THE securing of the Spiritual Comforts of Believers in this Life, is a matter of the highest Importance unto the Glory of God, and their own Advantage by the Gospel. For God is abundantly willing that all the Heirs of Promise should receive strong Con­solation, and he hath provided ways and means for the Communication of it to them; and their Par­ticipiation of it is their Principal Interest in this World, and is so esteemed by them. But their effectual Refreshing Enjoyment of these Comforts is variously opposed by the Power of the Re­mainders of Sin, in Conjunction with other Temp­tations. Hence notwithstanding their Right and Title unto them by the Gospel, they are oft-times actually destitute of a Gracious sense of them, and consequently of that Relief which they are s [...]ited to afford in all their Duties, Trials and Affli­cations. Now the Root whereon all real Com­forts do grow, whence they spring and arise, is true and saving Faith; the Faith of Gods Elect. Wherefore they do ordinarily answer unto, and hold proportion with the Evidences which any have of that Faith in themselves; at least they cannot be maintained without such Evidences. Wherefore that we may be a little useful unto [Page 2] the Establishment or Recovery of that Consolation which God is so abundantly willing that all the Heirs of Promise should enjoy, I shall enquire, What are the principal Acts and Operations of Faith, whereby it will evidence its Truth and Sincerity in the midst of all Temptations and storms that may befall Be­lievers in this World: And I shall insist on such a­lone as will bear the severest Scrutiny by Scrip­ture and Experience. And,

THE Principal Genuine Acting of saving Faith in us, inseparable from it, yea, essential to such acting, consists in the Choosing, Embracing, and Approbation of Gods way of saving Sinners, by the Mediation of Jesus Christ, relying thereon, with a renuntiation of all other ways and means pretending unto the same End of Salvation.

THIS is that which we are to explain and prove.

SAVING Faith is our Believing the Record that God hath given us of his Son, 1 John 5. 10. And this is the Record that God hath given unto us, Eternal Life, and this Life is in his Son, verse 11. This is the Testimony which God gives, that great and sacred Truth which he himself bears witness un­to, namely, That he hath freely prepared Eternal Life for them that believe, or provided a way of Salvation for them. And what God so prepares he is said to give, because of the Certainty of its Communication. So Grace was promised and gi­ven to the Elect in Christ Jesus before the World began, 2 Tim. 1. 9. Tit. 1. 2. And that is so to be communicated unto them in and by the Me­diation of his Son Jesus Christ; that it is the on­ly way whereby God will give Eternal Life un­to any, which is therefore wholly in him, and by him to be obtained, and from him to be received. Upon our Acquiescency in this Te­stimony, [Page 3] on our Approbation of this way of sa­ving Sinners, or our Refusal of it, our Eternal Safe­ty or Ruin doth absolutely depend. And it is rea­sonable that it should be so: For in our re­ceiving of this Testimony of God, We set to our seal that God is true, Joh. 3. 33. We ascribe unto him the Glory of his Truth, and therein of all the other Holy Properties of his Nature, the most Eminent Duty whereof we are capable in this World: And by a Refusal of it, what lieth in us, we make him a Liar, as in this Place, v. 10. which is virtually to renounce his Being.

AND the Solemnity wherewith this Testimony is entred is very remarkable, ver. 7. There are three that bear Record in Heaven, the Father, the Word, and the Holy Ghost; and these three are one. The Trinity of Divine Persons acting distinctly in the Unity of the same Divine Nature, do give this Testimony: And they do so by these distinct Ope­rations, whereby they act in this way and work of God's saving Sinners by Jesus Christ, which are at large declared in the Gospel. And there is ad­ded hereunto a Testimony that is immediately ap­plicatory unto the Souls of Believers, of this So­veraign Testimony of the Holy Trinity; and this is the witness of Grace and all sacred Or­dinances: There are three that bear witness on Earth, the Spirit, and the Water, and the Blood, and these three agree in one; ver. 8. They are not all essen­tially the same in one and the same Nature, as are the Father, Word, and Holy Ghost, yet they all absolutely agree in the same Testimony; and they do it by that especial Efficacy which they have on the Souls of Believers to assure them of this Truth. In this Record, so solemnly, so glo­riously [Page 4] given and proposed, Life and Death are set before us. The Receiving and Embracing of this Testimony, with an Approbation of the way of Salvation testified unto, is that Work of Faith which secures us of Eternal Life. On these Terms there is Reconciliation and Agreement made and established between God and Men, without which Men must perish for ever.

SO our Blessed Saviour affirms, This is Life eter­nal, that we may know thee [Father.]: the only true God, and Jesus Christ whom thou hast sent, Joh. 17. 3. To know the Father as the only true God, to know him as he hath sent Jesus Christ to be the only way and means of the Salvation of Sinners, and to know Jesus Christ as sent by him for that end, is that Grace and Duty which enstates us in a Right unto Eternal Life, and initiates us in the Possession of it: And this includes that Choice and Approbation of the way of God for the saving of Sinners whereof we speak.

BUT these things must be more distinctly opened.

1. THE Great fundamental Difference in Reli­gion is concerning the way and means whereby Sinners may be saved. From Mens different Ap­prehensions hereof arise all other Differences a­bout Religion: And the first thing that engageth men really into any Concernment in Religion, is an Enquiry in their Minds how Sinners may be saved, or what they shall do themselves to be saved: What shall we do? What shall we do to be saved? What is the way of Acceptance with God? is that Enquiry which gives Men their first Initiation into Religion: See Acts 2. 37. of Chap. 16. 30. Micah 6. 6, 7, 8.

THIS Question being once raised in the Con­science, [Page] an Answer must be returned unto it: I will consider, saith the Prophet, what I shall answer, when I am reproved, Hab. 2. 1. And there is all the Reason in the World that Men consider well of a Good Answer hereunto, without which they must perish for ever: For if they cannot answer them­selves here, how do they hope to answer God hereafter? Wherefore without a sufficient Answer always in Readiness unto this Enquiry, no Man can have any Hopes of a Blessed Eternity.

NOW the real Answer which Men return unto themselves is according to the Influence which their Minds are under from one or other of the two Divine Covenants, that of Works, or that of Grace. And these two Covenants taken absolute­ly, are inconsistent, and gives Answers in this Case that are directly contradictory to one ano­ther: So the Apostle declares, Rom. 10. 5, 6, 7, 8, 9. The one says, the man that doth the Works of the Law, shall live by them; this is the only way whereby you may be saved: The other wholly waves this Return, and puts it all on Faith in Christ Jesus. Hence there is great Difference, and great Variety in the Answers which men re­turn to themselves on this Enquiry; for their Consciences will neither hear nor speak any thing, but what complys with the Covenant whereunto they do belong. These things are reconciled only in the Blood of Christ; and how the Apostle de­clared Rom. 8. 3. The greatest part of Convin­ced Sinners seem to adhere to the Testimony of the Covenant of Works, and so perish for ever. Nothing will stand us instead in this matter, no­thing will save us, but the Answer of a good Con­science towards God, by the Resurection of Je­sus Christ. 1 Pet. 3. 21.

[Page 6] 2. THE way that God hath prepared for the saving of Sinners is a Fruit and Product of Infi­nite Wisdom, and powerfully Essicacious un­to its End. As such it is to be received, or it is rejected. It is not enough that we admit of the Notions of it as declared, unless we are sen­sible of Divine Wisdom and Power in it, so as that it may be safely trusted unto. Hereon up­on the Proposal of it, falls out the eternally di­stinguishing Difference among Men. Some look upon it, and embrace it as the Power and Wisdom of God: Others really reject it, as a thing foolish and weak, not meet to be trusted unto; hereof the Apostle gives an Account at large, 1 Cor. 1. 18, 19, 20, 21, 22, 23, 24. And this is mysterious in Religion; the same Divine Truth, is by the same way and means, at the same time, proposed unto sundry Persons, all in the same Condition, under the same Circumstances, all equally concerned in that which is proposed therein: Some of them hereon do receive it, embrace it, approve of it, and trust unto it for Life and Salvation; others despise it, reject it, value it not, trust not unto it. To the one it is the Wisdom of God, and the Power of God; to the other Weakness and Foolish­ness, as it must of necessity be one or the other, it is not capable of a middle State or Considerati­on. It is not a good way, unless it be the only way; it is not a safe, it is not the best way, if there be any other; for it is eternally inconsistent with any other. It is the Wisdom of God, or it is down-right Folly. And here after all our Dis­putes, we must resort unto eternal Soveraign Grace, making a Distinction among them unto whom the Gospel is proposed, and the Almighty Power of [Page 7] actual Grace in Curing that Unbelief which blinds the minds of Men, that they can see nothing but Folly and Weakness in Gods way of the saving of Sinners: And this Unbelief worketh yet in the most of them unto whom this way of God is propo­sed in the Gospel: They receive it not as an Effect of Infinite Wisdom, and as powerfully Essicacious unto its proper End. Some are profligate in the Service of their Lusts, and regard it not; unto whom may be applied that of the Prophet, Hear ve Despisers, and wonder, and perish: Some are under the Power of Darkness and Ignorance, so as that they apprehend not, they understand not the Mystery of it: For the Light shineth into Darkness, and the Darkness comprehendeth it not. Some are blinded by Satan as he is the God of this World, by filling their Minds with Prejudice, and their Hearts with the Love of present things, that the Light of the Glorious Gospel of Christ, who is the Image of God, cannot shine into them. Some would mix with it their own Works, Ways and Duties, as they belong unto the first Covenant, which are eternally irreconcible unto this way of God, as the Apostle teacheth, Rom. 10. 3, 4. Hereby doth Un­belief eternally ruin the Souls of Men; they do not, they cannot approve of the way of God for saving Sinners, proposed in the Gospel, as an Effect of In­finite Wisdom and Power which they may safe­ly trust unto, in Opposition unto all other ways and means, pretending to be useful unto the same End. And this will give us Light into the Nature and Actings of saving Faith, which we Enquire after.

3. THE whole Scripture, and all Divine Institu­tions from the Beginning, do testifie in general that this way of God for the saving Sinners is by Com­mutation, [Page 8] Substitution, Attonement, Satisfaction and Imputation. This is the Language of the first Promise, and all the Sacrifices of the Law found­ed thereon. This is the Language of the Scripture: There is a way whereby Sinners may be saved, a way that God hath found out and appointed. Now it being the Law wherein Sinners are con­cerned, the Rule of all things between God and them should seem to be by what they can do or suffer with Respect unto that Law: No, saith the Scripture, it cannot be so; For by the Deeds of the Law no man living shall be justified in the sight of God, Psal. 142. 2. Rom. 3. 20. Gal. 2. 16. Nei­ther shall it be by their Personal Answering of the Penalty of the Law which they have broken: For they cannot do so, but they must perish eter­nally: For, If thou Lord shouldst mark Iniquities, O Lord, who shall stand? Psal. 130. 3. There must therefore be, there is another way, of a different Nature and Kind from these, for the saving of Sin­ners, or there is no due Revelation made of the mind of God in the Scripture. But that there is so, and what it is, is the main Design of it to de­clare: And this is by the Substitution of a Mediator instead of the Sinners that shall be saved, who shall both bear the Penalty of the Law which they had incurred, and fulfill that Righteousness which they could not attain unto.

THIS in general is Gods way of saving Sinners, whether Men like it or no: For what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for Sin con­demned Sin in the flesh, that the Righteousness of the Law might be fulfilled in us, Rom. 8. 3, 4. See al­so Heb. 10. 5, 6, 7, 8, 9, 10. He made him to be sin [Page 9] for us, who knew no sin, that we might be made the Righteousness of God in him, 2 Cor. 5. 21.

HERE Unbelief hath prevailed with many in this latter Age to reject the Glory of God here­in: But we have vindicated the Truth against them sufficiently elsewhere.

4. THERE are sundry things previously requi­red, to give us a clear View of the Glory of God in this way of saving Sinners: Such are, a due Consideration of the Nature of the Fall of our first Parents, and of our Apostacy from God thereby. I may not stay here to shew the Nature or Ag­gravations of them: Neither can we conceive them aright, much less express them. I only say, that unless we have due Apprehensions of the Dread and Terrour of them, of the Invasion made on the Glory of God, and the Confusion brought on the Creation by them, we can never discern the Reason and Glory of rejecting the Way of Per­sonal Righteousness, and the establishing this way of a Mediator for the saving of Sinners. A due Sense of our present infinite Distance from God, and the Impossibility that there is in our selves of making any Approaches unto him, is of the same Consideration; so likewise is that of our ut­ter Disability to do any thing that may answer the Law, or the Holiness and Righteousness of God therein; of our universal Unconformity in our Natures, Hearts, and their Actings unto the Nature, Holiness and Will of God: Unless, I say, we have a sense of these things in our Minds, and upon our Consciences, we cannot believe aright, we can­not comprehend the Glory of this new way of Salvation. And whereas Mankind hath had a ge­neral Notion, though no distinct Apprehension of [Page 10] these things, or of some of them, many amongst them have apprehended that there is a Necessity of some kind of Satisfaction or Atonement to be made, that Sinners may be freed from the Dis­pleasure of God: But when God's way of it was proposed unto them, it was, and is generally re­jected, because the Carnal Mind is Enmity against God: But when these things are fixed on the Soul by sharp and durable Convictions, they will en­lighten it with due Apprehensions of the Glory and Beauty of God's way of saving Sinners.

5. THIS is the Gospel, this is the Work of it, namely, a divine Declaration of the way of God for the saving of Sinners, through the Person, Me­diation, Blood, Righteousness and Intercession of Christ. This is that which it revealeth, decla­reth, proposeth and tendreth unto Sinners; there is a way for their Salvation. As this is contain­ed in the first Promise, so the Truth of every word in the Scripture depends on the Supposition of it. Without this there could be no more Entercourse between God and us, than is between Him and Devils. Again, it declares, that this way is not by the Law or its Works; by the first Covenant, or its Conditions; by our own Doing or Suffer­ing; but it is a new way found out in, and pro­ceeding from Infinite Wisdom, Love, Grace and Goodness; namely, by the Incarnation of the Eter­nal Son of God, his Susception of the Office of a Mediator, doing and suffering in the Discharge of it whatever was needful for the Justification and Salvation of Sinners, unto his own eternal Glory: See Rom. 3. 23, 24, 25, 26, 27. Chap. 8. 3, 4. 2 Cor. 5. 19, 20, 21. &c.

MOREOVER, the Gospel adds, that the only way [Page 11] of obtaining an Interest in this Blessed Contrivance of saving Sinners, by the Substitution of Christ, as the Surety of the Covenant, and thereon the Im­putation of our sins to him, and of his Righte­ousness unto us, is by Faith in him.

HERE comes in that Trial of Faith which we Enquire after: This way of saving Sinners heing proposed, offered and tendered unto us in the Gospel, true and saving Faith receives it, approves of it, rests in it, renounceth all other Hopes and Expectations, reposing its whole Confidence there­in.

FOR it is not proposed unto us meerly as a Notion of Truth, to be assented to or denied, in which Sense all believe the Gospel that are called Christians; they do not esteem it a Fable: But it is proposed unto us as that which we ought practi­cally to close withall, for our selves to trust alone unto it for Life and Salvation. And I shall speak briefly unto two things.

• 1. HOW doth saving Faith approve of this way? on what Accounts, and unto what Ends.
• 2. HOW it doth evidence and manifest it self here­by unto the Comfort of Believers.

First, IT approves of it, as that which every way becomes God to find out, to grant and propose: So speaks the Apostle, Heb. 2. 10. It became him in bringing many Sons to Glory, to make the Captain of their Salvation perfect through Sufferings. That be­comes God, is worthy of him, is to be owned con­cerning him, which answers unto his infinite Wis­dom, Goodness, Grace, Holiness and Righteous­ness, and nothing else. This Faith discerns, judg­eth and determineth concerning this way, name­ly, that it is every way worthy of God, and an­swers [Page 12] all the holy Properties of his Nature: This is called the Light of the Knowledge of the Glory of God in the face of Christ Jesus, 2 Cor. 4. 6.

THIS Discovery of the Glory of God in this way is made unto Faith alone, and by it alone it is embraced. The not discerning of it, and thereon the want of an Acquiescency in it, is that Unbelief which ruines the Souls of Men. The Reason why Men do not embrace the way of Salvation tendred in the Gospel, is because they do not see, nor under­stand, how full it is of Divine Glory, how it be­comes God, is worthy of him, and answers all the Perfections of his Nature. Their Minds are blind­ed, that the Light of the Glorious Gospel of Christ, who is the Image of God, doth not shine into them, 2 Cor. 4. 4. And so they deal with this way of God, as if it were Weakness and Folly.

