2. Victory and a full conquest over the flesh, and l.u.s.ts thereof, is not promised to any believer, at his first appearing in the fields to fight; nor granted to all in any measure, at their first putting on their armour.
3. Therefore it is thy part to fight on, and wait for that full victory, viz. that sin shall not have dominion over thee, for it shall come in due time.
4. G.o.d hath his own time and seasons wherein he accomplisheth his promises; and we must leave him a lat.i.tude, both as to the time when, and as to the manner how, and as to the degree in which he shall make good his promises; and he is wise in his dispensations.
Therefore, though the promise as yet appeareth not to be accomplished, there is no true cause of trouble of mind, because it shall be afterward fully accomplished; and the wrestling against sin, saith that it is in great measure accomplished already; because where it hath a full dominion, it suppresseth all opposition or contradiction, except some faint resistance, which a natural conscience, for carnal ends, on carnal principles and grounds, may, now or then, make against this or that particular corruption, which occasioneth shame, disgrace, loss, challenges of a carnal conscience, and disquietness that way, when yet it is not hated nor wrestled against as sin, or as a member of the old man, and the body of death. The objector would consider, that having subjected his consent to Christ, he is delivered really from that natural state of bondage under sin as a lawful lord, howbeit the old tyrant, now wanting a t.i.tle, is making new invasions, to trouble the peace and quiet of the soul.
_Fourthly,_ It may be said, but what can then, in the mean time, keep up the heart of a poor soul from sinking?
_Ans._ Several things, if rightly considered, might help to support the soul in this case, as,
1. That they are helped to wrestle against this body of death, in all the members of it, so soon as they discover themselves, were it their right eye and right hand.
2. That these l.u.s.ts gain not ground upon them; or if they do seem to gain ground, yet they attain not to a full dominion, not gaining their consent.
3. That G.o.d is faithful, and therefore the promised victory shall be had in due time, and Satan"s head shall certainly be bruised.
4. That the wrestling soul is about his duty, carrying as a good soldier of Jesus Christ, fighting the battles of the Lord, and waiting on him in faith and hope.
But further, _fifthly,_ some may say, If I were kept from yielding, my wrestling and standing would yield me some comfort; but when l.u.s.t so stirreth, as that it conceiveth and bringeth forth sin, (James i. 15,) what can support or comfort me then?
_Ans._ 1. Corruption cannot stir in us, but therein we sin, for the very first rise, the _motus primo-primi_, as they are called, are sinful, being contrary to the holy law of G.o.d; and the very in-being of that old man is our sin; for it is sinful, and rebellious against G.o.d, yea it is very enmity and rebellion itself. When Satan cometh with a temptation from without, he findeth always much in us to entertain the temptation.
So that the very stirring of corruption, which is occasioned by the temptation from without, is our guilt.
2. It is true it is our duty, to set against the first risings and motions of corruption, when it first enticeth, before it hath conceived or brought forth sin; and it will argue grace in life and in action, to be able to hinder the motions of l.u.s.t so far, that it shall not conceive and bring forth sin. Yet we may not say, that there is no grace in the soul, or no measure of mortification attained, where l.u.s.t sometimes not only enticeth, but conceiveth and bringeth forth sin. The sad experience of many of G.o.d"s worthies, registrated in the word, cleareth this abundantly. We must not say, such an one is fallen, therefore he is dead. Paul reasoneth otherways, Rom. vii.
