This every believer may ordinarily find in himself; for although this disposition may be variously weakened, opposed, interrupted by indwelling sin, and the power of temptation; though it may be im- paired by a neglect of the stirring up and exercise of the principle of 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 dis- plicency with itself, when it is not observed, followed, improved. No believer shall ever have peace in his own mind, who hath not some experience of a universal disposition unto all holiness and god- liness in his mind and soul : herein consists that love of the laAv, of which it is said those in whom it is have " great peace, and nothing shall offend them," Ps. cxix. 165; it is that wherein their souls find much complacency.
4thly. It may be considered with respect unto all 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. vi. 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 Thess. iv. 8 ; that " holiness, without Avhich no man shall see the Lord," Heb. xii. 14; "that good, and acceptable, and perfect will of God" which we are to approve, Rom. xii. 2.
[2.] Our next inquiry 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 delight- ful 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
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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, Kom. viii. 7, " The carnal mind is enmity against God: for it is not subject to 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 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 itself, 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. iv. 18. This life of God is that holiness and obedi- ence 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 itself, unto the comfort and supportment of them in luhom it is, by a constant, universal appro- bation of the whole ivill of God, concerning our holiness and obe- dience, both in general and in every particidar 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 tempta- tions, fall under apprehensions that one shall be eternally ruined for want of a due compliance with it ; this makes it displeased with itself, but not with the obedience required. Rom. vii. 10, 12, " The commandment, which was ordained to life, I found to be unto death ; but the law is holy, and the commandment holy, and just, and good." " However it be with me, whatever becomes of me, though I die and 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 burdened by the tergiversation of the flesh unto duties that are cross unto its inclinations and interests; some- times 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 ftiith to dislike, to think hard of, any of those ways and duties whence these difficulties arise. And, —
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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 hypocrisy. Such ima- ginations may befall the minds of men, that if they might be excused, in this or that instance, unto duties that are dangerous and trouble- some (like profession in the times of persecution), or might be in- dulged 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 corrup- tion, or dislike of some duties in their circumstances: they Avould give unto themselves the measure of their obedience. And according as men's practice is, so do they desire that things indeed should be, • — that that practice should please God which pleaseth them. This faith abhors; 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 imagina- tion should arise in it, that by some change and abatement in some instances it might be saved, which now is uncertain Vv^hether 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.