HEREIN consists the Essence and Life of Faith. It sees, discerns and determines, that the way of Salvation of Sinners by Jesus Christ proposed in the Gospel, is such as becometh God and all his di­vine Excellencies to find out, appoint and pro­pose unto us. And herein doth it properly give Glory to God, which is its peculiar Work and Excellency, Rom. 4. 20. Herein it rests, and re­fresheth it self.

IN particular, Faith herein rejoyceth in the ma­nifestation of the infinite Wisdom of God. A View of the Wisdom of God, acting it self by his Pow­er in the Works of Creation, (for in Wisdom he made them all) is the sole Reason of Ascribing Glory unto him in all natural Worship, where­by we glorifie him as God; and a due Apprehen­sion of the infinite Wisdom of God, in the new Creation, in the way of saving Sinners by Jesus [Page 13] Christ, is the foundation of all Spiritual, Evan­gelical Ascription of Glory to God.

IT was the Design of God in a peculiar way to manifest and glorifie his Wisdom in this Work. Christ crucified is the Power of God, and the Wisdom of God, 1 Cor. 1. 24. And all the Treasures of Wisdom and Knowledge are hid in him, Col. 2. 3. All the Treasures of Divine Wisdom are laid up in Christ, and laid out about him, as to be manifest­ed unto Faith in and by the Gospel. He designed herein to make known his manifold Wisdom, Ephes. 3. 9, 10.

WHEREFORE, according to our Apprehension and Admiration of the Wisdom of God in the Con­stitution of this way of Salvation is our Faith, and no otherwise: Where that doth not appear unto us, where our Minds are not affected with it, there is no Faith at all.

I cannot stay here to reckon up the especial In­stances of Divine Wisdom herein. Somewhat I have attempted towards it in other Writings; and I shall only say at present, that the foundation of this whole work and way, in the Incarnation of the Eternal Son of God, is so glorious an Effect of in­finite Wisdom, as the whole blessed Creation will admire to Eternity. This of it self bespeaks this way and work divine. Herein the Glory of God shine in the face of Christ Jesus. This is of God alone; this is that which becomes him, that which nothing but infinite Wisdom could extend unto. Whilst Faith lives in a due Apprehension of the Wisdom of God in this, and the whole Superstru­ction of this way, on this foundation it is safe.

GOODNESS, Love, Grace and Mercy, are other Properties of the Divine Nature, wherein it is glori­ously [Page 14] amiable. God is Love: There is none good but he: Grace and Mercy are among the principal Ti­tles which he every where assumes to himself; and it was his Design to manifest them all to the utmost in this work and way of saving Sinners by Christ, as is every where declared in the Scripture; and all these lie open to the Eye of Faith herein: It sees infinite Goodness, Love and Grace, in this way, such as becomes God, such as can reside in none but him, which it therefore rests and rejoyceth in, 1 Pet. 1. 8. In Adherence unto, and Approbation of this way of Salvation, as expressive of these Perfecti­ons of the Divine Nature, doth Faith act it self continually.

WHERE Unbelief prevaileth, the Mind hath no view of the Glory that is in this way of Salvati­on, in that it is so becoming of God and all his holy Properties, as the Apostle declares, 2 Cor. 4. 4. And where it is so, whatever is pretended, Men cannot cordially receive it and embrace it; for they know not the Reason for which it ought to be so embraced: They see no Form nor Come­liness in Christ, who is the Life and Center of this way, no Beauty for which he should be desired, Isa. 5 [...]. 2. Hence, in the first Preaching of it, it was unto the Jews a Stumbling-block, and unto the Greeks Foolishness; For by reason of their Unbelief they could not see it to be what it is, the Power of God, and the Wisdom of God, and so it must be esteem­ed, or be accounted Folly.

YEA, from the same Unbelief it is, that at this day the very Notion of the Truth herein is reject­ed by many, even all those who are called So­cinians, and all that adhere unto them, in the Dis­belief of Supernatural Mysteries: They cannot [Page 15] see a Suitableness in this way of Salvation unto th Glory of God, as no Unbeliever can; and therefore those of them who do not oppose directly the Doctrine of it, yet do make no use of it, unto its proper End. Very few of them comparatively who profess the Truth of the Gospel, have an Ex­perience of the power of it unto their own Salva­tion.

BUT here true Faith stands invincibly, here­by it will evidence its Truth and Sincerity in the midst of all Temptations, and the most dismal Conflicts it hath with them; yea, against the per­plexing Power and Charge of Sin thence arising: From this strong hold it will not be driven; whilst the Soul can exercise Faith herein, namely, in steadily Choosing, Embracing and Approving of Gods way of saving Sinners by Jesus Christ, as that wherein he will be eternally glorified, because it is suited unto, and answers all the Perfections of his Nature, is that which every way becomes him, it will have wherewith to relieve it self in all its Trials. For this is Faith, this is saving Faith, which will not fail us; that Faith which works in the Soul a gracious Perswasion of the Excellen­cy of this way, by a sight of the Glory, of the Wisdom, Power, Grace, and Love, and Goodness of God in it, so as to be satisfied with it, as the best, the only way of coming unto God, with a Renunciation of all other ways and means unto that End, will at all times evidence its Nature and Sincerity.

AND this is that which gives the Soul Rest and Satisfaction, as unto its Entrance into Glory upon it Departure out of this World. It is a great thing to apprehend in a due manner, that [Page 16] a Poor Soul that hath been Guilty of many Sins, leaving the Body it may be under great Pain, Di­stress and Anguish, it may be by outward Violence, should be immediately admitted and received into the Glorious Presence of God, with all the holy. Attendants of his Throne, there to enjoy Rest and Blessedness for evermore. But here also Faith discerns and approves of this great, of this ineffable divine Opperation, as that which becomes the in­finite Greatness of that Wisdom and Grace which first designed it, the glorious Efficacy of the Mediati­on of Christ, and the Excellency of the Sanctifi­cation of the Holy Spirit, without any Expecta­tion from any thing in it self, as a Cause merito­rious of an Admission into this Glory: Neither did ever any man know what it is, or desire it in a due manner, who looked for any Desert of it in himself, or conceived any Proportion between it and what he is or hath done in this World. Hence some of those who have not this Faith have invented another State after Men are gone out of this world, to make them meet for Heaven, which they call Purgatory: For, on what Grounds a man should expect an Entrance into Glory on his De­parture out of this World, they understand not.

LET them who are exercised with Temptati­ons and Dejections, bring their Faith unto this Trial. And this is the Case in various Degrees of us all. First then, Examine strictly by the Word whether this be a true Description of the Nature and Acting of saving Faith. Sundry things are supposed or asserted in it; as, (1.) That the way of saving Sinners by Jesus Christ, is the prin­cipal Effect of Divine Wisdom, Power, Goodness, Love and Grace. (2.) That the Design of the [Page 17] Gospel is to manifest, declare and testify that so it is, and so to make known the Glory of God therein. (3.) That saving Faith is that Act, Du­ty and Work of the Soul, whereby we receive the Record of God concerning these things, do ascribe the Glory of them all unto him, as dis­covering it in the way of Life proposed unto us. (4.) That hereon it proceeds unto a Renunciati­on of all other Ways, Means, Hopes, Reliefs, in Opposition unto this way, or in Conjunction with it, as unto Acceptance with God in Life and Sal­vation. I say, in the first place Examine these things strictly by the Word, and if they appear to be (as they are) Sacred, Evangelical, Fundamental Truths, be not moved from them, be not shaken in them by any Temptation whatever.

AND in the next place, bring your Faith to the Trial on these Principles: What do you judge concerning Gods way of saving Sinners by Jesus Christ, as proposed in the Gospel? are you satis­fied in it, that it is such as becomes God, and answers all the glorious Attributes of his Nature? Would you have any other way proposed in the room of it? Can you, will you commit the e­ternal Welfare of your Souls unto the Grace and Faithfulness of God in this way, so as that you have no Desire to be saved any other way? Doth the Glory of God in any measure shine forth un­to you in the Face of Jesus Christ? Do you find a secret Joy in your Hearts, upon the Satisfaction you take in the proposal of this way unto you by the Gospel? Do you in all your Fears and Temp­tations, in all Approaches of Death, renounce all o­ther Reserves and Reliefs, and betake your whole Confidence unto this way alone, and the Repre­sentation [Page 18] of God made therein? Herein lies that Faith, and its Exercise, which will be an Anchor unto your Souls in all their Trials.

AND this is the first and principal Ground, or Reason, whereon Faith, divine and saving, doth ac­cept, Embrace and Approve of the way of Gods saving Sinners by Jesus Christ; namely, because it is such as doth become him, and every way an­swer unto all the holy Properties of his Nature, which are manifested and glorified therein. And where Faith doth approve of it on this Ground and Reason, it doth evidence it self to be truly Evangelical, unto the Supportment and Comfort of them in whom it is.

Secondly, IT doth so approve of this way, as that which it finds suited unto the whole Design, and all the Desires of an Enlightned Soul. So when our Lord Jesus Christ compares the Kingdom of God (which is this way of Salvation) unto a Treasure, and a precious Pearl, he affirms that those who found them had great Joy, and the highest Satis­faction, as having attained that which suited their Desires, and gave Rest unto their Minds.

A Soul Enlightned with the Knowledge of the Truth, and made sensible of its own Condition by Spiritual Conviction, hath two predominant De­sires and Aims, whereby it is wholly regulated; the one is, that God may be glorified, and the other, that it self may be eternally saved. Nor can it for­goe either of these Desires, nor are they separa­ble in any Enlightned Soul. It can never cease in either of these Desires, and that to the highest Degree. The whole World cannot dispossess an Enlightned Mind of either of them. Profligate Sinners have no Concernment in the former; no [Page 19] nor yet those who are under Legal Convictions; if they have therewithal received no Spiritual Light. They would be saved, but for the Glo­ry of God therein, he may look to that himself, they are not concerned in it. For that which they mean by Salvation, is nothing but a freedom from eternal Misery; this they would have, whe­ther God be or no; of what is Salvation truly, they have no Desire.

BUT the first Beam of spiritual Light and Grace, enstates an indefatigable Desire of the Glory of God in the Minds and Souls of them in whom it is: Without this the Soul knows not how to desire its own Salvation: I may say, it would not be saved in a way wherein God should not be glo­rified: For, without that, whatever its state should be, it would not be that which we call Salvation; the Exaltation of the Glory of God belongs es­sentially thereunto, it consists in the beholding and Enjoyment of that Glory. This Desire there­fore is immovably fixed in the Mind and Soul of every enlightned Person; he can admit of no Proposal of Eternal Things that is incon­sistent with it.

BUT moreover, in every such Person there is a Ruling Desire of his own Salvation: It is natural unto him, as a Creature made for Eternity; it is in­separable from him, as he is a convinced Sinner. And the clearer the Light of any one is in the Nature of this Salvation, the more is this Desire heightned and confirmed in him.

HERE then lieth the Enquiry, namely, How these two prevalent Desires may be reconciled and satisfied in the same Mind? For, as we are Sin­ners, there seems to be an Inconsistency between [Page 20] them: The Glory of God in his Justice and Ho­liness, requires that Sinners should dye and perish eternally; so speaks the Law, this is the Language of Conscience, and the Voice of all our Fears: Where­fore, for a Sinner to desire in the first place, that God may be glorified, is to desire that himself may be damned.

WHICH of these Desires shall the Sinner cleave unto, unto whether of them shall it give the Pre­heminence? shall he cast off all Hopes and Desires of his own Salvation, and be content to perish for ever? This he cannot do, God doth not require it of him; he hath given him the contrary in Charge, whilst he is in this World. Shall he then desire that God may part with and lose his Glory, so as that one way or other he may be saved? Bring himself unto an Unconcernment, what becomes of it? This can be no mere in an Enlightned Mind, than it can cease to desire its own Salvation. But how to reconcile these things in himself a Sinner finds not.

HERE therefore the Glory of this way repre­sents it self unto the Faith of every Believer: It not only brings these Desires into a perfect Con­sistency and Harmony, but maketh them to en­crease and promote one another. The Desire of Gods Glory encreaseth the Desire of our own Sal­vation, and the Desire of our own Salvation en­largeth and inflameth the Desire of glorifying God therein and thereby. These things are brought into a perfect Consistency and mutual Subservien­cy in the Blood of Christ, Rom. 3. 24, 25, 26. For this way is that which God hath found out, in infinite Wisdom to glorify himself in the Sal­vation of Sinners. There is not any thing where­in [Page 21] the Glory of God doth or may consist, but in this way, is reconciled unto, and consistent with the Salvation of the chiefest of Sinners. There is no Property of his Nature, but is gloriously exalt­ed in and by it: An Answer is given in it, unto all the Objections of the Law, against the Con­sistency of the Glory of God and the Salvation of Sinners. It pleads his Truth in his Threat­nings, in the Sanction of the Law, with the Curse annexed; it pleads his Righteousness, Holiness, and Severity, all engaged to destroy Sinners; it pleads the Instance of God's dealing with the An­gels that sinned, and calls in the Witness of Con­science to testifie the Truth of all its Allegations: But there is a full and satisfactory Answer given unto this whole Plea of the Law, in this way of Salvation. God declares in it, and by it, how he hath provided for the satisfaction of all these things, and the Exaltation of his Glory in them, as we shall see immediately.

HERE true Faith will fix it self in all its Di­stresses: Whatever, saith the Soul, be my State and Condition, whatever be my Fears and Perplexities, whatever Oppositions I meet withall, yet I see in Jesus Christ, in the Glass of the Gospel, that there is no Inconsistency between the Glory of God and my Salvation; that otherwise insuperable Difficulty laid by the Law, in the way of my Life and Comfort, is utterly removed. Whilst Faith keeps this Hold in the Soul, with a constant Ap­probation of this way of Salvation by Christ, as that which gives a Consistency unto both its go­verning Desires, that it shall not need forgoe ei­ther of them, so as to be contented to be damned, than God may be glorified, as some have spoken; [Page 22] or to desire Salvation, without a due Regard un­to the Glory of God, it will be an Anchor to stay the Soul in all its Storms and Distresses. Some Benefit which will certainly ensue hereon, we may briefly mention.

1. THE Soul will be hereby preserved from ruining Despair, in all the Distresses that may be­fall it. Despair is nothing but a prevalent Ap­prehension of mind, that the Glory of God and a mans Salvation are inconsistent; that God cannot be Just, True, Holy, or Righteous, if he in whom that Apprehension is, may be saved. Such a Person doth conclude that his Salvation is im­possible, because one way or other it is inconsistent with the Glory of God; for nothing else can ren­der it impossible. Hence ariseth in the Mind an utter Dislike of God, with revengeful▪ Thoughts against him, for being what he is. This cuts off all Endeavours of Reconciliation; yea, begets an Abhorrency of all the means of it, as those which are weak, foolish and insufficient. Such are Christ and his Cross unto Men under such Apprehensions; they judge them unable to reconcile the Glory of God and their Salvation. Then is a Soul in an open Entrance into Hell. From this cursed Frame and Ruin, the Soul is safely preserved by Faiths maintaining in the Mind and Heart a due Perswa­sion of the Consistency and Harmony that is between the Glory of God and its own Salvation. Whilst this Perswasion is prevalent in it, although it cannot attain any Comfortable Assurance of an especial Interest in it, yet it cannot but Love, Honour, Value, and Cleave unto this way, adoring the Wisdom and Grace of God in it, which is an Act, an Evidence of saving Faith. See Psal. 130. 3, 4. Yea,

[Page 23] 2. IT will preserve the Soul from heartless Dis­pondencies. Many in their Temptations, Dark­nesses, Fears, Surprizals by Sin, although they fall into ruining Desperation, yet they fall under such desponding Fears and various Discouragements, us keep them off from a vigorous Endeavour after a Recovery: And hereon, for want of the due Ex­ercise of Grace, they grow weaker and darker eve­ry day, and are in danger to pine away in their sins. But where Faith keeps the Soul constant un­to the Approbation of Gods way of saving Sinners, as that wherein the Glory of God and its own Salvation are not only fully reconciled, but made inseparable, it will stir up all Graces unto a due Exercise, and the diligent Performance of all Du­ties, whereby it may obtain a Refreshing Sense of a personal Interest in it.