3. Yet even then, when l.u.s.t conceiveth and bringeth forth sin, this may comfort and bear up the heart of a poor believer. (1.) That though corruption prevail so far, as to bear down all opposition, and run down all that standeth in its way, yet it getteth not the full consent of the soul: there is still a party for G.o.d in the soul, that opposeth so far as to protest against it, or at least to dissent from it, and not to will that which yet is done, and positively to will that which cannot be gotten effectuated, (2.) And further, this may bear up the poor soul, that there is a party within, which, though for a time, during the violent overrunning of corruption, can do little more than sigh and groan in a corner, yet is waiting and longing for an opportunity when it may appear more for G.o.d, and against that wicked usurper. (3.)So also this may comfort the poor soul, that as it perceiveth corruption stirring, and the old man moving one member or other, it runneth away to the king; and when it is not able to apprehend the traitor, and take him captive to the court of justice, doth there discover the traitor, and tell the king that there is such or such a traitor acting such and such rebellion against him and his laws, and complain and seek help to take the rebel prisoner, and bring him bound hand and foot to the king, that he may give out sentence against him; that is, when he can do no more against that raging enemy, maketh his complaint to the Lord, and lieth before him, sighing and groaning for help and strength to withstand and oppose more this enemy.
_Lastly,_ Some may yet object, and say, If it were not worse with me than it is with others, I could then be satisfied; but I see some mightily prevailing over corruption, and I am still at under, and can get no victory; and can I choose but be sad at this?
I answer, 1. Dost thou know for a certainty, that those persons whose condition thou judgest happy, are altogether free of the inward stirrings of those l.u.s.ts that thou art brought under by? Or dost thou know for a certainty that they are not under the power of some other corruption, as thou thinkest thyself under the power of that corruption whereof thou complainest? What knowest thou, then, but they may be as much complaining on other accounts as thou dost on that?
2. But be it so as thou supposeth, that there is a difference betwixt thy condition and the condition of others, knowest thou not, that all the members of the body are not alike great and strong, as not being equally to be employed in work requiring strength. Are there not some young strong men in Christ"s family, and some that are but babes? May not a captain send some of his soldiers to one post, where they shall possibly not see the enemy all the day long, and some others to another post, where they shall have no rest all the day? And why, I pray, may not G.o.d dispose of his soldiers as he will? He knoweth what he is doing: It is not safe that every one of the soldiers know what are the designs of the commander or general; nor is it always fit for us to know or to inquire what may be the designs of G.o.d with us, and what he may be about to do. He may intend to employ one in greater works than another, and so exercise them otherways for that warfare and work. It may suffice that the prevailing of others may encourage thee to hope, that at last thy strong corruptions shall also fall by the hand of the grace of G.o.d.
3. If thy sadness savour not of envy and fretting, thou should bless him that hereby thou art put to the exercise of spiritual sorrow.
4. It is well if this bring thee to bless G.o.d for the success of others, because hereby his grace is glorified, 1 Cor. xii. 26.
Therefore, 5. Let this satisfy us, That he is the Lord, who doeth what he will in heaven and in earth, and may dispose of us as he will, and make of us what he will, for his own glory. And that we are to mind our duty, and be faithful at our post, standing and fighting in the strength of the Lord, resolving never to comply with the enemy, and to rejoice in this, that the enemy is already conquered by the captain, and that we share in his victory, and that the very G.o.d of peace shall quickly bruise Satan under our feet, Rom. xvi. 20.
CHAPTER VII.
HOW CHRIST IS TO BE MADE USE OF, IN REFERENCE TO GROWING IN GRACE.
I come now to speak a little to the other part of sanctification, which concerneth the change of our nature and frame, and is called vivification, or quickening of the new man of grace; which is called the new man, as having all its several members and parts, as well as the old man; and called new, because posterior to the other; and after regeneration is upon the growing hand, this duty of growing in grace, as it is called, 2 Pet. iii. &c. is variously expressed and held forth to us in Scripture; for it is called "an abiding and bringing forth fruit in Christ," John xv. 5; "adding to faith virtue, and to virtue knowledge," 2 Pet. i. 5, 6, 7; "a going on to perfection," Heb. vii. 1; "a growing up in Christ in all things," Eph. iv. 15; "a working out our salvation," Phil. ii. 12; "a perfecting of holiness," 2 Cor. vii. 1; "a walking in newness of life," Rom. vi. 4; "a yielding of ourselves unto G.o.d, as alive from the dead, and our members as instruments of righteousness unto G.o.d," Rom. vi. 13, 18; "a bringing forth fruit unto G.o.d," Rom, vii. 4; "a serving in newness of spirit," Rom. vii. 6; "a being renewed in the spirit of our minds, and a putting on the new man, which after G.o.d is created in righteousness and true holiness," Eph. iv.
