Gospel Grounds and Evidences of the Faith of God’s Elect

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 inseparable from true faith, and no less necessary unto salvation than itself. He that does 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 does 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 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 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 required hereunto shall be afterwards declared.

2. As unto the persons in whom this is required, and in whom faith will evidence itself by it, they are of various sorts:—

(1.) Such as have been, by the power of their corruptions and temptations, surprised into great sins. That some true believers may be so, we have precedents both in the Old Testament and in the New; — such, I mean, as uncleanness, drunkenness, gluttony, theft, premeditated lying, oppression in dealing, and failing in profession in the time of persecution; this latter in the primitive church was never thought recoverable but by faith acting itself 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 with overmuch sorrow,” 2 Cor. ii. 7. Where it has been thus with any, true faith will immediately work for a recovery, by a thorough humiliation and repentance, as it did in Peter; and in case that any of them shall lie 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 mere jointing 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 incline 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 does not so, men’s recovery from great sins is 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, has by them been surprised into great actual sins, 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 overcome, and perhaps irrecoverably. Herein, he alone that walks softly, walks safely.

(2.) It is necessary for such as have given scandal and offence by their miscarriages; this will stick very close unto any who has 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. xii. 14. So also Ezek. xxxvi. 20; Rom. ii. 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 Magdalene also. Where it has been thus with any, faith will keep the soul in an humble and contrite frame, watchful against pride, elation of mind, carelessness, and sloth: 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 off 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 defiling of them; for where there are such, they will, in conjunction with temptations, frequently disquiet, wound, and defile the soul. This brings upon it weariness and outcries for deliverance, Rom. vii. 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 shall fill it constantly with godly sorrow, self-abasement, and all duties of repentance. No man can hold out in such a conflict, nor maintain his peace on right grounds, who does not live in the constant exercise of repentance, — indeed, who does not endeavour in some measure to come up unto that state of it which we shall afterwards describe. For men who have unnameable 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 does 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 does the Lord declare how much he values the performance of this duty, — as he testifies, Ezek. ix. 4, they alone shall be under his especial care in a day of public 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 inquire into. Without it we may have transient thoughts of these things, but such as will very 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 has passed through in his life, and the various conditions he has 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 has been in the best of their transient 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. v. 2, 4, 6, 8. They live in a groaning condition, thoroughly 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 withal, in this their distance from Christ. Whereas, 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 inquire after.

Before I proceed to show wherein this state I intend does consist, and what is required thereunto (which is the last thing proposed), I shall premise some rules for the right judging of ourselves with respect unto them. As, —

1. Faith will evidence its truth (which is that we inquire 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 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 furtherance 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 itself from that discontent of mind whereon some withdraw themselves from the occasions of life, rather condemning others than themselves, on mere weariness of the disappointments of the world, which has cast some into crooked paths.

1. 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 swallowed 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 inquire into must be laid in mortification and weanedness from the world.

In ancient times, sundry persons designed a 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 indispensably 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 human society and of our religion do oblige us unto. They took themselves unto a course of life rendering 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 do 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 [under] a great decay of outward strength, are but temptations.

(2.) They engaged themselves into a number of observances nowhere required of them: such were their outward austerities, fastings, choice of meats, times of prayer; whereunto, at length, self-maceration and disciplines were added. In a scrupulous, superstitious observance 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 renunciation of the world as might keep it and all the things of it from being a 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 unto 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, 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 overvalue 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, burdens, 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 died, if it has 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 large elsewhere. The whole of this advice is given us by the apostle, Col. iii. 1–5.

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 burden, and the sin that does so easily beset us. Unless some good degree be attained here, all farther attempts in this great duty will be fruitless. Do you, then, any of you, judge yourselves 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 yourselves 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 die 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 surprised 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 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 occurrences and occasions of life: it is dead unto them, and in a great measure unconcerned in them. This is that “moderation” of mind wherein the apostle would have us excel, Phil. iv. 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 itself. 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 unsolicitousness 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, solicitous about nothing, take no thought for tomorrow, but to commit all things unto the sovereign disposal of our God and Father, who has 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 solicitousness about things to come, in private and public concerns, take up most of their thoughts and contrivances. 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 itself 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 unconcernment in it as unto what shall fall out. This is that which our Saviour presses so at large, and with so many divine reasonings, Matt. vi. 25–34.

(4.) A constant preference 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 preference; and their success is according 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 fit for little else. But where the interest of spiritual things prevail it will be otherwise, according to the rule given us by our blessed Saviour, “Seek first the kingdom of God and the righteousness thereof,” etc., Matt. vi. 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 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 burden unto it in any part of our race, — such as establishes 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 in 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 abhorrence. God has promised in his covenant that he “will remember our sins no more,” — that is, to punish them; but it does not thence follow that we should no more remember them, to be humbled for them. Repentance respects sin always; wherever, therefore, that is, there will be a continual calling sin to remembrance. Says 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 profligate 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 practice 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, a heart that cannot repent.