3. IT will keep the Heart full of Kindness to­wards God, whence Love and gracious Hope will spring. It is impossible but that a Soul overwhelm­ed with a sense of Sin, and thereon [...]illed with Self-Condemnation, but if it hath a View of the Con­sistency of the Glory of God with its Deliverance and Salvation, through a free Contrivance of infi­nite Wisdom and Grace, it must have such Kind­ness for him, such gracious Thoughts of him, as will beget and kindle in it both Love and Hope, as Mic. 7. 18, 20. Psal. 85. 8. 1 Tim. 1. 15.

4. A Steady Continuance in the Approbation of Gods way of Salvation, on the Reason mentio­ned, will lead the Mind into that Exercise of Faith, which both declares its Nature, and is the Spring of all the saving Benefits which we receive by it. Now this is such a Spiritual Light into, and Dis­covery of the Revelation and Declaration made in [Page 24] the Gospel, of the Wisdom, Love, Grace and Mer­cy of God in Christ Jesus; and the way of the Com­munication of the Effect of them unto Sinners by him, as that the Soul finds them suited unto, and able for the pardon of its own sins, its Righteousness and Salvation, so as that it placeth its whole Trust and Confidence for these Ends therein.

THIS being the very Life of Faith, that Act and Exercise of it whereby we are justified and saved, and whereby it evidenceth its truth and sincerity against all Temptations, I shall insist a little on the Ex­planation of the Description of it now given: And there are three things in it, or required unto it:

1. A Spiritual Light into, and Discovery of the Revelation and Declaration made in the Gos­pel, of the Wisdom, Love, Grace and Mercy of God in Christ Jesus. It is not a meer Assent un­to the Truth of the Revelation, or the Authority of the Revealer; this indeed is supposed and in­cluded in it, but it adds thereunto a spiritual Discerning, Perception and Understanding of the things themselves revealed and declared, with­out which, a bare Assent unto the Truth of the Revelation is of no Advantage: This is called the Light of the Knowledge of the Glory of God, in the face of Jesus Christ, 2 Cor. 4. 6. The Encrease whereof, in all Believers, the Apostle doth earnest­ly pray for, Eph. 1, 16, 17, 18, 19, 20. So we discern spiritual Things in a spiritual manner; and hence ariseth the full Assurance of Understanding, to the Acknowledgement of the Mystery of God, and of the Father, and of Christ, Col. 2. 2. Or a spiritual Sense of the Power, Glory and Beauty of the Things contained in this Mystery: So, to know Christ, as to know the Power of his Resurrection, and [Page 25] the Fellowship of his Sufferings, Phil. 3. 10.

FAITH affects the mind with an ineffable Sense, Taste, Experience and Acknowledgment of the Greatness, the Glory, the Power, the Beauty of the Things revealed and proposed in this way of Salvation. The Soul in it is enabled to see and understand, that all the things belonging unto it are such as become God, his Wisdom, Goodness and Love, as was before declared: And a spiritual Light enabling hereunto, is of the Essence of sa­ving Faith; unless this be in us, we do not, we cannot give Glory to God, in any Assent unto the Truth: And Faith is that Grace which God hath prepared, sitted and suited, to give unto him the Glory that is his Due; in the Work of our Re­demption and Salvation.

2. UPON this spiritual Light into this Reve­lation of God and his Glory, in this way of sa­ving Sinners, the Mind by Faith finds and sees, that all things in it are suited unto its own Ju­stification and Salvation in particular, and that the Power of God is in them, to make them ef­fectual unto that End. This is that Act and Work of Faith, whereon the whole blessed Event doth depend; it will not avail a man to see all sorts of Viands and Provisions, if they be no way suited unto his Appetite, nor meet for his Nourishment: Nor will it be unto a Man's spiritual Advantage, to take a View of the Excellency of the Gospel, unless he find them suited unto his Condition: And this is the hardest Task and Work that Faith hath to go through with.

FAITH is not an especial Assurance of a Man's own Justification and Salvation by Christ that it will produce, but not until another step or two [Page 26] in its Progress be over; but Faith is a satisfactory Perswasion, that the way of God proposed in the Gospel, is fitted, suited, and able to save the Soul in particular, that doth believe, not only that it is a blessed way to save Sinners in general, but that it is such a way to save him in particular: So is this matter stated by the Apostle, 1 Tim. 1. 15. This is a faithful saying, and worthy of all Accep­tation, or Approbation, that Christ Jesus came into the World to save sinners, whereof I am chief. His Faith doth nor abide here, nor confine it self unto this, that Christ Jesus came into the World to save sin­ners; that this is the holy and blessed way of God, for the Salvation of Sinners in general; but he puts in for his own particular Interest in that way; it is God's way, fitted and suited, and able to save me, who am the chiefest of Sinners.

AND this, as was said, is the greatest, and the most difficult Work of Faith: For, we suppose concerning the Person who is to believe,

(1.) THAT he is really and effectually convin­ced of the Sin of Nature, of our Apostasie from God therein, the Loss of his Image, and the direful Effects that ensue thereon. (2.) That he hath due Apprehensions of the Holiness and Severity of God, of the Sanction and Curse of the Law; with a right understanding of the Nature of Sin, and its Demerit. (3.) That he have a full Con­viction of his own actual sins, with all their Ag­gravations, from their Greatness, their Number, and all sorts of Circumstances. (4.) That he hath a Sense of the Guilt of secret or unknown sins, which have been multiplied by that continual prone­ness unto sin, which he finds working in him. (5.) That he seriously consider, what it is to ap­pear [Page 27] before the Judgment. Seat of God, to receive a Sentence for Eternity, with all other things of the like nature, inseparable from him as a Sinner.

WHEN it is really thus with any man, he shall find it the hardest in the World, and clogged with the most Difficulties, for him to be­lieve that the way of Salvation proposed unto him, is suited, fitted, and every way able to save him in particular; to apprehend it such, as none of his Objections can rise up against, or stand before. But this is that, in the second place, that the Faith of God's Elect will do: It will enable the Soul to discern and satisfie it self, that there is in this way of God, every thing that is needful unto its own Salva­tion. And this it will do, on a spiritual Under­standing, and due Consideration of (1.) The Infi­niteness of that Wisdom, Love, Grace and Mer­cy, which is the Original of Soveraign Cause of the whole way, with the ample Declaration and Con­firmation made of them in the Gospel. (2.) Of the unspeakable glorious way and means for the procuring and communicating unto us of all the Effects of that Wisdom, Grace and Mercy, name­ly, the Incarnation and Mediation of the Son of God, in his Oblation and Intercession. (3.) Of the great Multitude and Variety of precious Promises, engaging the Truth, Faithfulness and Power of God, for the Communication of Righteousness and Sal­vation from those Springs, by that means. I say, on the just Consideration of these things, with all other Encouragements wherewith they are accom­panied, the Soul concludes by Faith that there is Salvation for it self in particular, to be attained in that way.

3. THE last Act of Faith in the order of Na­ture, [Page 29] is the Souls Acquiescency in and trust un­to this way of Salvation for its self, and its own Eternal Condition, with a Renuntiation of all other ways and means for that End. And because Je­sus Christ in his Person, Mediation and Righteous­ness, is the Life and Center of this way, as he in whom alone God will glorifie his Wisdom, Love, Grace and Mercy; as he who hath purchased, procured and wrought all this Salvation for us, whose Righte­ousness is imputed unto us for our Justification, and who in the Discharge of his Office doth actu­ally bestow it upon us, he is the proper and im­mediate Object of Faith, in this Act of Trust and Affiance. This is that which is called in the Scrip­ture believing in Christ, namely, the trusting un­to him alone for Life and Salvation, as the whole of Divine Wisdom and Grace is administred by him unto those Ends. For this we come un­to him, we receive him, we beleive in him, we trust him, we abide in him, with all those other ways whereby our Faith in him is expressed.

AND this is the second Ground or Reason whereon Faith doth close with, embrace and ap­prove of God's way of saving Sinners; whereby it will evidence it self, unto the Comfort of them in whom it is, in the midst of all their Trials and Temptations.

Thirdly, FAITH approves of this way, as that which makes the Glory of God in the giving, and the Sanction of the Law, to be as eminently con­spicuous, as if it had been perfectly fulfilled by every one of us in our own Persons. The Law was a just Representation of the Righteousness and Holiness of God; and the End for which it was given, was, that it might be the means and [Page 31] Instrument of the Eternal Exaltation of his Glory in those holy Properties of his Nature. Let no man imagine that God hath laid aside this Law, as a thing of no more use; or, that he will bear a Diminution of that Glory, or any part of it, which he designed in the giving of it. Heaven and Earth shall pass away, but no Jot or Little of the Law shall do so. No Believer can desire, or be pleased with his own Salvation, unless the Glory of God designed by the Law be secured. He cannot desire that God should forgo any part of his Glory that he might be saved. Yea, this is that on the Account whereof he principally rejoy­ceth in his own Salvation, namely, that it is that wherein God will be absolutely, universally and eternally glorified.

NOW in this way of saving Sinners by Jesus Christ, by Mercy, Pardon, and the Righteousness of at other, of all which the Law knows nothing, Faith doth see and understand how all that Glo­ry which God designed in the giving of the Law, is eternally secured and preserved entire, without Eclipse or Diminution. The way whereby this is done is declared in the Gospel; See Rom. [...]. 24, 25, 26. Chap. 8. 2, 3, 4. Chap. 10. 3, 4. Here­by Faith is enabled to answer all the Challenges and Charges of the Law, with all its Pleas for the Vindication of divine Justice, Truth and Ho­liness: It hath that to offer which gives it the utmost. Satisfaction in all its Pleas for God: So is this Answer managed, Rom. 8. 32, 33, 34.

AND this is the first way, whereby the Faith of Gods Elect doth evidence it self in the minds and Consciences of them that do believe, in the midst of all their Contests with Sin, their Trials [Page 32] and Temptations, to their Relief and Comfort, namely, the closing with, and Approbation of Gods way of saving Sinners by Jesus Christ, on the Grounds and Reasons which have been declared.

THE second way whereby true Faith doth evi­dence it self in the Souls and Consciences of Be­leivers, unto their Supportment and Comfort under all their Conflicts with sin, in all their Trials and Temptations, is by a constant Approbation of the Re­velation of the Will of God in the Scripture, concern­ing our Holiness, and the Obedience unto himself which he requireth of us. This Faith will never forgo, whatever Trials it may undergo, whatever Dark­ness the mind may fall into: This it will abide by in all Extremities. And that it may appear to be a peculiar Effect or work of saving Faith, some things are to be premised and considered:

1. THERE is in all men by Nature a Light, ena­bling them to judge of the Difference that is be­tween what is morally good, and what is evil, especially in things of more than ordinary Impor­tance. This Light is not attained or acquired by us; we are not taught it, we do not learn it: It is born with us, and inseparable from us: It prevents Consideration and Reflection, working na­turally, and in a sort necessarily, in the first Actings of our Souls.

AND the discerning Power of this Light as to [Page 33] the Moral Nature of Mens Actions, is accompani­ed inseparably with a Judgment that they make concerning themselves, as unto what they do of the one kind or other, and that with respect unto the superiour Judgment of God about the same things: This the Apostle expresly ascribes unto the Gen­tiles, who had not the Law, Rom. 2. 14, 15. The Gentiles which have not the Law, do by Nature the things contained in the Law; these having not the Law, are a Law unto themselves, which shew the Work of the Law written in their Hearts, their Consciences also bearing Witness, and their Thoughts the mean while accusing or excusing one another. This is a most exact Description of a natural Conscience, in both the Powers of it; it discerns that good and evil which is commanded and forbidden in the Law, and it passeth an ac­quiting or condemning Judgment and Sentence, ac­cording to what Men have done.

WHEREFORE, this Approbation of Duties in things moral, is common unto all Men. The Light whereby it is guided may be variously improved, as it was in some of the Gentiles: And it may bestisled in some, until it seem to be quite extinguished, un­til they become like the Beasts that perish: And where the discerning power of this Light remains, yet through a continual Practice of sin, and ob­duracy therein, the judging power of it as unto all its Efficacy may be lost: So the Apostle de­clares concerning them who are judicially harden­ed and given up unto sin, Rom. 1. 32. These knowing the Judgment of God, that they which commit such things are worthy of Death, not on­ly do the same, but have pleasure in them that do them. They still discern what is evil and sinful, [Page 34] and know what is the Judgment of God concerning such things; but yet the Love of sin and Custom in sinning, do so far prevail in them, as to con­temn both their own Light and Gods Judgment, so as to delight in what is contrary unto them: These the Apostle describes, Eph. 4. 19. Being past feeling (all sense of Convictions) they give themselves over nnto Lasciviousness, to work all Un­cleanness with greediness; such as the World is fill­ed withall at this Day.

THIS is not that Approbation of Obedience which we enquire after: It is in some measure in the worst of Men, nor hath it any likeness un­to that Duty of Faith which we treat of, as will immediately appear.

2. THERE is a farther Knowledge of Good and Evil by the Law, and this is also accompanied with a Judgment acquiting or condemning: For the Law hath the same judging Power and Au­thority over Men that their own Consciences have; namely, the Authority of God himself. The Law is to sinners as the Tree of Knowledge of Good and Evil, it opens their Eyes, to see the Nature of what they have done: For by the Law is the Knowledge of sin, Rom. 3. 20. and so is the Know­ledge of Duty also; for it is the adequate Rule of all Duty. There is, I say, a Knowledge and Conviction of Duty and Sin, communicated unto Men by the Law, and those far more clear and distinct than what is or can be found in Men, from the meer Light of Nature; for it extends to more Instances, that being generally lost where it is alone, as unto many important Duties and Sins: And it declareth the Nature of every sin and du­ty, far more clearly than Natural Light of it self can do.

[Page 35] AND this Knowledge of good and evil by the Law, may be so improved in the Minds of Men, as to press them unto a Performance of all known Duties, and an Abstinence from all known sins, with a Judgment on them all. But yet herein doth not consist that Approbation of Holiness and Obedience which Faith will produce. For,

1. AS unto Approbation or Condemnation of Good or Evil: That which is by the Law is par­ticular, or hath Respect unto particular Duties and Sins, according as Occasion doth present them; and extends not unto the whole Law absolutely, and all that is required in it. I do not not say, it is always partial: There is a Legal Sincerity, that may have respect unto all known Duties and Sins, though it be very rare. Hardly shall we find a Person meerly under the Power of the Law, who doth not evidence an Indulgence unto some Sin, and a Neglect of some Duties: But such a thing there may be; it was in Paul, in his Phariseisme; He was, touching the Righteousness which is in the Law, blameless, Phil. 3. 6. He allowed not him­self in any known sin, nor in the Neglect of any known Duty, nor could others charge him with any Defect therein; he was blameless: But where this is, still this Approbation or Condemnation is particular; that is, they do respect particular Du­ties and Sins, as they do occurr; there is not a re­spect in them unto the whole Righteousness and Holiness of the Law, as we shall see; wherefore a man may approve of every Duty in its season, as it is offered unto him, or when at any time he thinks of it by an Act of his fixed Judgment, and so on the contrary, as unto sin, and yet come short of that Approbation of Holiness and Righteousness which we enquire after.

[Page 36] 2. IT is not accompanied with a Love of the things themselves that are good, as they are so, and an Hatred of the contrary: For the Persons in whom it is, do not, cannot delight in the Law of God in the inward Man, as Rom. 7. 22. so as to ap­prove of it, and all that is contained in it, cleav­ing to them with Love and Delight. They may have a Love for this or that Duty, and an Ha­tred of the contrary, but it is on various Consi­derations, suited unto their Convictions and Cir­cumstances; but it is not on the Account of its formal Nature, as good or evil. Wherefore,

3. NO Man without the Light of saving Faith, can constantly and universally approve of the Re­velation of the Will of God, as unto our Holiness and Obedience.

TO make this evident, which is the Foundation of our present Discovery of the acting of saving Faith, we must consider, (1.) What it is that is to be approved. (2.) What this Approbation is, or wherein it doth consist.

