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I.

How does saving faith approve of this way; on what accounts, and unto what ends?

First, It approves of it, as that which every way becomes God to find out, to grant, and propose: so speaks the apostle, Heb. ii. 10, “It became him, in bringing many sons unto 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, judges, and determines concerning this way, — namely, that it is every way worthy of God, and answers all the holy properties of his nature. This is called “The light of the knowledge of the glory of God in the face of Jesus Christ,” 2 Cor. iv. 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 acquiescence in it, is that unbelief which ruins the souls of men. The reason why men do not embrace the way of salvation tendered 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, does not shine unto them, 2 Cor. iv. 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 412in the gospel, is such as becomes God and all his divine excellencies to find out, appoint, and propose unto us. And herein does it properly give glory to God, which is its peculiar work and excellency, Rom. iv. 20; herein it rests and refreshes itself.

In particular, faith herein rejoices in the manifestation of the infinite wisdom of God. A view of the wisdom of God acting itself 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 glorify 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 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 glorify his wisdom in this work. Christ crucified is the “power of God, and the wisdom of God,” 1 Cor. i. 24; and “all the treasures of wisdom and knowledge are hid in him,” Col. ii. 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,” Eph. iii. 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 does 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 itself bespeaks this way and work divine. Herein the glory of God shines in the face of Jesus Christ. 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 amiable. “God is love;” there is none God but he. Grace and mercy are among the principal titles which he everywhere 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 everywhere 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 rejoices in, 1 Pet. i. 8. In adherence unto, and approbation of, this way of salvation, as expressive 413of these perfections of the divine nature, does faith act itself continually.

Where unbelief prevails, the mind has 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. iv. 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 centre of this way, “no beauty for which he should be desired,” Isa. liii. 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 see a suitableness in this way of salvation unto the 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 has with them; yea, against the perplexing power and charge of sin thence arising. From this stronghold it will not be driven; whilst the soul can exercise faith herein, — namely, in steadily choosing, embracing, and approving of God’s 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 itself 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 persuasion of the excellency of this way, by a sight of the glory of the wisdom, power, grace, 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 its departure out of this world. It is a great thing, to apprehend in a due manner that a poor soul that has been guilty of many sins, leaving the body, it may be, under great pain, distress, and anguish, it may be by outward violence, should 414be 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 operation, 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 itself, 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 has 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 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, [and] 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 God’s 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? Does 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 415in 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 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, does accept, embrace, and approve of the way of God’s saving sinners by Jesus Christ, — namely, because it is such as does become him, and every way answer unto all the holy properties of his nature, which are manifested and glorified therein. And where faith does approve of it on this ground and reason, it does evidence itself to be truly evangelical, unto the supportment and comfort of them in whom it is.

Secondly, It does so approve of this way as that which it finds suited unto the whole design and all the desires of an enlightened 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 enlightened with the knowledge of the truth, and made sensible of its own condition by spiritual conviction, has two predominant desires and aims, whereby it is wholly regulated, — the one is, that God may be gloried; and the other, that itself may be eternally saved. Nor can it forego either of these desires, nor are they separable in any enlightened soul. It can never cease in either of these desires, and that to the highest degree. The whole world cannot dispossess an enlightened mind of either of them. Profligate sinners have no concernment in the former; no, nor yet those who are under legal convictions, if they have wherewithal 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 external misery. This they would have, whether God be [glorified] or no; of what is salvation truly they have no desire.

But the first beam of spiritual light and grace instates 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, 416therefore, is immovably fixed in the mind and soul of every enlightened 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 heightened and confirmed in him.

Here, then, lies the inquiry, — 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 them. The glory of God, in his justice and holiness, requires that sinners should die 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 he give the pre-eminence? Shall he cast off all hopes and desires of his own salvation, and be content to perish forever? This he cannot do; God does not require it of him, — he has 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 more in an enlightened 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 itself unto the faith of every believer. It not only brings these desires into a perfect consistency and harmony, but makes them to increase and promote one another. The desire of God’s glory increases the desire of our own salvation; and the desire of our own salvation enlarges and inflames 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. iii. 24–26; for this way is that which God has found out, in infinite wisdom, to glorify himself in the salvation of sinners. There is not any thing wherein the glory of God does 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 threatenings, 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 417sinned, and calls in the witness of conscience to testify 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 has 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 itself in all its distresses. “Whatever,” says the soul, “be my state and condition, whatever be my fears and perplexities, whatever oppositions I meet withal, 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 [such] a consistency unto both its governing desires, that it shall not need forego either of them, — so as to be contented to be damned that God may be glorified, as some have spoken, 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 [the] mind that the glory of God and a man’s 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 does 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 arises 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 abhorrence 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 faith’s maintaining in the mind and heart a due persuasion of the consistency and harmony that is between the glory of God and its own salvation. Whilst this persuasion 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 and evidence of saving faith. See Ps. cxxx. 3, 4. Yea, —

2. It will preserve the soul from heartless despondencies. Many in their temptations, darknesses, fears, surprisals by sin, although 418they fall [not] into ruining desperation, yet they fall under such desponding fears and various discouragements, as 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 God’s 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 filled with self-condemnation, but if it has 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. vii. 18–20; Ps. lxxxv. 8; 1 Tim. i. 15.

4. A steady continuance in the approbation of God’s 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 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 places 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 evidences 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 mere assent unto the truth of the revelation or 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. iv. 6; the increase whereof in all believers the apostle does earnestly pray 419for, Eph. i. 15–20. So we discern spiritual things in a spiritual manner; and hence arises “the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ,” Col. ii. 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 the fellowship of his sufferings,” Phil. iii. 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 has prepared, fitted, 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 does 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 excellencies of the gospel, unless he find them suited unto his condition. And this is the hardest task and work that faith has 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 in its progress be over: but faith is a satisfactory persuasion that the way of God proposed in the gospel is fitted, suited, and able to save the soul in particular that does 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. i. 15, “This is a faithful saying, and worthy of all acceptation,” or approbation, “that Christ Jesus came into the world to save sinners, of whom I am chief.” His faith does not abide here, nor confine itself 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.”

420And 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 [our] nature, of our apostasy from God therein, the loss of his image, and the direful effects that ensue thereon. [2.] That he has 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 has 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 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 thing 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 satisfy itself 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 or sovereign cause of the whole way, with the ample declaration and confirmation made of them in the gospel. [2.] Of the unspeakably 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 itself in particular, to be attained in that way.

(3.) The last act of faith, in the order of nature, is the soul’s acquiescence in, and trust unto, this way of salvation for itself and its own eternal condition, with a renunciation of all other ways and means for that end. And because Jesus Christ, in his person, mediation, and righteousness, is the life and centre of this way, as he in whom alone God will glorify his wisdom, love, grace, and mercy, — as he who has purchased, procured, and wrought all this salvation for 421us, — whose righteousness is imputed unto us for our justification, and who in the discharge of his office does 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 administered by him unto these ends. For this we come unto him, we receive him, we believe 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 does close with, embrace, and approve of God’s way of saving sinners; whereby it will evidence itself, 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 instrument of the eternal exaltation of his glory in these holy properties of his nature. Let no man imagine that God has 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 tittle 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 rejoices 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 does 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 has 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 does 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, 422to 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.

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