(2.) There is a remembrance of sin unto disquietment, terror, and despair. Where men’s consciences are not seared with a hot iron, sin will visit their minds ever and anon with a troublesome remembrance of itself, 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 [immersing?] themselves in the pursuit of their lusts. The case of Cain, Gen. iv. 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 has a treble object:—

[1.] It sees in them the depravation of its nature, the evil quality of that root which has brought forth such fruit; and they see in it their own folly, how they were cheated by sin and Satan; they see the unthankfulness and unkindness towards God wherewith they were accompanied. This fills them with holy shame, Rom. vi. 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 of his youth, Ps. xxv. 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, Ps. ciii. 3, 4.

[3.] The soul sees herein the efficacy of the mediation and blood of Christ, 1 John ii. 2. “Whence is it that I have deliverance from the guilt of these sins that way was made for the advancing of grace in 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 atonement 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 thereby 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 itself 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 fill the soul with dread and horror, and thoughts of fleeing from God. But this view of them is suited to stir up all graces unto a 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. vii. 9–11. And it comprises all that is spoken in the Scripture about a broken heart and a contrite spirit, which expresses itself by sighs, tears, mourning, yea, watering our beds with tears, and the like. David gives 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 show, — (1.) What it does respect; and, (2.) Wherein it does consist, — how faith works it in the soul.

(1.) What it does respect; and it has a twofold object:—

[1.] Such past sins as, by reason of their own nature or their aggravations, have left the greatest impression on the conscience. It respects, indeed, in general, all past and known sins that can be called to remembrance; but usually, in the course of men’s 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, negligence 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 does 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. xi. 31. This the soul does continually with reference unto the sins mentioned; it passes sentence on itself 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, yet all such self-reflections are like afflictions, not joyous, but grievous.

[2.] The immediate effect hereof is constant humiliation. He that so judges himself knows 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 has made such promises unto; the humble are everywhere 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 does 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 composure 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 expresses unto God; and sometimes it rises to a great and dreadful height, as it is expressed, Ps. lxxxviii. throughout. Hereby the soul is sometimes overwhelmed; yet so as to relieve itself by pouring out its complaint before the Lord, Ps. cii. 1.

[4.] This inward frame of trouble, mourning, and contriteness, will express itself on all just occasions by the outward signs of sighs, tears, and mournful complaints, Ps. xxxi. 10. So David continually mentions his tears on the like account; and Peter, on the review of his sin, wept bitterly; and 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 engages in this duty will on all occasions abound in these things. I fear there is amongst us too great a pretence that men’s natural tempers and constitutions are incompliant with these things. Where God makes the heart soft, and godly sorrow does 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 man’s 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 same kind. This the apostle declares fully, 2 Cor. vii. 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 itself on the occasions before mentioned; and indeed, if this sorrow be constant and operative, 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 as 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 extremes about it, as is usual with the most in like cases. They did retain in the Papacy, from the beginning of the apostasy 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 apostasy, 1 Tim. iv. 1–3. Forbidding to marry, engaging one sort of men by vows against the use of that ordinance of God for all men, and enjoining abstinence from meats in various laws and rules, under pretence of great austerity, was the substance of their mortification. Hereunto they added habits, fasting disciplines, rough garments, and the like pretended self-macerations innumerable. But the vanity of this hypocrisy has been long since detected. But therewithal most men are fallen into the other extreme. 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, Luke xxi. 34–36.

This, therefore, I say, is required unto the state we inquire 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 profess 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 ourselves; but in such ways as naturally express the inward frame of mind inquired 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 surprised by them. The great design, in 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 engages 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 solitudes 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 show and act itself. Hence some are said “to devise evil on their beds, and when the morning is light they practice it,” Mic. ii. 1. Their solitude in the night serves them to think on, contrive, and delight in, all that iniquity which they intend by day to practice, 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. iii. 1, — to be meditating of God, as the psalmist often expresses 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 does 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 surprisals or continued solicitations. A soul engaged by 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 has 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 combat 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 increased by it; but this is through the efficacy of the grace of Christ Jesus, — in its own nature it tends to hurt and ruin. This the apostle emphatically expresses in his own person, as bearing the place and state of other believers, Rom. vii. 24.

And this constant groaning for deliverance from 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 operative 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. viii. 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 be 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 complete 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, breathe, and pant after continually; and their views of the glory that shall be revealed give 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. But faith makes a reconciliation of these repugnant inclinations, keeping the soul from weariness and impatience. And this it does 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 mixes 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,” says the soul, “the will and sovereign pleasure of God is my rule: ‘Not my will, holy Father, but thy will be done.’ ” We have the example of Christ himself in this matter.

7. The last thing I shall mention, as that which completes 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. lvii. 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 has for the most part the clearest views of things within the vail.