1. THAT which is to be approved is the Ho­liness and Obedience which God requireth in us, our Natures and Actions, and accepts from us, or ac­cepts in us. It is not particular Duties, as they occur unto us, taken alone, and by themselves; but the universal Correspondence of our Natures and Acti­ons unto the Will of God. The Scripture giveth us various Descriptions of it, because of the Vari­ety of Graces and gracious Operations which con­curr therein. We may here mention some of its principal Concerns, having handled the Nature of it at large elsewhere: For it may be considered, (1.) As unto its Foundation, Spring and Causes, and this is the universal Renovation of our Na­tures [Page 37] unto the Image of God, Eph. 4. 24. or the Change of our whole Souls in all their Faculties and Powers into his Likeness, whereby we become new Creatures, or the Workmanship of God, crea­ted in Jesus Christ unto good Works, 2 Cor. 5. 17. Eph. 2. 10. Wherein we are originally and for­mally sanctified throughout in our whole Spirit, Soul and Body, 1 Thes. 5. 23. It is the whole Law of God written in our Hearts, transforming them into the Image of the divine Holiness, repre­sented therein: And this, next unto the Blood of Christ and his Righteousness, is the principal Spring of Peace, Rest and Complacency, in and unto the Souls of Believers: It is their Joy and Satisfaction, to find themselves restored unto a Likeness and Conformity unto God, as we shall see farther im­mediately. And where there is not some gracious Sense and Experience hereof, there is nothing but Disorder and Confusion in the Soul: Nothing can give it a sweet Composure, a Satisfaction in it self, a Complacency with what it is, but a spiritual sense of this Renovation of the Image of God in it.

2. IT may be considered as unto its permanent Principle in the Mind and Affection: and this because of its near Relation unto Christ, its Con­junction with him and Derivation from him, is sometimes said to be Christ himself; hence we live, yet not so much we as Christ liveth in us, Gal. 2. 20. For without him we can do nothing, Joh. 15. 5. For he is our Life, Col. 3. 4. As it resides in Believers, it is a permanent principle of spiritual Life, Light, Love and Power, acting in the whole Soul, and all the Faculties of the mind, enabling them to cleave unto God, with purpose [Page 38] of Heart, and to live unto him in all the Acts and Duties of spiritual Life: This is that where­by the Holy Ghost is in them a Well of Water, springing up into Everlasting Life, Joh. 4. 14. It is the Spirit that is born of the Spirit; it is the divine Nature, whereof we are made partakers by the Promises: It is a Principle of victorious Faith and Love, with all Graces any way requisite unto Duties of Holy Obedience; as to the matter or manner of their Performance, enabling the Soul unto all the Acts of the Life of God, with De­light, Joy and Complacency.

THIS it is in its Nature, however as unto De­grees of its Operation and Manifestation it may be very low and weak in some true Believers, at least for a Season: But there are none who really are so, but there is in them a spiritually vital Principle of Obedience, or of living unto God, that is participant of the Nature of that which we have described; and if it be attended unto, it will evidence it self in its Power and Operati­ons unto the Gracious Refreshment and Satisfacti­on of the Soul wherein it is; and there are few who are so destitute of those Evidences, but that they are able to say, whereas I was blind, now I see, tho' I know not how my Eyes were opened; whereas I was dead, I find motions of a new Life in me, in breathing after Grace, in hungring and thirst­ing after Righteousness, though I know not how I was quickned.

3. IT may be considered as unto its Dispositi­on, Inclinations and Motions; these are the first Actings of a vital Principle: As the first Actings of Sin are called the Motions of sin, working in our Members, Rom. 7. 5. Such Motions and Inclinati­ons [Page 39] unto Obedience do work in the minds of Be­lievers, from this principle of Holiness: It produ­ceth in them a constant, invariable Disposition un­to all Duties of the Life of God: It is a new Nature, and a Nature cannot be without suitable Inclinations and Motions: And this new spiritu­al Disposition consists in a constant Complacency of Mind in that which is good, and according to the Will of God, in an Adherence by Love unto it, in a Readiness and Fixedness of Mind with Respect unto particular Duties: In Brief, it is that which David describes in the 119th. Psalm through­out, and that which is siguratively foretold con­cerning the Efficacy of the Grace of the Gospel, in Changing the Natures and Dispositions of those that are Partakers of it, Isa. 11. 6, 7, 8.

THIS every Believer may ordinarily find in him­self, for although this Disposition may be variously weakned, opposed, interrupted by in-dwelling Sin, and the Power of Temptation; though it may be impaired by a neglect of the stirring up, and exercise of the Principle or spiritual Life, in all re­quisite Graces, on all Occasions, yet it will still be working in them, and will fill the mind with a constant Displacency with it self, when it is not observed, followed, improved. No Believer shall ever have Peace in his own Mind, who hath not some Experience of an universal Disposition un­to all Holiness and Godliness in his Mind and Soul: Herein consists that Love of the Law, of which it is said, those in whom it is have great Peace, and nothing shall offend them, Psal. 119. 165. It is that wherein their Souls find much Compla­cency.

4. IT may be considered with Respect unto all [Page 40] the Acts, Duties and Works, internal and external, wherein our actual Obedience doth consist: Being on the Principles mentioned, made free from Sin, and becoming the Servants of God, Believers here­in have their Fruit unto Holiness, whereof the end is everlasting Life, Rom. 6. 22. This I need not stay to describe. Sincerity in every Duty, and Universality with respect unto all Duties, are the Properties of it.

THIS is the Will of God, even your Sanctifi­cation, 1 Thessal. 4. 3. That Holiness, without which none shall see God, Heb. 12. 14. That good and acceptable and perfect Will of God which we are to approve, Rom. 12. 2.

OUR next Enquiry is, what is that Approba­tion of this way of Holiness which we place as an Evidence of saving Faith? And I say, it is such as ariseth from Experience, and is accompanied with Choice, Delight, and Acquiescency: It is the Acting of the Soul in a delightful Adherence un­to the whole Will of God: It is a resolved Judg­ment of the Beauty and Excellency of that Holi­ness and Obedience which the Gospel reveals and requires, and that on the Grounds which shall be immediately declared, and the Nature thereof therein more fully opened.

THIS Approbation cannot be in any unrege­nerate Person, who is not under the Conduct of saving Faith, who is destitute of the Light of it: So the Apostle assures us, Rom. 8. 7. The car­nal mind is Enmity against God, for it is not subject unto the Law of God, neither indeed can be. Whatever Work it may have wrought in it, or upon it, yet whilst it is carnal or unrenewed, it hath a radical En­mity unto the Law of God, which is the frame of [Page 41] Heart which stands in direct Opposition unto this Approbation. It may think well of this or that Duty, from its Convictions, and other Considerati­ons, and so attend unto their Performance, but the Law it self, in the universal Holiness which it requires, it doth utterly dislike; those in whom it is, are alienated from the Life of God, through the Ignorance that is in them, Eph. 4. 18. This Life of God is that Holiness and Obedience which he requireth of us in their Principles and Duties: And to be alienated from it, is to dislike and dis­approve of it; and such is the frame of Mind in all unregenerate Persons.

HAVING thus prepared the way, I return un­to the Declaration and Confirmation of the Asser­tion, namely,

THAT true and saving Faith, in all Storms and Temp­tations, in all Darknesses and Distresses, will evidence it self, unto the Comfort and Supportment of them in whom it is, by a constant, universal Approbation of the whole Will of God, concerning our Holiness and Obedience, both in general, and in every particular Instance of it.

WE may a little Explain it:

1. FAITH will not suffer the Mind on any Oc­casion or Temptation to entertain the least Dislike of this way of Holiness, or of any thing that be­longs unto it. The Mind may sometimes through Temptations fall under Apprehensions that one shall be eternally ruined, for want of a due Compliance with it; this makes it displeased with it self, but not with the Obedience required, Rom. 7. 10, 11, 12. The Commandment which was ordained to Life, I found to be unto Death; but the Law is holy, and the Com­mandment is holy, and just, and good. However it be with me whatever becomes of me, though I dye and [Page 42] perish, yet the Law is holy, just, and good. It dislikes nothing in the Will of God, though it cannot attain unto a Compliance with it. Some­times the Conscience is under Perplexities and Re­bukes for Sin; sometimes the Mind is burthened by the Tergiversation of the Flesh unto Duties that are cross unto its Inclinations and Interests, sometimes the World threatens the utmost Dan­gers unto the Performance of some Duties of Re­ligion, but none of these are able to provoke the Soul that is under the Conduct of Faith to dislike, to think hard of any of those ways and Duties whence these difficulties arise. And,

2. AS it will not dislike any thing in this way of Holiness, so it will not desire on any Occasion, that there should be any Alteration in it, or any Abatement of it, or of any thing required in it. Naaman the Syrian liked well of the Worship of the true God in general, but he would have an Abatement of Duty, as to one Instance, in com­pliance with his earthly Interest, which discovered his Hypocrisie. Such Imaginations may befall the Minds of Men, that if they might be excused in this or that Instance unto Duties that are dange­rous and troublesome, like Profession in the Times of Persecution, or might be indulged in this or that sin, which either their Inclinations are very prone unto, or their secular Interest do call for, they should do well enough with all other things. Accordingly the Practice of many doth answer their Inclination and Desire; they will profess Religion and Obedience unto God, but will keep back part of the Price, will hide a Wedge in their Tents, through Indulgence unto some Corruption, or Dislike of some Duties in their Circumstancees: [Page 43] They would give unto themselves the measure of their Obedience, and according as Mens Practice is, so do they desire that things indeed should be, that that Practice should please God which pleaseth them: This Faith abhorrs; the Soul that is under the Conduct of it, is not capable of any one Desire that any thing were otherwise than it is in the will of God, concerning our Holiness and Obedience, no more than it can desire that God should not be what he is. No, though any Imagination should arise in it, that by some Change and Abatement in some instances it might be saved, which now is uncertain whether that be so or no, it will ad­mit of no such Composition, but will choose to stand or fall unto the entire Will of God.

WE shall therefore in the next place proceed to enquire, on what Grounds it is that Faith doth thus approve of the whole Will of God, as unto our Holiness and Obedience; as also, how it evidenceth it self so to do: And these Grounds are two; tho one respecting God, the other our own Souls.

1. FAITH looks on the Holiness required of us, as that which is suited unto the Holiness of God himself; as that which it is meet for him to re­quire, on the Account of his own Nature, and the infinite Perfections thereof; the Rule is, Be ye holy, for I the Lord your God am holy: I re­quire that of you which becometh and answereth my own Holiness; because I am holy, it is necessa­ry that you should be so; if you are mine in a peculiar manner, your Holiness is that which be­cometh my Holiness to require.

WE have before declared what this Gospel Ho­liness is, wherein it doth consist, and what is re­quired thereunto; and they may be all considered [Page 44] either as they are in us, inherent in us, and per­formed by us, or as they are in themselves, in their own Nature, and in the Will of God. In the first way, I acknowledge that by reason of our Weaknesses, Imperfections, and partial Reno­vation only, as to degrees in this Life, with our manifold Defects and Sins, they make not a clear Representation of the Holiness of God: However they are the best Image of it, even as in the mean­est of Believers that this World can afford; but in themselves, and their own Nature, as it lies in the Will of God, they make up the most glori­ous Representation of himself that God ever did or will grant in this World; especially, if we com­prize therein the Exemplification of it, in the hu­mane Nature of Christ himself; for the Holiness that is in Believers is of the same Nature and Kind with that which was and is in Jesus Christ, though his exceed theirs inconceivably in Degrees of Per­fection.

WHEREFORE, we are required to be holy, as the Lord our God is holy; and perfect, as our heavenly Father is perfect; which we could not be, but that in our Holiness and Perfection there is a Resemblance and Answerableness unto the Ho­liness and Perfection of God: And if a due Sense hereof were continually upon our Hearts, it would influence us into greater Care and Diligence in all Instances of Duty and Sin▪ than for the most part we do attain unto and preserve. If we did on all Oc­casions sincerely and severely call our selves to an Account, whether our Frames, Ways and Acti­ons, bear a due Resemblance unto the Holiness and Perfections of God, it would be a spiritual Pre­servative on all Occasions.

[Page 45] FAITH, I say then, discerneth the Likeness of God in this Holiness, and every Part of it, sees it as that which becomes him to require, and there­on approves of it, reverencing God in it all; and it doth so in all the parts of it, in all that belongs unto it.

1. IT doth so principally in the inward form of it, which we before described; in the new Crea­ture, the new Nature, the Reparation of the Image of God that is in it: In the Beauty hereof, it con­tinually beholds the Likeness and Glory of God; For it is created [...], according unto God, af­ter him, or in his Image, in Righteousness and true Holiness, Eph. 4. 24. The new Man is renewed after the Image of him that created him, Col. 3. 10.

WHEN God first created all things, the Hea­vens and the Earth, with all that is contained in them, he left such Foot-steps and Impressions of his infinite Wisdom, Goodness and Power, on them, that they might signifie and declare his Perfecti­on, his Eternal Power and Godhead; yet did he not, he is not said to have created them in his own Image: And this was, because they were only a passive Representation of him in the Light of others, and not in themselves; nor did they represent at all that wherein God will be principally glorifi­ed among his Creatures, namely, the universal Rectitude of his Nature in Righteousness and Ho­liness: But of Man, it is said peculiarly and only, that he was made in the Image and Likeness of God; and this was, because in the Rectitude of his Nature he represented the Holiness and Righte­ousness of God, which is the only use of an Image: This was lost by Sin: Man in his fallen Conditi­on [Page 46] doth no more represent God, there is nothing in him that hath any thing of the Likeness or Image of God in it, all is dead, dark, perverse and confused; this new Nature whereof we speak, is created of God for this very end, that it may a blessed Image and Representation of the Ho­liness and Righteousness of God. Hence it is call­led the Divine Nature, whereof we are partakers, 2 Pet. 1. 4. And he that cannot see a Represen­tation of God in it, hath not the Light of Faith and Life in him.

HEREON, I say, Faith doth approve of the Form and Principle of this Holiness, as the Renovation of the Image of God in us; it looks upon it as that which becomes God to bestow and require, and therefore that which hath an incomparable Excel­lency and Desirableness in it: Yea, when the Soul is ready to faint under an Apprehension, that it is not partaker of this holy Nature, because of the Power of sin in it, and Temptations on it, it knows not whether it self be born of God or no, as is the Case with many; yet where this Faith is, it will discern the Beauty and Glory of the new Creation in some measure, as that which bears the Image of God, and thereon doth it preserve in the Soul a Longing after it, or a further Par­ticipation of it.

BY this Work or Act of it, doth Faith discover its Sincerity, which is that which we enquire after; whilst it hath an Eye open to behold the Glory of God in the new Creature, whilst it looks on it as that wherein there is a Representation made of the Ho­liness of God himself, as that which becomes him to require in us, and thereon approves of it as excellent end desirable, it will be an Anchor unto [Page 47] the Soul in its greatest storms: For this is a Work beyond what a meer Enlightned Conscience can arise unto: That can approve or disapprove of all the Acts and Effects of Obedience and Disobe­dience, as unto their Consequents, but to discern the spiritual Nature of the New Creature, as re­presenting the Holiness of God himself, and there­on constantly to approve of it, is the Work a­lone.

2. IT doth the same with respect unto the in­ternal Acts and Effects of this New Creature, or Principle of New Obedience: The first thing it pro­ducoth in us is a Frame of Mind Spiritual and Heavenly; they that are after the Spirit are spi­ritually-minded, Rom. 8. 5, 6. It looks on the op­posite Frame, namely, of being Carnally minded, as vile and loathsome; it consisting in a Readiness and Disposition of Mind to actuate the Lusts of the Flesh; but this spiritual Frame of Mind is a just Constellation of all the Graces of the Spirit, in­fluencing, disposing, and making ready the Soul for the Exercise of them on all Occasions, and in all Duties of Obedience; this is the inward Glory of the Kings Daughter, which Faith sees and approves of, as that which becometh God to require in us; whatever is contrary hereunto, as a sensual, car­nal, worldly frame of Mind, it looks on as vile and base, unworthy of God, or of those who de­sign the Enjoyment of him.

3. IT doth the same with respect unto all par­ticular Duties internal and external, when they are enlivened and filled up with Grace: In them consists our walking worthy with God, Col. 1. 10. 1 Thessal. 2. 12. Such a Walk as is meet for God to accept that whereby and wherein he is glorified [Page 48] The contrary hereunto, in the Neglect of the Duties of Holiness, or the Performance of them, without the due Exercise of Grace, Faith looks on as un­worthy of God, unworthy of our high and holy Calling, unworthy of our Profession, and therefore doth constantly condemn and abhor.

