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 forego any part of his glory that he might be saved. Yea, this is that, on the account whereof he principally rejoiceth 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 another, 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. iii. 24-26. viii. 2—4. x. 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. viii. 32-34.

And this is the first way, whereby the faith of God's elect doth evidence itself in the minds and consciences of them that do believe, in the midst of all their contests with sin, their trials and temptations, to their relief and comfort, namely, the closing with, and approbation of, God's way of saving sinners by Jesus Christ, on the grounds and reasons which have been declared.

The second evidence of the faith of God's elect.

THE second way whereby true faith doth evidence itself in the souls and consciences of believers, unto their supportment and comfort under all their conflicts with sin, in all their trials and temptations, is by a constant approbation of the revelation of the will of God in the Scripture, concerning our holiness, and the obedience unto himself which he requireth of us. This faith will never forego, whatever trials it may undergo, whatever darkness the mind may fall

into; this it will abide by in all extremities. And that it may appear to be a peculiar effect or work of saving faith, some things are to be premised and considered.

1. There is in all men by nature a light, enabling them to judge of the difference that is between what is morally good and what is evil, especially in things of more than ordinary importance. This light is not attained or acquired by us; we are not taught it, we do not learn it; it is born with us, and inseparable from us: it prevents 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 the moral nature of men's actions, is accompanied inseparably with a judgment that they make concerning themselves, as unto what they do of the one kind or other, and that with respect unto the superior judgment of God about the same things; this the apostle expressly ascribes unto the Gentiles, who had not the law, Rom. ii. 14, 15. The Gentiles which have not the law, do by nature the things contained in the law; these, having not the law, are a law unto themselves: which shew the work of the law written in their hearts, their consciences also bearing witness, and their thoughts the meanwhile 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 acquitting or condemning judgment and sentence, according to what men have done.

Wherefore, this approbation of duties in things moral, is common unto all men. The light whereby it is guided may be variously improved, as it was in some of the Gentiles; and it may be stifled in some, until it seem to be quite extinguished, until they become like the beasts that perish. And where the discerning power of this light remains, yet through a continual practice of sin, and obduracy therein, the judging power of it as unto all its efficacy may be lost: so the apostle declares concerning them who are judicially hardened and given up unto sin, Rom. i. 32. These knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them;' they still discern what is

evil and sinful, and know what is the judgment of God 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 God's judgment, so as to delight in what is contrary unto them. These the apostle describes, Eph. iv. 19. Being past feeling' (all sense of convictions) they give themselves over unto lasciviousness, to work all uncleanness with greediness;' such as the world is filled withal at this day.

This is not that approbation of obedience which we inquire after; it is in some measure in the worst of men, nor hath it any likeness unto that duty of faith which we treat of, as will immediately appear.

2. There is a farther knowledge of good and evil by the law, and this is also accompanied with a judgment acquitting or condemning; for the law hath the same judging power and authority over men that their own consciences have; namely, the authority of God himself. The law is to sinners as the tree of knowledge of good and evil, it opens their eyes, to see the nature of what they have done. For by the law is the knowledge of sin;' Rom iii. 20. and so is the knowledge of duty also; for it is the adequate rule of all duty. There is, I say, a knowledge and conviction of duty and sin, communicated unto men by the law, and those far more clear and distinct than what is or can be found in men, from the mere light of nature; for it extends to more instances, that being generally lost where it is alone, as unto many important duties and sins; and it declareth the nature of every sin and duty, far more clearly than natural light of itself can do.

- And this knowledge of good and evil by the law, may be so 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 say, it is always par

tial; 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 merely 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 pharisaism; he was, 'touching the righteousness which is in the law, blameless;' Phil. iii. 6. He allowed not himself in any known sin, nor in the neglect of any known duty, nor could others charge him with any defect therein; he was blameless: but where this is, still this approbation or condemnation is particular; that is, they do respect particular duties and sins, as they do occur; there is not a respect in them unto the whole righteousness and holiness of the law, as we shall see. Wherefore, a man may approve of every duty in its season, as it is offered unto him, or when at any time he thinks of it by an act of his fixed judgment, and so on the contrary, as unto sin, and yet come short of that approbation of holiness and righteousness which we inquire after.

2. It is not accompanied with a love of the things themselves that are good,'as they are so, and a hatred of the contrary; for the persons in whom it is do not, cannot, delight in the law of God in the inward man, as Rom. vii. 22. so as to approve of it, and all that is contained in it, cleaving to them with love and delight. They may have a love for this or that duty, and a hatred of the contrary, but it is on various considerations, suited unto their convictions and circumstances; but it is not on the account of its formal nature, as good or evil. 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 concur 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 unto the image of God; Eph. iv. 24. or the change of our whole souls in all their faculties and powers unto his likeness, whereby we become new creatures, or the workmanship of God, created in Jesus Christ unto good works; 2 Cor. v. 17. Eph. ii. 10. wherein we are originally and formally sanctified throughout in our whole spirit, soul, and body, 1 Thess. v. 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 itself, 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 affections; 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. ii. 20. for 'without him we can do nothing;' John xv. 5. for he is our life;' Col. iii. 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 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;' John iv. 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