23,24. Col. iii. 10, and the like: some whereof do more immediately express the nature of this change, as to the root, and some as to the fruit and effects thereof, and some the progress and advancement that is made or to be made therein. And all of them point out a special piece of work, which lieth on all that would see the face of G.o.d, viz. to be holy, gracious, and growing in grace.
This, then, being a special piece of the exercise and daily work of a Christian, and it being certain, as some of the places now cited do also affirm, that without Christ they cannot get this work either begun or carried on, the main difficulty and question is, How they are to make use of Christ for this end?
For answer whereunto, though by what we have said in our former discourse, it may be easy to gather what is to be said here; yet I shall briefly put the reader in mind of those things, as useful here.
1. The believer would consider what an ornament this is to the soul, to have on this new man, which is created after the image of G.o.d, Eph. iv.
23. What an excellency lieth here, to recover that lost glory, holiness and the image of G.o.d? and what advantage the soul reapeth hereby, when it "is made meet to be a partaker of the inheritance of the saints in light," Col. i. 12; "and walking worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of G.o.d," Col. i. 10; "and strengthened with all might, according to his glorious power, unto all patience and long-suffering, with joyfulness,"
ver. 11; and when the abounding of the graces of the Spirit maketh them "that they shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ," 2 Pet. i. 8; "and to be a vessel unto honour, sanctified, and meet for the Master"s use, and prepared unto every work," 2 Tim. ii. 21. What glory and peace is here, to be found obedient unto the many commands given to be holy: what hazard is in the want of holiness, when without it we cannot see G.o.d, Heb. xii. 14: how unanswerable it is unto our profession, who are members to such a holy head, to be unholy: what profit, joy, and satisfaction there is, in being temples of the Holy Ghost, in walking after the Spirit, in bringing forth fruit unto the glory of the Father, &c. The consideration of these and other motives unto this study of sanctification, would arm the soul with resolution, and harden it against opposition.
2. It would be remembered, that this work, though it be laid upon us, as our duty, and we be called thereunto of G.o.d, yet it is beyond our hand and power. It is true, at conversion, the seed of grace is cast into the soul, new habits are infused, a new principle of life is given, the stony heart is changed into an heart of flesh; yet these principles and habits cannot act in themselves, or be brought into act, by any thing that a believer, considered in himself, and without divine help, can do.
But this work of sanctification and growth in grace must be carried on by divine help, by the Spirit of Jesus dwelling and working within; and therefore it is called the sanctification of the Spirit, 2 Thess. ii.
13. 1 Pet. i. 2. The G.o.d of peace must sanctify us, I Thess. v. 23. We are said to be sanctified by G.o.d the Father, Jude 1.; and by the Holy Ghost, Rom. xv. 16; see also 1 Cor. vi. 11. "We would remember that of ourselves we can do nothing," 2 Cor. iii. 5, and "that he must work in us both to will and to do of his own good pleasure," Phil. ii. 13.
Albeit no believer will question the truth of this; yet it may be, it shall be found after trial, that one main cause of their not growing in grace, and making progress in this work, is their not acting as believing this, but setting about the work, as if it were a work which they themselves could master and do without special divine help.
Therefore the believer would abide, live, and act, in the faith of this truth.
3. Therefore believers would not, in going about this work, either trust to their own strength, to the habits of grace, to their former experiences, to their knowledge and parts, or the like; nor yet would they trust to any external mean, which they are to go about; because the wisdom, strength, and help, which their case calleth for, is not to be found in them; yet they should not think of laying these means and duties aside, for then should they sin against G.o.d; they should prejudge themselves of the help, strength, and supply, which G.o.d useth to convey to the soul, in and by the use of the means. And withal, they should tempt the Lord, by prescribing another way to him than he hath thought good to take. The believer, then, would use the means and duties prescribed, and that diligently, seriously, and constantly; and yet would lean as little to them, and expect help and relief as little from them, as if he were not using them at all, as we said above. And indeed this would be a right way; yea, the most advantageous and profitable way, of going about duties, to be diligent in the use of them, because of G.o.d"s command, and yet to place our hope and expectation in G.o.d alone, and to look above the ordinances for our help.