ALL this, as we observed before, Faith will con­tinue to do constantly under Temptations and Dis­sertions: There are Seasons wherein the Soul may be very weak, as unto the Powers, Effects and Duties of this spiritual Life; such the Psalmist often-times complains of in his own Case, and it is evident in the Experience of most; few there are who have not found at one time or another great Weakness, Decays, and much Deadness in their spiritual Condition: And sometimes true Be­leivers may be at a Loss as unto any Refreshing Experience of it in its Operations. They may not be able to determine in the Contest whether Sin or Grace have the Dominion in them: Yet even in all these Seasons Faith will keep up the Soul unto a constant high Approbation of this way of Holi­and Obedience, in its Root and Fruits, in its Prin­ciple and Effects, in its Nature, Disposition, and Duties: For when they cannot see the Beauty of these things in themselves, they can see it in the Promises of the Covenant, in the Truth of the Gospel, wherein it is declared, and in the Effects of it in others.

AND great Advantage is to be obtained by the due Exercise of Faith herein. For,

1. IT will never suffer the Heart to be at Rest in any sinful way, or under any such spiritual Decays as shall estrange it from the pursuit of this Holiness. The Sight, the Conviction of its [Page 49] Excellency, the Approbation of it, as that which in us and our measure answers the Holiness of God, will keep up the Mind unto Endeavours af­ter it, will rebuke the Soul in all its Neglects of it; nor will it allow any Quiet or Peace within, without an Endeavour after a comfortable. Assu­rance of it. That Soul is desparately sick which hath lost an abiding sense of the Excellency of this Holiness, in its Answerableness unto the Holi­ness and Will of God. Fears and Checks of Con­science are the whole of its Security against the worst of sins, and they are a Guard not to be trusted unto in the room of the Peace of God. This is one great difference between Believers and those that have not Faith: Fear of the Conse­quents of sin, with an Apprehension of some Ad­vantages which are to be obtained by a sober Life and the Profession of Religion, do steer and regu­late the Minds of Unbelievers, in all they do to­wards God or for Eternity; but the Minds of Be­lievers are influenced by a View of the Glory of the Image and Likeness of God in that Holiness and all the parts of it which they are called unto: This gives them Love unto it, Delight and Com­placency in it, enabling them to look upon it as its own Reward: And without these Affections none will ever abide in the ways of Obedience un­to the End.

2. WHERE Faith is in this Exercise, it will evidence it self unto the Relief of the Soul in all its Darknesses and Temptations. The Mind can never conclude that it wholly is without God and his Grace, whilst it constantly approves of the Holiness re­quired of us. This is not of our selves, by Nature we are ignorant of it. This Life is hid with Christ [Page 50] in God, Col. 3. 3. where we can see nothing of it; hereon we are alienated from it, and do dislike it; alienated from the Life of God through the Ig­norance that is in us, Ephes. 4. 18. And most men live all their days in a Contempt of the principal Evidences and Duties of this Life of God, and of the Principle of it, which they look on as a Fable: Wherefore the Mind may have great Satisfaction in a sight of the Beauty and Approbation of this Holiness, as that which nothing can produce but sincere and saving Faith.

Secondly, FAITH approves of this way of Holi­ness and Obedience, as that which gives that Recti­tude and Perfection unto our Nature whereof it is capable in this World. It is the only Rule and Measure of them; and whatever is contrary there­unto, is perverse, crooked, vile and base. Some Men think that their Nature is capable of no other Perfection but what consists in the Satisfaction of their Lusts; they know no other Blessedness, no­thing that is suitable to their Desires but the Swinge of Nature, in the Pursuit of its corrupt Lusts and Pleasures: So are they described by the Apostle, Eph. 4. 19. The Business of their Lives is to make Provision for the flesh, to fulfill it in the Lusts there­of: They walk in the Lusts of the flesh, fulfilling (so far as they are able) the Desires of the Flesh and of the Mind, Ephes. 2. 3. They neither know nor understand what an Hell of Confusion, Dis­order, and base Degeneracy from their Original Constitution, their Minds are filled withall; this Per­fection is nothing but the next Disposition unto Hell, and it doth manifest its own vileness unto every one who hath the least Ray of Spiritual Light.

[Page 51] SOME among the Heathen placed the Rectitude of Nature in Moral Virtues and Operations, ac­cording unto them, and this was the utmost that natural Light could could ever rise up unto: But the Uncortainty and Weakness hereof are disco­vered by the Light of the Gospel.

IT is Faith alone that discovers what is good for us, in us, and unto us, whilst we are in this World: It is in the Renovation of the Image of God in us, in the Change and Transformation of our Nature into his Likeness; in acting from a gracious Principle of a Divine Life, in Duties and Operations suited thereunto, in the participation of the Divine Nature by the Promises, that the Good, the Perfection, the Order, the present Bles­sedness of our Nature do consist.

HEREBY are the Faculties of our Souls exalt­ed, elevated, and enabled to act primigenial Pow­ers, with respect unto God, and our Enjoyment of him, which is our utmost End and Blessedness. Hereby are our Affections placed on their proper Objects, (such as they were created meet for, and in closing wherewith their Satisfaction, Order, and Rest doth consist) namely, God and his Good­ness, or God as revealed in Jesus Christ by the Gospel; hereby all the Powers of our Souls are brought into a blessed Frame and Harmony in all their Operations, whatever is dark, perverse, un­quiet, vise and base, being cast out of them; but these things must be a little more distinctly ex­plained.

1. THERE is in this Gospel-Holiness, as the Spring and Principle of it, a spiritual saving Light, enabling the Mind and Understanding to know God in Christ, and to discern spiritual things in a spi­ritual [Page 52] saving manner; for herein God shines into our Hearts, to give us the Knowledge of his Glory in the Face of Jesus Christ, 2 Cor. 4. 6. Without this, in some Degree, whatever pretence there may be, or Appearance of Holiness in any, there is nothing 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 shew of Wisdom in Will-worship, Humility, and neglecting of the Body, as the Apostle speaks Col. 1. 23. wherein there is nothing of Gospel-Holiness.

THE new man is renewed in Knowledge, after the Image of him that created him, Col. 3. 10. That this saving Light and Knowledge is the Spring and Principle of all real Evangelical Holiness and Obedience, the Apostle declares in that Descripti­on which he gives us of the whole of it, both in its Beginning and Progress, Col. 1. 9, 10, 11. We desire that you may be filled with the Knowledge of his Will, in all Wisdom and spiritual Understanding: That you might walk worthy of the Lord, in all pleasing, be­ing fruitful in every good Work, and encreasing in the Knowledge of God, strengthned with all might, accord­ing to his glorious Power, unto all patience and long­suffering with joyfulness. It is a blessed Account that is here given us of that Gospel-Holiness which we enquire after, in its Nature, Original, Spring, Progress, Fruits and Effects: And a serious Con­sideration of it as here proposed, a View of it in the Light of Faith, will evidence how distant and different it is from those Schemes of Moral Virtues which some would substitute in its room; it hath a Glory in it which no unenlightned Mind [Page 53] can behold or comprehend; the foundation of it is laid in the Knowledge of the Will of God, in all Wisdom and Spiritual-Understanding; this is that spiritual saving Light whereof we [...], the Encrease hereof is prayed for in Believers by the Apostle, Ephes. 1. 17, 18. Even that the God of our Lord Jesus Christ, the Father of Glory, would give unto you the Spirit of Wisdom and Revelation in the Knowledge of him; the Eyes of your Understanding being enlightned, that you may know what is the Hope of his Calling, and what is the Riches of the Glory of his Inheritance in the Saints; which here is called encreasing in the Knowledge of God, ver. 10. The singular Glory of this saving Light in its Original, its Causes, Use and Effects, is most illustriously here declared, and this Light is in every true Believer, and is the only immediate Spring of all Gospel-Holiness and Obedience: For, The new man is renew­ed in Knowledge, after the Image of him that created him, Col. 3. 10.

THIS Light, this Wisdom, this spiritual Under­standing thus communicated unto Believers, is the Rectitude and Perfection of their Minds in this VVorld: It is that which gives them Order, and Peace, and Power, enabling them to act all their Faculties in a due manner, with respect unto their Being and End: It is that which gives Beauty and Glory to the inward man, and which constitutes a Believer an Inhabitant of the Kingdom of Light; whereby we are delivered from the Power of Dark­ness, and translated into the Kingdom of the Son of God's Love, Col. 1. 13. Or, out of Darkness into his marvellous light, 1 Pet. 2. 9.

THAT which is contrary hereunto, is that Ig­norance, Darkness, Blindness, and Vanity, which [Page 54] the Scripture declares to be in the Minds of all unre­generate Persons; and they are really so, where they are not cured by the glorious working of the Pow­er and Grace of God before-mentioned.

NOW Faith discerneth these things as the spi­ritual man discerneth all things, 1 Cor. 2. 15. It sees the Beauty of this heavenly Light, and judg­eth that it is that which giveth Order and Recti­tude unto the Mind; as also that which is contra­ry unto it is vile, base, horrid, and to be ashamed of. As for those who love Darkness more than Light, because their Deeds are evil, it knows them to be strangers unto Christ and his Gospel.

2. Again, there is required unto this Holiness a Principle of Spiritual Life and Love unto God: This guides, acts, and rules in the Soul, in all its Obedience, and it gives the Soul its proper order in all its Operations: That which is contrary here­unto is Death, and Enmity against God. Faith judg­eth between these two Principles and their Ope­rations; the former in all its Actings it approves of as lovely, beautiful, desirable, as that which is the Rectitude and Perfection of the Will; and the o­ther it looks on as deformed, froward, and per­verse.

3. THE like may be said of its Nature and Ope­rations in the Affections, as also of all those Du­ties of Obedience which proceed from it, as it is described in the place before-mentioned.

IT remaineth only, that we shew by what Acts, Ways, and Means, Faith doth evidence this its Ap­probation of Gospel-Holiness, as that which is love­ly and desirable in it self, and which gives all that Rectitude and Perfection unto our Minds, which they are capable of in this World. And it doth so,

[Page 55] 1. BY that Self-displacency and Abasement which it works in the Mind on all Instances and Occasions, where it comes short of this Holiness: This is the chief Principle and Cause of that holy Shame which befalls Believers on every Sin and Miscarriage, wherein they come short of what is required in it, Rom. 6. 21. The things whereof ye are now ashamed: Now when by the Light of Faith you see how vile it is, and unworthy of you, what a Debasement of your Souls there is in it, you are ashamed of it. It is true, the principal Cause of this holy Shame, is a sense of the Unsuita­bleness that is in sin unto the Holiness of God, and the horrible Ingratitude and Disingenuity that there is in sinning against him: But it is greatly pro­moted by this Consideration, that it is a thing un­worthy of us, and that wherein our Natures are exceedingly debased. So it it said of provoking Sinners, that they debase themselves even unto Hell, Isa. 57. 9. or make themselves as vile as Hell it self, by ways unworthy the Nature of men. And this is one Ground of all those severe Self-reflections which accompany godly Sorrow for sin, 2 Cor. 7. 11.

AND hereby doth Faith evidence it self and its own Sincerity, whilst a man is ashamed of, and a­based in himself for every sin, for every thing of sin, wherein it comes short of the Holiness required of us, as that which is base and unworthy of our Nature, in its present Constitution and Renovation; though it be that which no Eye sees but God's and his own, he hath that in him which will grow on no Root but sincere Believing. Wherefore, what­ever may be the disquieting Conflicts of sin in and against our Souls, whatever Decays we may fall [Page 56] into, which be the two Principles of Darkness and Fears in Believers, whilst this inward holy Shame, and Self-abasement, on the Account of the Vileness of sin, is preserved; Faith leaves not it self with­out an Evidence in us.

2. IT doth the same by a spiritual Satisfaction which it gives the Soul in every Experience of the transforming Power of this Holiness, rendring it more and more like unto God. There is a secret Joy and spiritual Refreshment rising in the Soul from a sense of its Renovation unto the Image of God, and all the Actings and Encreases of the Life of God in it augment this Joy; herein consists its gradual Return unto its primitive Order and Re­ctitude, with a blessed Addition of supernatual Light and Grace by Christ Jesus: It finds it self herein coming home to God from its old Aposta­cy, in the way of approaching to Eternal Rest and Blessedness: And there is no Satisfaction like un­to that which it receives therein.

THIS is the second way wherein Faith will abide firm and constant, and doth evidence it self in the Soul of every Believer; however low and mean its Attainments be, in this spiritual Life, and the Fruits of it, though it be overwhelmed with Dark­ness and a sense of the Guilt of sin, though it be surprized and perplexed with the Deceit and Vio­lence thereof, yet Faith will continue here firm and unshaken. It sees that Glory and Excellency in the Holiness and Obedience that God requireth of us, as it is a Representation of his own glori­ous Excellencies, the Renovation of his Image, and the Perfection of our Natures thereby, as it con­stantly approves of it, even in the deepest Trials which the Soul can be exercised withall; and [Page 57] whilst this Anchor holds firm and stable, we are safe.

THirdly, FAITH will evidence it self by a dili­gent, constant Endeavour, to keep it self and all Grace in due Exercise, in all Ordinances of Di­vine Worship, private and publick.

THIS is the Touch-stone of Faith and spiritual Obedience, the most intimate and difficult part of this Exercise: Where this is not, there is no Life in the Soul. There are two things whereby Men do or may deceive themselves herein; (1.) Abound­ing in the outward Performance of Duties, or a Multiplication of them; hereby Hypocrites have in all Ages deceived themselves, Isa. 58. 2, 3. And it was the Covering that the Church of Rome provided for their Apostacy from the Gospel: An Endless Multiplication of Religious Duties was that which they trusted to, and boasted in; and we may find those daily that pretend a Conscience, as unto the constant Observation of outward Duties, and yet will abstain from no sin that comes in the way of their Lusts. And Men may and do oft-times abide constant in them, especially in their Families, and in publick; yea, multiply them beyond the ordinary Measure, hoping to countenance themselves in other Lusts, and Neglects thereby. (2.) Assistance of Gifts in the Performance of them; but as this may be, where [Page 58] where there is not one Dram of Grace, saving Grace, so when rested in it, is a most powerful Engine to keep the Soul in Formality, to ruin all Begin­ning of Grace, and to bring an incurable hardness in the whole Soul.

WHEREVER Faith is in sincerity it will con­stantly labour, endeavour, and strive to fill up all Duties of Divine Worship with the living, real, heart-acting of Grace; and where it doth not so, where this is not attained, it will never suffer the Soul to take any Rest or Satisfaction in such Du­ties, but will cast them away as a defiled Garment: He that can pass through such Duties without a sensible Endeavour for the real Exercise of Grace in them, and without Self-abasement on the per­formance of them, will hardly find any other clear Evidence of saving Faith in himself.

THERE are three Evils that have followed the Ig­norance, or Neglect, or Weariness of this Exercise of Faith, which have proved the Ruin of multitudes.

1. THIS hath been the Occasion and Original of all false Worship in the World, with the In­vention of those Superstitious Rites and Ceremo­nies wherein it consists: For Men having lost the Exercise of Faith in the Ordinances of Worship that are of Divine Institution, they found the whole of it to be useless and burthensome unto them: For without this constant Exercise of Faith there is no Life in it, nor Satisfaction to be obtained by it; they must therefore have something in it, or accompanying of it, which may entertain their Minds, and engage their Affections unto it: If this had not been done, it would have been utterly desert­ed by the most. Hereon were invented Forms of Pray­er in great Diversity, with continual Diversions and [Page 59] Avocations of the Mind from what is proposed: Because it cannot abide in the pursuit of any thing spiritual, without the Exercise of Faith: This gives it some Entertainment by the meer Performance, and makes it think there is something where indeed is nothing; hereunto are added outward Ceremo­nies of Vestments, Postures, and Gestures of Vene­ration unto the same end; there is no other De­sign in them all, but to entertain the Mind and Affections with some Complacency and Satisfaction in outward Worship, upon the loss or want of that Exercise of Faith which is the Life and Soul of it in Believers: And as any Persons do decay here­in, they shall find themselves insensibly sinking down into the use of these lifeless Forms, or that Exercise of their natural Faculties and Memory, which is not one Jot better: Yea, by this means some from an Eminency in Spiritual Gifts, and the performance of Duties by vertue of them, have sunk into an Ave-Mary, or a Credo, as the best of their Devo­tion.

