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 ofiice 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 show to him of doing that which indeed we endeavour not to do ! There can be no greater contempt of Christ in his ofiice, nor greater undervaluation of his love. But a due consideration hereof, — namely, of the concernment of Christ in all our duties, with respect unto the ofiice 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 m the heart, it will act itself unto a blessed expe- rience.
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 Avill 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,
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— that they cannot express themselves with earnestness and fervency; and so know not whether there he any faith in exercise in their prayers or no. I answer, There is nothing at all herein ; for grace may be very high where gifts are very low, and that frequently.
And it may be others will complain of the meanness of their gifts on whom they attend in prayer, which is such as they cannot accom- pany them in the exei^cise 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 gi'ace in their own hearts be exercised by it, so it may 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.
IV.
The fourth evidence of the faith of God's elect.
I COME, in the next place, to instance in a peculiar way whereby true faith will evidence itself, — 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 itself unto this end. 3. What are the duties required unto such a state.
1. By this state of repentance I do not understand merely the grace and duty of evangelical repentance; for this is absolutely inse- parable from true faith, and no less necessary unto salvation than itself 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, 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 degTee of gospel repentance, in the habit or root, and in all the fruits and effects of it. There are various degi'ees in the power
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and exercise of gospel gi^aces, 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 circum- stances, so as we may glorify God in them, and advantage our own souls. So the apostle James directs us, chap. v. 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 requii^ed hereunto shall be afterward declared.