4. Albeit it be true that the power and grace of G.o.d alone, doth begin and carry on this work of sanctification in the soul: yet though he might, did he but see it for his glory, carry on and finish this work in the soul, without the intervention of second causes or means, he hath notwithstanding thought it fit, for the glory of his name, to work this work by means, and particularly by believers setting about the work. He worketh not in man as if he were a block or a stone, but useth him as a rational creature, endued with a rational soul, having useful and necessary faculties, and a body fired by organs to be subservient to the soul in its actions. Therefore the believer must not think to lie by and do nothing, for he is commanded to work out his own salvation, and that because it is G.o.d that worketh in him both to will and to do. Because G.o.d worketh all, therefore he should work; so reasoneth the apostle. So that G.o.d"s working is an argument and motive to the man to work, and not an argument to him to lie by idle and do nothing. And here is the holy art and divine skill requisite in this business, to wit, for the believer to be as diligent and active as if he could bring forth fruit in his own strength, and by his own working; and yet to be as abstracted from himself, his own grace, ability, knowledge, experience, in his working, as if he were lying by like a mere block, and only moving as moved by external force.
5. The soul that would make progress in Christianity, and grow in grace, would remember that Christ is proposed to us as a copy, which we are to imitate, and that therefore we should set Christ continually before us as our pattern, that we may follow his steps, 1 Pet. i. 15, and ii. 21.
But withal it would be remembered, that he is not like other ensamples or copies, that can help the man that imitateth them in no other way than by their objective prospect; for looking by faith on this copy, will bring virtue to the man that studieth to imitate, whereby he shall be enabled to follow his copy better. O! if we knew in experience what this were, to take a look of Christ"s love, patience, long-suffering, meekness, hatred of sin, zeal, &c, and by faith to pore in, till, by virtue proceeding from that copy, we found our hearts in some measure framed into the same disposition, or at least more inclined to be cast into the same mould!
6. The believer would act faith on Christ, as the head of the body, and as the stock in which the branches are ingrafted, and thereby suck sap, and life, and strength from him, that he may work, walk, and grow, as becometh a Christian. The believer must grow up in him, being a branch in him, and must bring forth fruit in him, as the forementioned places clear. Now, Christ himself tells us, that the branches cannot bring forth fruit, except they abide in the vine; and that no more can his disciples bring forth, except they abide in him, John xv. Therefore, as it is by faith that the soul, as a branch, is united to Christ, as the vine; and as it is by faith that they abide in him; so it is by faith that they must bring forth fruit; and this faith must grip Christ as the vine, and the stock or root from which cometh sap, life, and strength.
Faith, then, must look to Christ as the fountain of furniture--as the head from whence cometh all the influences of strength and motion.
Christ hath strength and life enough to give out, for "the fulness of the G.o.dhead dwelleth in him bodily;" and he is also willing enough to communicate of his fulness, as the relations he hath taken on do witness. The head will not grudge to give to the members of the body, spirits for action and motion; nor will a vine grudge to give sap into the branches. Nay, life, strength, and furniture will, as it were, natively flow out of Christ unto believers, except they, through unbelief, and other distempers, cause obstructions; as life and sap doth natively and kindly flow from the root to the branches, or from the head to the members, unless obstructions stop the pa.s.sage. It is necessary, therefore, that believers eye Christ under these and the like relations, and look upon him as standing, (so to speak,) obliged by his place and relation, to grant strength and influences of life, whereby they may become fruitful in every good work; and so with holy, humble, and allowed boldness, press in faith for new communications of grace, virtue, strength, courage, activity, and what else they need; for, from the head, all the body, by joints and bands, having nourishment ministered, increaseth with the increase of G.o.d. Col. ii. 19. Eph. iv.