2. THIS hath caused many to turn aside, to fall off from, and forsake the solemn Ordinances of Di­vine Worship, and to betake themselves unto vain Imaginations for Relief, in Trembling, Enthusiasti­cal Singing and seigned Raptures; from hence have so many forsaked their own Mercies to follow af­ter lying Vanities, they kept for a while unto the Observance of the divine Institutions of Worship, but not having Faith to exercise in them, by which alone they are Life and Power, they became use­less and burthensome unto them; they could find neither Sweetness, Satisfaction, nor Benefit in them. It is not possible that so many in our days, if ever they had tasted of the old Wine, should so go after [Page 60] new; if ever they had Experience of that Savour, Power, and Life, which is in the Ordinances of Di­vine Worship, when acted and enlivened by the Exercise of Faith, should forsake them for that which is nothing: They went out from us, but they were not of us; for had they been of us, they would have continued with us: Had they known it, they would not have crucified the Lord of Glory. This therefore is the true Reason why so many in our days, after they have for a season abode under and in the Observation of the Gospel-Ordinan­ces of Worship, have fallen off from them, name­ly, not having Faith to exercise in them, nor en­deavouring after it, they did really find no Life in them, nor Benefit by them.

SOME on the same Ground fall into Prophaneness, pretending to take up with a natural Religion, with­out any instituted Worship at all. Of this sort of Persons we have multitudes in the days wherein we live, having nothing of the Light of Faith, they can see no Form or Comeliness in Christ, nor any thing that belongs unto him; by these means are Souls every day precipitated into ruine.

HEREIN therefore, I say, true Faith will evi­dence it self, in all Darknesses and Distress what­soever: It will always endeavour to keep it self and all other Graces in a due and constant Exercise in all Duties of Worship, private and publick; it may soemtimes be weakened in its Actings and Operations, it may be under Decays, it may be as a Sleep, and that not only as unto particular Du­ties and Seasons, but as unto the inward habitual frame of the Mind; but where it is true and ge­nuine, it will shake it self out of this dust, cast off the sin that doth so easily beset us, and stir up it self [Page 61] with all Might and Contention unto its Duty: And there is no more dangerous State for a Soul, than when it is sinking down into Formality, and neglect of the Exercise of Faith, in a multitude of Duties; then is it assuredly ready to dye, if it be not dead already.

IF we are Wise therefore, we will watch, and take care that we lose not this Evidence of Faith; it will stand us in stead, when it may be all other things seem to be against us; some have been relieved by the Remembrance of this Exercise of Faith, when they have been at the door of Desperation; such or such a Season they had Experience of the work of Faith in Prayer, hath been their Relief, an Ex­perience hereof is a Jewel, which it may be of no great use whilst it lies by you locked up in a Ca­binet, but which you will know the worth of, if ever you come to need Bread for your Lives.

IT is therefore worth while to enquire what we ought to do, or what means we ought to use that we may keep up Faith unto its due Exercise in all the parts of Divine Worship, so as that it may give us a comforting Evidence of it self in times of Temptation and Darkness? And unto this End the ensuing Directions may be of use.

1. LABOUR to have your Hearts always affected with a due Sense of the infinite Perfections of the Divine Nature in all our Approaches unto him, e­specially of his Sovereign Power, Holiness, Immen­sity, and Omnipresence; and this will produce in us also a Sense of infinite Distance from him. As this is necessary, from the Nature of the things them­selves, so the Scripture gives us such Descripti­ons of God as are suited to ingenerate this frame in us; this is that which Joshuae aimed to bring the [Page 62] People unto, when he designed to engage them in the Service of God in a due manner, Josh. 24. 19, 20, 21, 22. That which the Apostle requireth in us, Heb. 12. 28, 29. And unto the same End glorious Descriptions and Appearances of God are multipli­ed in Scripture: If we fail herein, if we do not on all Occasions fill our Minds with reverential Thoughts of God, his Greatness, and his Holiness, Faith hath no foundation to stand upon in its Exercise in the Duties of Worship: This is the only inlet into the due Exercise of Grace; where it is wanting, all holy Thoughts and Affections are shut out of our minds; and where it is present, it is impossible but that there will be some gracious working of Heart in all our Duties; if we are empty hereof in our En­trance of Duties, we shall be sure to be filled with other things, which will be cloggs and hindrances unto us: But Reverential Thoughts of God in our Approaches unto him, will cast out all superfluity of Naughtiness, and dissipate all carnal, formal frames, which will vitiate all our Duties. Keep your Hearts therefore under this Charge in all your Accesses un­to God, and it will constantly open a door unto that Exercise of Faith which we enquire after.

HEREON, and herewith we shall be affected with a sense of our infinite Distance from him, which is another means to stir up Faith unto its due Exercise in Reverence and Godly Fear: So Abra­ham was affected, Gen. 18. 27. which the wise man directs us unto, Eccles. 5. 2.

CARNAL Boldness in the want of these things ruins the Souls of Men, rendring all their Duties of Worship unacceptable unto God, and unprofita­ble unto themselves.

AFFECT your Hearts with a due sense of Un­suitableness [Page 63] of our best Duties unto his Holiness and Majesty, and of his infinite Condescension in the Acceptance of them. Suppose there is in any of our Duties the best and the most lively Exercise of Grace that we can attain unto, the most Fer­vency in Prayer, with the most diligent Attendance of our minds, the most Humility and contrite Trembling in hearing the Word, the most devout Affection of our Minds in other parts of Worship; alas! what is all this to God, how little doth it answer his infinite Holiness! See Job 4. 18, 19. Chap. 15. 15, 16. Our Goodness extends not unto him, Psal. 16. There are no measures, there is no proportion between the Holiness of God and our best Duties. There is Iniquity in our holy things, they have need of Mercy and Pardon, of Cleansing and Justification by the Blood of Christ no less than our Persons: And an infinite Condescension it is in God to take any notice of us or them. Yea, it is that which we must live in all holy Admiration of, all our days.

NOW if it be thus with our best Duties, in our best Frames, what an Outrage of Sloth and Negli­gence is it, if we bring the Carcass of Duties un­to God, for want of stirring up Faith unto its due Exercise in them! how great is this folly, how unspeakable is the Guilt of this Negligence! Let us therefore keep a sense hereof upon our Hearts, that we may always stir up our selves unto our best in Duties of Religious Worship. For,

3. A Negligence herein, or the want of stirring up Faith unto a due Exercise in all Duties of wor­ship, is the highest affront we can put upon God, arguing a great Regardlesness of him; whilst it is so with us, we have not, we cannot have a due [Page 64] Sense of any of the divine Perfections, of the divine Nature, we turn God what lies in us into an Idol, supposing that he may be put off with the out side and appearance of things. This the Apostle cautioneth us against, Heb. 4. 12, 13. and which God detests, Isa. 29. 13. And he pronounceth him a Deceiver, and Cursed, who offereth unto him the lame and blind while he hath a Male in the flock, Mal. 1. 14. Yet thus is it with us in some degree, whenever we are negligent in stirring up Faith into its proper Exercise in holy Duties: That alone renders them the Male of the flock, without it they are lame and blind, a corrupt thing.

IT is a sad thing for Men to lose their Duties, to be at charge and trouble in the Multiplication of them, and Attendance unto them to no pur­pose: Oh how much more sad is it, when they are all Provocations of the Eyes of God's Glory? when they tend to encrease the Formality and Hardness of their Hearts, towards the ruine of their Souls?

STAND in awe therefore, and sin not, commune with your own Hearts; cease not, until on all Oc­casions you bring them into that Exercise of Faith wherein you may glorifie God, as God, and not deal with him as an Idol.

4. UNTO the same End, keep your Souls always deeply affected with a sense of the things about which you are to treat with God in all the Duties of his Worship. They are referred unto two Heads (1.) Those which concern his Glory. (2.) Those which concern our own Souls: Without a constant due Sense of those things on our Hearts, Faith will not act it self aright in any of our Duties: With­out this intimate Concern and deep Sense, we know not whether we need Faith in our Prayers, or have [Page 65] an Exercise of it; Formality will drown all. The best of our Prayers is but an Expression unto God of what Sense we have of those things; if we have none, we Pray not at all, whatever we say or do; but when these things dwell in our Minds, when we think on them continually, when our Hearts cleave unto them, Faith will be at Work in all our Approaches to God. Can you not Pray? charge your Hearts with these things, and you will learn so to do.

5. WATCH diligently against those things which ye find by Experience are apt to obstruct your fer­vency in Duties: Such are Indispositions through the flesh, or weariness of the flesh, distracting fool­ish Imaginations, the Occasions of Life revolving in our Minds, and the like. If such Impediments as these be not removed, if they be not watched against, they will influence the mind, and suffocate the Ex­ercise of Faith therein.

6. ABOVE all, the principal Rule herein is, that we would always carefully remember the Concern­ment of Christ in these Duties, with Respect unto his Office: He is the high Priest over the House of God; through him, and under his Conduct are we always to draw nigh to God, and his Work it is to present the Prayers and Supplications of the Church to God. Now we have no way to come unto Christ for his Assistance in the discharge of his Office on our Behalf but by Faith; and in all our Duties of holy Wor­ship we make a Profession of our doing so, of our coming unto God by him as our high Priest; if we endeavour not therein to have Faith in Exercise, how do we mock, or make a shew to him of doing that which indeed we endeavour not to do. There can be no greater Contempt of Christ in his Of­fice, nor greater Undervaluation of his Love: But [Page 66] a due Consideration hereof, namely, of the Con­cernment of Christ in all our Duties, with respect un­to the Office which he dischargeth for us in Hea­ven, is that which directly leads Faith into its pro­per Exercise: For through him, and that in dis­charge of his Office, we believe in God. And when the Mind is exercised with due Thoughts of him, if there be any thing of true saving Faith in the Heart, it will act it self unto a blessed Experi­ence.

THESE things may be of use to stir us up, and guide us unto that Exercise of Faith in all holy Duties, an Experience whereof abiding in the Soul, will evidence the Truth of it, unto our Support­ment and Comfort in all Temptations and Distresses.

SOME it may be will say, that their Gift in Pray­er is mean and weak, that they cannot express themselves with Earnestness and Fervency, and so know not whether there be any Faith in Exercise in their Prayers or no. I answer, there is nothing at all herein, for Grace may be very high where where Gifts are very low, and that frequently.

AND it may be others will complain of the meaness of their Gifts on whom they attend in Pray­er, which is such as they cannot accompany them in the Exercise of any Grace. I answer, (1.) There is no doubt but that there is a great Difference in the spiritual Gifts of Men in this matter, some be­ing much more effectual unto Edification than o­thers. (2.) Take care that you are called in Pro­vidence and Duty to join with them whom you intend, that you do not first voluntarily choose that which is unto your Disadvantage, and then com­plain of it. (3.) Be their Gifts never so mean, if Grace in their own Hearts be exercised by it, so it may [Page 67] be in ours; where there is no Evidence thereof, I confess the Case is hard. (4.) Let the mind be still fixed on the matter or things uttered in Prayer, so as to close with and act Faith about what is a real Object of it, and it will find its pro­per work in that duty.

I Come in the next place to instance in a pecu­liar way whereby true Faith will evidence it self, not always, but on some Occasions; and this is by bringing the Soul into a state of Repentance. And three things must be spoken unto. (1.) In general, what I intend by this state of Repentance. (2.) What are the Times and Occasions, or who are the Persons wherein Faith will act it self un­to this End. (3.) What are the Duties required unto such a state.

1. BY this state of Repentance I do not under­stand meerly the Grace and Duty of Evangeli­cal Repentance: For this is absolutely insepara­ble from true Faith, and no less necessary unto Salvation than it self. He that doth not truly and really repent of sin, whatever he profess him­self to believe, he is no true Believer. But I in­tend now somewhat that is peculiar, that is, not common unto all, whereby on some Occasions Faith doth evidence its Power and Sincerity.

NEITHER yet do I mean a Grace, Duty or State [Page 68] that is of another kind or nature from that of Gospel-Repentance, which is common to all Believers. There are not two kinds of true Repentance, nor two different states of them that are truly penitent: All that I intend, is an eminent Degree of Gospel-Repentance, in the Habit or Root, and in all the Fruits and Effects of it. There are various Degrees in the Power and Exercise of Gospel-Graces, and some may be more eminent in one, and some in another; as Abraham and Peter in Faith, Da­vid and John in Love. And there may be Causes and Occasions for the greater and higher Exercise of some Graces and Duties at one time than at ano­ther; for we are to attend unto Duties according unto our Circumstances, so as we may glorifie God in them, and Advantage our own Souls: So the Apostle James directs us, Chap. 5. 13. Is any afflict­ed? let him pray: Is any merry? let him sing Psalms. Several States, and various Circumstances in them, call for the peculiar Exercise of several Graces, and the diligent Performance of several Duties. And this is that which is here intended, namely, a pecu­liar, constant, prevalent Exercise of the Grace and Duties of Repentance in a singular manner: What is required hereunto, shall be afterwards declared.

2. As unto the Persons in whom this is requi­red, and in whom Faith will evidence it self by it, they are of various sorts.

1. SUCH as have been by the power of their Corruptions and Temptations surprized into great sins: That some true Believers may be so, we have Presidents both in the Old Testament and in the New: Such I mean as Uncleanness, Drunkenness, Glut­tony, Theft, Premeditated Lying, Oppression in Dealing, and sailing in Profession in the time of [Page 69] Persecution: This latter in the Primitive Church was never thought recoverable, but by Faith act­ing it self in a state of Repentance. Such Sins will have great Sorrows, as we see in Peter, and the incestuous Corinthian, who was in danger to be swallowed up of overmuch Sorrow, 2 Cor. 2. 1. Where it hath been thus with any, true Faith will immediately work for a Recovery by a through Humiliation and Repentance, as it did in Peter: And in case that any of them shall lye longer under the power of sin, through want of effectual Convictions, it will cost them dear in the Issue, as it did David; but in this Case, for the most part Faith will not rest in the meer joynt­ing again the Bone that was broken, or with such a Recovery as gives them Peace with God and their own Consciences, but by a just and due Re­membrance of the Nature of their Sin, its Cir­cumstances and Aggravations, the shameful Unkind­ness towards God that was in it, the Grief of the Holy Spirit, and Dishonour of Christ by it, it will decline and dispose the Soul to a humble contrite Frame, to a mournful Walking, and the universal Exercise of Repentance all its Days.

AND indeed where it doth not so, Mens Re­covery from great Sins are justly to be questi­oned, as unto their Sincerity. For want hereof it is that we have so many palliated Cures of great sins, followed with fearful and dangerous Relapses; if a man subject to great Corruptions and Temptations hath by them been surprised into great actual sin, and been seemingly reco­vered through Humiliation and Repentance, if he again break the yoke of this stated Repentance whereof we speak, he will quickly again be ovor­come, [Page 70] and perhaps irrecoverably. Herein he alone that walketh softly, walketh safely.

2. IT is necessary for such as have given Scan­dal and Offence by their Miscarriages; this will stick very close unto any who hath the least spark of saving Faith. It is that which God is in a pe­culiar manner provoked with in the sins of his People, as in the Case of David, 2 Sam. 12. 14. So also Ezek. 36. 20. Rom. 2. 24. This keeps alive the Remembrance of sin, and sets it before Men continually, and is a spring in a gracious Soul of all Acts and Duties of Repentance; it was so in David all his days, and probably in Mary Magdalen also. Where it hath been thus with any, Faith will keep the Soul in an humble and contrite frame, watchful against Pride, Ela­tion of Mind, Carelesness and Sloath; it will re­cover godly Sorrow and Shame, with Revenge, or Self-reflection, in great Abasement of Mind, all which things belong to the state of Repentance intended. They that can easily shake of a Sense of Scandal given by them, have very little of Christian Ingenuity in their Minds.

3. IT is so unto such as have perplexing Lusts and Corruptions which they cannot so subdue but that they will be perplexing and desiling of them: For where there are such, they will in Conjuncti­on with Temptations frequently disquiet, wound and desile the Soul: This brings upon it weari­ness and Outeries for Deliverance, Rom. 7. 24. In this State Faith will put the Soul on Prayer, Watchfulness, Diligence, in Opposition unto the Deceit and Violence of sin. But this is not all, it will not rest here, but it will give the Mind such a Sense of its distressed, dangerous Condition, as [Page 71] shall fill it constantly with godly Sorrow, Self­abasement, and all Duties of Repentance. No man can hold out in such a Conflict, nor maintain his Peace on right Grounds, who doth not live in the constant Exercise of Repentance, indeed who doth not endeavour in some measure to come up unto that State of it which we shall afterwards describe: For Men who have untameable Cor­ruptions working continually in their Minds, by Imaginations, Thoughts, and Affections, to think to carry it in a general way of Duties and Pro­fession, they will be mistaken, if they look either for Victory or Peace: This sort of men are of all others most peculiarly called unto this State and Duty.

4. SUCH as would be found Mourners for the sins of the Age, Place, and Time wherein they live, with the Consequents of them, in the Disho­nour of God, and the Judgments which will en­sue thereon. There are times wherein this is an especial and eminent Duty, which God doth high­ly approve of: Such are they wherein the visi­ble Church is greatly corrupted, and open Abo­minations are found amongst Men of all sorts, even as it is at this day; then doth the Lord declare how much he values the Performance of this Duty, as he testifies Ezek. 9. 4. They alone shall be under his especial Care in a day of pub­lick Distress and Calamity: A Duty wherein it is to be feared that we are most of us very defective. Now the frame of Heart required hereunto cannot be attained, nor the Duty rightly performed, without that state of Repentance and Humiliation which we enquire into; without it we may have transci­ent Thoughts of these things, but such as will very [Page 72] little affect our Minds: But where the Soul is kept in a constant spiritual Frame, it will be ready for this Duty on all Occasions.

5. IT becomes them, who having passed through the greatest part of their Lives, do find all out­ward things to issue in Vanity and Vexation of Spirit, as it was with Solomon when he wrote his Ecclesiastes. When a Man recounts the various Scenes and Appearances of things which he hath passed through in his Life, and the various Conditi­ons he hath been in, he may possibly find that there is nothing steady but Sorrow and Trou­ble. It may be so with some, I say, with some good Men, with some of the best Men, as it was with Jacob: Others may have received more sa­tisfaction in their Course; but if they also will look back, they shall find how little there hath been in the best of their transcient Comforts, they will see enough to make them say, there is nothing in these things, it is high Time to take off all Ex­pectations from them: Such persons seem to be called unto this especial Exercise of Repentance and Mourning for the Remainder of their Lives.

6. SUCH as whose Hearts are really wounded and deeply affected with the Love of Christ, so as that they can hardly bear any longer absence from him, nor delight in the things wherein they are detained and kept out of his presence: This frame the Apostle describes, 2 Cor. 5. 2, 4, 6, 8. They live in a groaning Condition, throughly sen­sible of all the Evils that accompany them in this absence of the Bridegroom; and they cannot but continually reflect upon the Sins and Follies which their Lives have been and are filled with­all, in this their Distance from Christ: Whereas [Page 73] therefore their Hearts are filled with inflamed Affe­ctions towards him, they cannot but walk humbly and mournfully until they come unto him. It may be said, that those who have Experience of such Affection unto the Lord Jesus, cannot but have continual matter of Joy in themselves, and so of all Men have least need of such a state of constant Humiliation and Repentance. I say, it is so indeed, they have such matter of Joy, and therewith Christ will be formed in them more and more every day. But I say also, there is no Inconsistency between spiritual Joy in Christ, and godly Sorrow for Sin. Yea, no man in this Life shall ever be able to maintain solid Joy in his Heart, without the continual working of godly Sorrow also: Yea, there is a secret Joy and Refreshment in godly Sorrow, equal unto the chiefest of our Joys, and a great spiritual Satisfaction.

THESE several Sorts of Persons, I say, are pe­culiarly called unto that Exercise of Faith in Re­pentance which we enquire after.

BEFORE I proceed to shew wherein this state I intend doth consist, and what is required there­unto, which is the last thing proposed, I shall premise some Rules for the right judging of our selves with respect unto them. As,

1. FAITH will evidence its Truth, (which is that we enquire after) in its sincere endeavour after the things intended, though its Attainments as unto some of them be but mean and low: Yea, a sense of its coming short in a full answering of them or Compliance with them, is a great Ingredient in that state called unto: If therefore Faith keep up this design in the Soul, with a sincere pursuit of it, though it fail in many things, and is not sen­sible [Page 74] of any great Progress it makes, it will there­in evidence its Sincerity.

2. WHEREAS there are sundry things, as we shall see, required hereunto, it is not necessary that they should be found all equally in all who design this State and Frame. Some may be more eminent in one of them, some in another; some may have great Helps and Furtherances unto some of them in a peculiar manner, and some great Obstructions in the Exercise of some of them. But it is required, that they be all radically in the Heart, and be put forth in Exercise sometimes on their proper Occasions.

3. THIS state in the Description of it will suf­ficiently distinguish it self from that Discontent of Mind whereon some withdraw themselves from the Occasions of Life, rather condemning others than themselves on meer Weariness of the Dis­appointments of the World, which hath cast some into crooked Paths.

THE first thing required hereunto is Weanedness from the World: The Rule of most men is, that all things are well enough with them, with respect unto the World, whilst they keep themselves from known particular sins, in the use of the things of it; whilst they do so in their own Apprehensions, they care not how much they cleave unto it, are even swal­owed up in the Businesses and Occasions of it. Yea, some will pretend unto, and make an Appearance of a Course of Life more than ordinarily strict, whilst their Hearts and Affections cleave visibly to this world, and the things of it. But the Foundation of the Work of Faith we enquire into must be laid in Mor­tification, and Weanedness from the World.

IN Antient Times, sundry Persons designed a [Page 75] strict Course of Mortification and Penitence, and they always laid the Foundation of it in a Re­nunciation of the World, but they fell most of them into a threefold Mistake, which ruined the whole Undertaking. For,

1. THEY fell into a Neglect of such natural and moral Duties as were indispensibly required of them: They forsook all Care of Duties be­longing unto them in their Relations, as Fathers, Children, Husbands, Wives, and the like, betak­ing themselves into Solitudes, and hereby also they lost all that Political and Christian Useful­ness which the Principles of Humane Society and of our Religion do oblige us unto: They took themselves unto a Course of Life rendring the most important Christian Duties, such as respect other Men of all sorts, in all fruits of Love, utterly impossible unto them: They could be no more useful nor helpful in the Places and Circumstances where­in they were set by Divine Providence; which was a way wherein they could not expect any Blessing from God. No such thing is required unto that Renunciation of the World which we de­sign; with nothing that should render Men useless unto all men doth Christian Duties interfere. We are still to use the World whilst we are in it, but not abuse it: As we have Opportunity, we must still do good unto all. Yea, none will be so ready to the Duties of Life, as those who are most mor­tified to the World: Thoughts of Retirement from Usefulness, unless a great Decay of outward strength, are but Temptations.

2. THEY engaged themselves into a number of Observances no where required of them; such were their outward Austerities, Fastings, Choice [Page 76] of Meats, Times of Prayer, whereunto at length Self-maceration and Disciplines were added. In a Scrupulous Superstitious Obervance of these things, their whole design at length issued, giving rise and Occasion unto innumerable Evils. Faith di­rects to no such thing, it guides to no Duty, but according to the Rule of the Word.

3. AT length they began to engage themselves by Vow, into such peculiar Orders and Rules of a pretended Religious Life as were by some of their Leaders presented unto them, and this ruin­ed the whole.

HOWEVER, the Original Design was good, namely, such a Renuntiation of the World as might keep it and all the things of it from being an hindrance unto us, in an humble Walk before God, or any thing that belongs thereunto: We are to be crucified unto the World, and the World un­to us, by the Cross of Christ, we are to be so in a peculiar manner, if we are under the Conduct of Faith, in a way of Humiliation and Repen­tance: And the things ensuing are required here­unto.

1. THE Mortification of our Affections unto the desirable things of this Life; they are natu­rally keen and sharp, set upon them, and do tena­ciously adhere vnto them: Especially they are so when things have an Inlet into them by nearness of Relation, as Husbands, Wives, Children, and the like. Persons are apt to think they can never love them enough, never do enough for them; and it is granted, they are to be preferred above all other earthly things; but where they fill and pos­sess the Heart, where they weaken and obtund the Affections unto things Spiritual, Heavenly, [Page 77] and Eternal, unless we are mortified unto them, the Heart will never be in a good Frame, nor is capable of that degree in the Grace of Repen­tance which we seek. It is so with the most as un­to all other useful things in this World, as Wealth, Estates, and Peace: Whilst they are conversant about them, as they suppose in a lawful manner, they think they can never over-value them, nor cleave too close unto them.

BUT here we must begin, if we intend to take any one Step into this holy Retirement. The Edge of our Affections and Desires must be ta­ken off from these things: And hereunto three things are necessary.

1. A constant, clear View and Judgment of their Uncertainty, Emptiness, and Disability to give any Rest or Satisfaction. Uncertain Riches, uncertain Enjoyments, perishing Things, passing away, yea, Snares, Burthens, Hindrances, the Scripture represents them to be, and so they are. If the Mind were continually charged home with this consideration of them, it would daily abate its Delight and Satisfaction in them.

2. A constant Endeavour for Conformity unto Christ crucified, it is the Cross of Christ where­by we are crucified unto the World and all things in it. When the Mind is much taken up with Thoughts of Christ as dying, how and for what he dyed, if it hath any Spark of saving Faith in it, it will turn away the Eyes from looking on the desirable things of this World, with any de­lightful friendly Aspect. Things will appear unto it as dead and discoloured.

3. THE fixing of them steadily on things spi­ritual and eternal, whereof I have discoursed at [Page 78] large elsewhere: The whole of this Advice is giv­en us by the Apostle, Col. 3. 1, 2, 3, 4, 5.

HEREIN Faith begins its Work, this is the first Lesson it takes out of the Gospel; namely, that of Self-denial, whereof this Mortification is a principal part. Herein it labours to cast off eve­ry Burthen, and the Sin that doth so easily beset us. Unless some good Degree be attained here, all further Attempts in this great Duty will be fruitless. Do you then, any of you, judge your selves under any of those Qualifications before mentioned, which render this Duty and Work of Faith necessary unto you? sit down here at the Threshold, and reckon with your selves, that un­less you can take your Hearts more off from the World, unless your Affections and Desires be mor­tified and crucified, and dead in you, in a sensible degree and measure, unless you endeavour eve­ry day to promote the same frame in your Minds, you will live and dye Strangers to this Duty.

2. THIS Mortification of our Affections towards these things, our Love, Desire, and Delight. will produce a Moderation of Passions about them, as Fear, Anger, Sorrow, and the like; such will Men be stirred up unto, in those Changes, Losses, Crosses, which these things are subject unto. They are apt to be tender and soft in those things; they take every thing to Heart, every Affliction and Disappointment is aggravated, as if none al­most had such things befall them as themselves: Every thing puts them into a Commotion: Hence are they often surprized with Anger about Trifles, influenced by Fear in all Changes, with other turbu­lent Passions; hence are Men morose, peevish, froward, apt to be displeased, and take offence on [Page 79] all Occasions; the subduing of this Frame, the cast­ing out of these Dispositions and perverse Inclina­tions, is part of the Work of Faith. When the Mind is weaned from the World and the things of it, it will be sedate, quiet, composed, not ea­sily moved with the Occurences and Occasions of Life: It is dead unto them, and in a great mea­sure inconcerned in them; this is that Mode­ration of Mind wherein the Apostle would have us excel, Phil. 4. 5. For he would have it so emi­nent as that it might appear unto all Men, that is, who are concerned in us, as Relations, Fa­milies, and other Societies; this is that which prin­cipally renders us useful and exemplary in this World; and for the want whereof many Profes­sors fill themselves and others with Disquietments, and give Offence unto the World it self. This is required of all Believers, but they will be emi­nent in it in whom Faith works this Weanedness from the World, in order unto a peculiar Exer­cise of Repentance.

3. THERE is required hereunto an Unsollici­tousness about present Affairs and future Events: There is nothing given us in more strict Charge in the Scripture, than that we should be careful in nothing, sollicitous about nothing, take no thought for to morrow, but to commit all things unto the sovereign Disposal of our God and Fa­ther, who hath taken all these things into his own Care. But so it is come to pass, through the Va­nity of the minds of Men, that what should be nothing unto them is almost their all. Care about things present, and Sollicitousness about things to come, in private and publick Concerns, take up most of their Thoughts and Contrivan­ces: [Page 80] But this also will Faith subdue on this Oc­casion, where it tends unto the Promotion of Re­pentance, by weanedness from the World. It will bring the Soul into a constant, steady, uni­versal Resignation of it self unto the Pleasure of God, and Satisfaction in his Will. Hereon it will use the World as if it used it not, with an absolute Inconcernment in it, as unto what shall fall out. This is that which our Saviour presseth so at large, and with so many divine Reasonings, Mat. 6. 25, to the 34.

4. A constant Preferrence of the Duties of Re­ligion before and above the Duties and Occasi­ons of Life: These things will continually in­terfere, if a diligent Watch be not kept over them, and they will contend for preferrence; and their Success is acording to the Interest and Estimation which the things themselves have in our Minds: If the Interest of the World be there prevalent, the Occasions of it will be preferred before Religious Duties; and they shall for the most part be put off unto such Seasons wherein we have nothing else to do, and it may be sit for little else. But where the Interest of spiritual Things prevails, it will be o­therwise, according to the Rule given us by our Blessed Saviour; Seek first the Kingdom of God and the Righteousness thereof, &c. Mat. 6. 33.

I confess this Rule is not absolute, as unto all Seasons and Occasions, there may be a Time wherein the Observation of the Sabbath must give place to the pulling an Ox or an Ass out of a Pit; and on all such Occasions the Rule is, that Mercy is to be preferred before Sacrifice. But in the ordinary Course of our Walking before God, Faith will take Care that a due Attendance [Page 81] unto all Duties of Religion be preferred to all the Occasions of this Life; they shall not be shuffled off on trifling Pretences, nor cast into such un­seasonable seasons as otherwise they will be. There also belongs unto that Weanedness from this World which is necessary unto an Eminency in degrees of Humiliation and Repentance, Watching unto Prayer.

5. WILLINGNESS and Readiness to part with all for Christ and the Gospel, this is the ani­mating Principle of the great Duty of taking up the Cross, and Self-denial therein: Without some measure of it in Sincerity, we cannot be Christ's Disciples: But in the present Case there is an Eminent Degree, which Christ calls the hating of all things in comparison of him, that is required; such a Readiness as rejects with Contempt all arguing against it, such as renders the World no Burthen unto it in any part of our Race; such as establisheth a determinate Resolution in the Mind, that as God calls, the World and all the Concernments of it should be forsaken for Christ and the Gospel. Our Countenances and Discourses on Difficulties do not argue that this Resolution is prevalent in us, but so it is re­quired in that work of Faith which we are in the Consideration of.

2. A second thing that belongs hereunto, is a peculiar Remembrance of Sin, and Converse a­bout it in our Minds, with Self-displicency and Abhorrency. God hath promised in his Cove­nant, that he will remember our Sins no more; that is, to punish them; but it doth not thence follow that we should no more remember them, to be humbled for them. Repentance respects [Page 82] Sin always; wherever therefore that is, there will be a continual calling Sin to remembrance; saith the Psalmist, My Sin is ever before me.

THERE is a threefold Calling our past Sins unto remembrance:

1. WITH Delight and Contentment; thus is it with proffligate Sinners, whose Bodies are grown unserviceable unto their youthful Lusts; they call over their former Sins, roll them over in their Minds, express their Delight in them by their Words, and have no greater Trouble but that for the want of Strength or Opportunity they cannot still live in the Practise of them; this is to be old in Wickedness, and to have their Bones filled with the Sins of their Youth: So do many in this Age, delight in filthy Communica­tion, unclean Society, and all Incentives of Lust: A fearful Sign of being given over unto a Repro­bate Mind, an Heart that cannot repent.