16.
7. For this cause believers would lie open to the influences of Christ, and guard against the putting of obstructions in the way, through grieving of the Spirit, by which he conveyeth and communicateth those influences unto the soul; and through questioning and misbelieving Christ"s faithfulness and unchangeable willingness, which as a violent humour stoppeth the pa.s.sage. So then believers would lie open by looking and waiting, drawing, seeking from him what they need, and by guarding against every thing that may provoke the Lord to anger, whether in omission or commission. Here is requisite, an holy, humble, sober, and watchful walk; an earnest, serious, and hungry looking out to him, and a patient waiting for supply and furniture from him. This is to open the mouth wide that he may fill it; to lie before the Sun of Righteousness, that the beams thereof may beat upon them, and warm and revive them; and to wait as a beggar at this King"s gate, till he give the alms.
8. For the strengthening their hope and faith in this, they would lay hold upon Christ dying, and by his death purchasing all those influences of life and strength which are requisite for carrying on the work of grace and sanctification in the soul. For we must be "blessed in Christ with all spiritual blessings," Eph. i. 3. The believer, then, would look upon these influences, as purchased at a dear rate, by the blood of Jesus Christ; so that the divine power giveth unto us all things that pertain unto life and G.o.dliness, through the knowledge of him that hath called us to glory and virtue, 2 Peter i. 3. And this will encourage the soul to wait on, and expect the flowing down of influences, and spiritual blessings and showers of grace, to cause the soul to flourish and become fruitful, and to urge and press more earnestly by faith the bestowing of the purchased benefits.
9. Moreover, the believer would look on Jesus as standing engaged and obliged to carry on this work, both receiving them as for this end, from the Father. Hence we are said "to be chosen in him before the foundation of the world, that we should be holy," &c. Eph. i. 4; and as dying for them. For he gave himself for the church, that he might sanctify and cleanse it, that he might present it to himself a glorious church, that it should be holy, Eph. v. 25-27. He hath reconciled them, in the body of his flesh, through death, to present them holy, Col. i. 2, 22. So that the n.o.ble covenant of redemption may found the certain hope and expectation of the believer, upon a double account: (1.) Upon the account of the Father"s faithfulness, who promised a seed to Jesus, viz.
such as should be his children, and so be sanctified through him, and that the pleasure of the Lord, which in part is the work of sanctification, should prosper in his hand. And, (2.) Upon the account of Christ"s undertaking and engaging, as is said, to bring his sons and daughters to glory, which must be thought sanctification; for without holiness no man shall see G.o.d. And they must look like himself, who is a holy head, a holy husband, a holy captain; and therefore they must be holy members, a holy spouse, and holy soldiers. So that he standeth engaged to sanctify them by his Spirit and word, and therefore is called the sanctifier, Heb. ii. 11; "for both he that sanctifieth, and they who are sanctified, are all one." Yea, their union with Christ layeth the foundation of this; for "being joined to the Lord, they become one Spirit," 1 Cor. vi. 17, and are animated and quickened by one and the same Spirit of life and grace, and therefore must be sanctified by that Spirit.
10. The believer likewise would act faith upon the promises of the new covenant, of grace, strength, life, &c, whereby they shall walk in his ways, have G.o.d"s laws put into their minds, and wrote in their hearts, Heb. viii. 10. Jer. x.x.xi. 33; and of the new heart, and new spirit, and the heart of flesh, and the Spirit within them, to cause them walk in his ways or statutes, and keep his judgments, and do them, Ezek. x.x.xvi.