2. THERE is a remembrance of Sin unto Dis­quietment, Terror and Despair: Where Mens Con­sciences are not seared with an hot Iron, Sin will visit their Minds ever and anon with a trouble­some remembrance of it self, with its Aggravating Circumstances. For the most part Men hide them­selves from this Visitor, they are not at home, not at leisure to converse with it, but shift it off like insol­vent Debtors, from day to day, with a few transient Thoughts and Words. But sometimes it will not be so put off, it will come with an Arrest, or a War­rant from the Law of God, that shall make them stand and give an Account of themselves: Hereon they are filled with Disquietments, and some with Horror and Despair, which they seek to pacify and divert themselves from, by farther emerging them­selves [Page 83] in the Pursuit of their Lusts, the Case of Cain, Gen. 4. 13, 16, 17.

3. THERE is a calling former Sins to remem­brance, as a Furtherance of Repentance, and so they are a threefold Glass unto the Soul, where­in it hath a trebble Object.

1. IT sees in them the depravation of its Nature, the evil Quality of that Root which hath brought forth such Fruit: And they see in it their own Folly, how they were cheated by Sin and Sathan; they see the Unthankfulness and Unkindness to­wards God wherewith they were accompanied: This fills them with holy Shame, Rom. 6. 21. This is useful and necessary unto Repentance. Perhaps if Men did more call over their former Sins and Miscarriages than they do, they would walk more humbly and warily than they do for the most part. So David in his Age prays for a renewed Sense of the Pardon of the sins in his Youth, Psal. 25. 7.

2. THE Soul sees in them a representation of the Grace, Patience, and pardoning Mercy of God: Thus and thus was it with me, God might just­ly have cast me off for ever; he might have cut me off in the midst of these sins, so as that I should have had no leisure to have cried for Mercy; and perhaps some of them were Sins long continued in. O the infinite Patience of God that spared me! the infinite Grace and Mercy of God that for­gave unto me these provoking Iniquities! This Frame is expressed Psal. 103. 3, 4.

3. THE Soul sees herein the efficacy of the Media­tion and Blood of Christ, 1 Joh. 2. 2. Whence is it that I have deliverance from the Guilt of these sins? that way was made for the advancing of Grace in [Page 84] the Pardon of them? Whence is it that my Soul and Conscience are purged from the stain and filth of them? Here the whole Glory of the Love and Grace of Christ in his Mediation, with the Worth of the Attonement that he made, and the Ransom that he paid, with the Efficacy of his Blood to purge us from all our sins, is repre­sented unto the Mind of the Believer: So out of the Eater comes forth Meat, and hereby a Reconciliation is made between the deepest Hu­miliation, and a refreshing Sense of the Love of God, and Peace with him.

THIS therefore a Soul which is engaged into the Paths of Repentance will constantly apply it self unto: And it is Faith alone whereunto we are beholding for the Views of these things in sin; in no other Light will they be seen there­in: Their Aspect in any other is horrid and ter­rifying, suited only to sill the Soul with Dread and Horror, and Thoughts of Flying from God: But this View of them is suited to stir up all Graces unto an holy Exercise.

3. HEREON Godly Sorrow will ensue; this indeed is the very Life and Soul of Repentance, so the Apostle declares it, 2 Cor. 7. 9, 10, 11. And it comprizeth all that is spoken in the Scripture about a broken Heart and a contrite Spirit, which expresseth it self by Sighs, Tears, Mourning, yea, watering our Beds with Tears, and the like. David giveth so great an Instance in himself hereof, and that so frequently repeated, as that we need no other Exemplification of it. I shall not at large insist upon it, but only shew (1.) What it doth respect: And (2.) Wherein it doth consist, (3.) How Faith works it in the Soul. (1.) What [Page 85] it doth respect: And it hath a twofold Object:

1. SUCH past sins as by reason of their own Nature or their Aggravations, have left the great­est Impressions on Conscience: It respects indeed in general all past and known Sins that can be called to remembrance, but usually in the course of Mens Lives there have been some sins whose Wounds on various Accounts have been most deep and sensible, these are the especial Objects of this Godly Sorrow; so was it with David in the whole Course of his Life, after his great fall, he still bewailed his Miscarriage therein: The like respect he had unto the other sins of his Youth; and none have been so preserved, but they may fix on some such Provocation as may be a just Cause of this Sorrow all their days.

2. IT respects the daily Incursions of Infirmities in Failings, Negligences in our Frames or Actions, such as the best are subject to; these are a matter of con­tinual Sorrow and Mourning to a gracious Soul that is engaged in this Duty and way of Repentance.

(2.) WHEREIN it doth consist; and the things following do concur therein:

1. SELF-JUDGING; this is the Ground and Spring of all Godly Sorrow, and thereon of Re­pentance, turning away the Displeasure of God, 1 Cor. 11. 31. This the Soul doth continually with reference unto the Sins mentioned; it pass­eth Sentence on it self every day: This cannot be done without Grief and Sorrow; for although the Soul finds it a necessary Duty, and is thereon well pleased with it, and yet all such Self-reflecti­on; are like Afflictions, not joyous but grievous.

2. THE immediate Effect hereof is constant Humiliation: He that so judgeth himself, knows [Page 86] what frame of Mind and Spirit becomes him thereon: This takes away the Ground from all Pride, Elation of Mind, Self-pleasing; where this Self-judging is constant they can have no place: This is that Frame of Mind which God approves so highly, and hath made such Promises unto; the Humble are every where proposed as the espe­cial Object of his own Care, his Respect is to them that are of a broken Heart, and of a con­trite Spirit: And this will grow on no other Root. No man by his utmost Diligence on any Argument or Consideration shall be able to bring himself into that humble frame wherein God is delighted, unless he lay the Foundation of it in continual Self-judging, on the Account of former and present sins. Men may put on a Fashion, Frame, and Garb of Humility; but really hum­ble they are not; where this is wanting, Pride is in the Throne, in the Heart, though Humility be in the Countenance and Deportment: And herein doth this godly Sorrow much consist.

3. THERE is in it a real Trouble and Dis­quietment of Mind, for Sorrow is an Afflictive Passion; it is contrary to that Compose which the Mind would constantly be at. Howbeit this Trouble is not such as is opposed unto spiritual Peace and Refreshment, for it is an Effect of Faith, and Faith will produce nothing that is really in­consistent with Peace with God, or that shall im­peach it; but it is opposite unto other Comforts. It is a Trouble that all earthly things cannot take off and remove. This Trouble of his mind in his Sorrow for Sin, David on all Occasions ex­presseth unto God; and sometimes it riseth to a great and dreadful Height, as it is expressed Psal. [Page 87] 88. throughout. Hereby the Soul is sometimes overwhelmed, yet so as to relieve it self by pour­ing out its Complaint before the Lord, Psal. 102. 1.

4. THIS inward Frame of Trouble, Mourning, and Contriteness, will express it self on all just Occasions, by the outward Signs of Sighs, Tears, and mournful Complaints, Psal. 31. 10. So Da­vid continually mentions his Tears on the like Account, and Peter on the review of his Sin wept bitterly; as Mary washed the Feet of Christ with her Tears, as we should all do, a Soul filled with Sorrow will run over and express its inward Frame by these outward signs. I speak not of those Self-whole jolly Professors which these days abound with, but such as Faith engageth in this Duty will on all Occasions abound in these things. I fear there is amongst us too great a Pretence, that Mens natural Tempers and Consti­tutions are incompliant with these things: Where God makes the Heart, soft and godly Sorrow doth not only sometimes visit it, but dwell in it, it will not be wholly wanting in these Expressi­ons of it; and what it comes short of one way, it may make up in another; whatever the Case be as to Tears, it is certain that to multiply Sighs and Groans for sin, is contrary to no Mans Con­stitution, but only to sin ingrafted in his Con­stitution.

5. THIS Godly Sorrow will constantly incite the Mind unto all Duties, Acts and Fruits of Repentance whatever; it is never barren nor heartless, but being both a Grace and a Duty, it will stir up the Soul unto the Exercise of all Graces, and the Performance of all Duties that are of the [Page 88] same kind: This the Apostle declares fully, 2 Cor. 7. 11.

THIS therefore is another thing which belongs unto that state of Repentance which Faith will bring the Soul unto, and whereby it will evidence it self on the Occasions before-mentioned: And indeed if this Sorrow be constant and opperative, there is no clearer Evidence in us of saving Faith. They are blessed who thus mourn: I had almost said, it is worth 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 no pregnant Evidence of its good Estate.

4. ANOTHER thing that belongs to this state, is outward Observances becoming it; such are Ab­stinence unto the due Mortification of the Flesh; not in such things or ways as are hurtful un­to Nature, and really obstructive of greater Du­ties: There have been great Mistakes in this matter, most men have fallen into Extreams a­bout it, as is usual with the most in like Cases; they did retain in the Papacy, from the Begin­ning of the Apostacy of the Church, from the Rule of the Scripture, an Opinion of the Neces­sity of Mortification unto a Penitent State; but they mistook the Nature of it, and placed it for the most part in that which the Apostle calls the Doctrine of Devils, when he foretold Believ­ers of that Hypocritical Apostacy, 1 Tim. 4. 1, 2, 3. Forbiding to marry, engaging one sort of men by Vows against the use of that Ordinance of God for all men, and enjoyning Abstinence from Meats in various Laws and Rules, under pretence of great Austerity, was the Substance of their Mortification: Hereunto they added Ha­bits, [Page 89] Fasting, Disciplines, Rough Garments, and the like, pretended self-macerations innumerable. But the Vanity of this Hypocrisie hath been long since detected, but therewithall most men are fallen into the other Extream: Men do generally judge that they are at their full Liberty in and for the Use of the things esteemed Refreshments of Nature; yea, they judge themselves not to be obliged unto any Retrenchment, in Garments, Diet, with the free use of all things in themselves lawful, when they are under the greatest neces­sity of Godly Sorrow, and express Repentance. But there is here a no less pernicious Mistake than in the former Excess, and it is that which our Lord Jesus Christ gives us in Charge to watch against, Luk. 22. 34, 35, 36.

THIS therefore, I say, is required unto the state we enquire after; those things which restrain the Satisfaction of the Appetite, with an Aversation of the joyous Enticements of the World, walk­ing heavily and mournfully, expressing an humble and afflicted frame of Spirit, are necessary in such a Season. The Mourners in Zion are not to be ashamed of their Lot and State, but to prosess it in all suitable outward demonstration of it; not in fantastical Habits and Gestures, like sundry Or­ders of the Monks; not in affected Forms of Speech and uncouth Deportments, like some among our selves; but in such ways as naturally express the inward Frame of Mind enquired after.

5. THERE is required hereunto a firm watch over Solitudes and Retirements of the Night and Day, with a continual readiness to conflict Temp­tations in their first Appearance, that the Soul be not surprized by them; the great design in [Page 90] the Exercise of this Grace, is to keep and pre­serve the Soul constantly in an humble and con­trite frame, if that be lost at any time, the whole design is for that Season disappointed: Where­fore Faith engageth the mind to watch against two things; (1.) The times wherein we may lose this Frame. (2.) The means whereby. And,

(1.) FOR the times; there are none to be so di­ligently watched over as our Sollitudes and Re­tirements by night or by day: What we are in them, that we are indeed, and no more; they are either the best or the worst of our times, where­in the Principle that is predominant in us will shew and act it self; hence some are said to devise Evil on their Beds, and when the Morning is light they pra­ctise it, Mich. 2. 1. Their Sollitude in the Night serves them to think on, contrive, and delight in all that Iniquity which they intend by day to practise, according to their Power. And on the other side, the Work of a gracious Soul in such Seasons is to be seeking after Christ, Cant. 3. 1. To be me­ditating of God, as the Psalmist often expresseth it. This therefore the humble Soul is diligent­ly watchful in, that at such Seasons vain Imagi­nations which are apt to obtrude themselves on the mind, do not carry it away, and cause it to lose its Frame, though but for a Season; yea, these are the times which it principally lays hold on for its improvement: Then doth it call over all those Considerations of Sin and Grace which are meet to affect it and abase it.

(2.) FOR the means of the Loss of an hum­ble frame, they are Temptations; these labour to possess the mind either by sudden surprizals, or continued Solicitations. A Soul engaged by [Page 91] Faith in this Duty is aware always of their Deceit and Violence; it knows that if they enter into it, and do entangle it, though but for a season, they will quite cast out or deface that humble, contrite, broken frame, which it is its duty to preserve: And there is none who hath the least grain of spiritual Wisdom, but may understand of what sort these Temptations are which he is obnoxious unto; here then Faith sets the Soul on its Watch and Guard continually, and makes it ready to combate every Temptation on its first Appearance, for then it is weakest and most easily to be subdued; it will suffer them to get neither time, nor ground, nor strength: So it preserves an humble Frame, delivers it fre­quently from the Jaws of this Devourer.

6. ALTHOUGH the Soul finds Satisfaction in this Condition, though it be never sinfully weary of it, nor impatient under it; yea, though it la­bour to grow and thrive in the Spirit and Power of it, yet it is constantly accompanied with deep Sighs and Groanings for its deliverance: And these groanings respect both what it would be delivered from, and what it would attain unto; between which there is an Interposition of some sighs and groans of Nature, for a continuance in its present state.

1. THAT which this Groaning respects Delive­rance from, is the remaining Power of sin; this is that which gives the Soul its Distress and Disquiet­ment: Occasionally indeed its Humility, Mourning, and Self-Abasement are encreased by it, but this is thro' the Efficacy of the Grace of Christ Jesus: In its own Nature it tends to hurt and ruine; this the Apostle emphatically expresseth in his own Person, as bearing the place and state of other Believers, Ro. 7. 24.

AND this constant groaning for deliverance from [Page 92] the power of sin, excites the Soul to pursue it unto its destruction: No Effect of Faith, such as this is, is heartless or fruitless, it will be opperative towards what it aims at; and that in this case is the not being of sin; this the Soul groans after, and therefore con­tends for; this is the Work of Faith, and Faith without Works is dead; wherefore it will continually pursue sin unto all its Retirements and Reserves. As it can have no rest from it, so it will give neither Rest nor Peace unto it; yea, a constant design after the not being of sin, is a blessed Evidence of a saving Faith.

2. THAT which it looks after, is the full Enjoy­ment of Glory, Rom. 8. 23. This indeed is the Grace and Duty of all Believers, of all who have received the first Fruits of the Spirit; they all in their measure groan, that their very Bodies may he delivered from being the subject and seat of sin, that they may be redeemed out of that Bon­dage: It is a Bondage to the very Body of a Belie­ver to be instrumental unto sin: This we long for its perfect deliverance from, which shall compleat the Grace of Adoption in the whole person: But it is most eminent in those who excel in a state of Hu­miliation and Repentance; they, if any, groan ear­nestly; this they sigh, breath, and pant after conti­nuually; and their Views of the Glory that shall be revealed, gives them refreshment in their deepest Sorrows; they wait for the Lord herein more than they that wait for the morning. Do not blame a tru­ly penitent Soul, if he longs to be dissolved: The Greatness and Excellency of the Change which he shall have thereby, is his present Life and Relief.

3. BUT there is a Weight on this Desire, by the Interposition of Nature, for the Continuation of its present Being, which is inseparable from it: [Page 93] But Faith makes a Reconciliation of these repug­nant Inclinations, keeping the Soul from Weari­ness and Impatience; and this it doth by redu­cing the mind unto its proper Rock: It lets it know that it ought not absolutely to be under the Conduct of either of these Desires. First, it keeps them from Excess, by teaching the Soul to regulate them both by the Word of God; this it makes the Rule of such Desires and Inclinations, which whilst they are regulated by, we shall not of­fend in them: And it mixeth a Grace with them both that makes them useful, namely, constant Submis­sion to the Will of God; this Grace would have, and this Nature would have; but saith the Soul, the Will and Sovereign Pleasure of God is my Rule: Not my Will, holy Father, but they Will be done: We have the Example of Christ himself in this matter.

7. THE last thing I shall mention, as that which compleats the state described, is abounding in Con­templations of things heavenly, invisible and eter­nal: None have more holy and humble thoughts than truly penitent Souls, none more high and heavenly Contemplations; you would take them to be all sighs, all mourning, all dejection of Spi­rit; but none are more above, none more near the high and lofty one: As he dwells with them, Isa. 57. 15. so they dwell with him in a peculiar man­ner, by these Heavenly Contemplations. Those who have lowest thoughts of themselves, and are most filled with Self-abasement, have the clearest Views of Divine Glory. The Bottom of a Pit or Well gives the best Prospect of the Heavenly Lu­minaries: And the Soul in its deepest Humiliations, hath for the most part the clearest Views of things within the Vail.