26, 27, and the like, wherewith the Scripture aboundeth; because these are all given over to the believer by way of testament and legacy, Christ becoming the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance, Heb. ix. 15. Now, Christ, by his death, hath confirmed this testament; "for where a testament is, there must also of necessity be the death of the testator; for a testament is of force after men are dead," vers. 16, 17. Christ, then, dying to make the testament of force, hath made the legacy of the promises sure unto the believer; so that now all the "promises are yea and amen in Christ," 2 Cor. i. 20. "He was made a minister of circ.u.mcision to confirm the promises made to the fathers," Rom. xv. 8. That the eyeing of these promises by faith is a n.o.ble mean to sanctification, is clear, by what the apostle saith, 2 Cor. vii. 1, "Having therefore these promises, let us cleanse ourselves; perfecting holiness in the fear of G.o.d." And it is by faith that those promises must be received, Heb. xi. 33: So that the believer that would grow in grace, would eye Christ, the fundamental promise, the testator establishing the testament, and the executor or dispensator of the covenant, and expect the good things through him, and from him, through the conduit and channel of the promises.
11. Yet further, believers would eye Christ in his resurrection, as a public person, and so look on themselves, and reckon themselves as rising virtually in and with him, and take the resurrection of Christ as a certain p.a.w.n and pledge of their sanctification; for so reasoneth the apostle, Rom. vi. 4, 5, 11, 13. "We are buried," says he, "with him by baptism unto death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life: For--we shall be also planted in the likeness of his resurrection; and if we be dead with Christ, we believe that we shall also live with him:--therefore reckon ye also yourselves to be--alive unto G.o.d, through Jesus Christ our Lord, and yield yourselves unto G.o.d, as those that are alive from the dead, and your members as instruments of righteousness unto G.o.d." The right improving of this ground would be of n.o.ble advantage to the student of holiness: for then he might with strong confidence conclude, that the work of sanctification should prosper in his hand; for he may now look upon himself as "quickened together with Christ," Eph. ii. 5. Christ dying and rising, as a public person, and he by faith being now joined with him, and united to him.
12. Moreover this resurrection of Christ may yield us another ground of hope and confidence in this work; for there is mention made of the power of his resurrection, Phil. iii. 10. So that by faith we may draw strength and virtue from Christ, as an arisen and quickened head, whereby we also may live unto G.o.d, and bring forth fruit unto him, and serve no more in the oldness of the letter, "but in the newness of the Spirit," Rom. vii. 4, 6. He was quickened as a head, and when the head is quickened, the members cannot but look for some communication of life therefrom, and to live in the strength of the life of the head: see Col.
iii. 1, 2.
13. Faith may and should also look to Christ, as an intercessor with the Father. For this particular, John xvii. 17, "Sanctify them through thy truth, thy Word is truth:" and this will add to their confidence, that the work shall go on; for Christ was always heard of the Father, John xi. 41, 42, and so will be in his prayer, which was not put up for the few disciples alone.
The believer then would eye Christ as engaging to the Father to begin and perfect this work; as dying to purchase the good things promised, and to confirm the same; as quickened, and rising as head and public person, to ensure this work, and to bestow and actually confer the graces requisite; and as praying also for the Father"s concurrence, and cast the burden of the work on him by faith, knowing that he standeth obliged, by his place and relation to his people, to bear all their burthens, to work all their works in them, to perfect his own work that he hath begun in them, to present them to himself at last a holy bride, to give them the Spirit "to dwell in them," Rom. viii. 9, 11 "and to quicken their mortal bodies," ver. 11, "and to lead them," ver. 14; "till at length they be crowned, and brought forward to glory." This is to live by faith, when Christ liveth, acteth, and worketh in us by his Spirit, Gal. ii. 20. Thus Christ dwelleth in the heart by faith; and by this his people become rooted and grounded in love, which is a cardinal grace; and knowing the love of Christ, which pa.s.seth knowledge, they become filled with all the fulness of G.o.d, Eph. iii. 17, 19. So that the believer is to commit by faith the work to Christ, and leave the stress of all the business on him who is their life. Yet the believer must not think he is to do nothing, or to lay aside the means of ordinances, but using these diligently, would in them commit the matter to Christ, and by faith roll the whole work on him, expecting, upon the ground of his relations, engagements, promises, beginnings, &c., that he will certainly perfect the work, (Phil. i. 6,) and take it well off their hands, and be well pleased with them for putting the work in his hands, and leaving it on him "who is made of G.o.d to us sanctification."
CAUTIONS.