8. Hence it followeth, that we are to take him, so as to avouch him and his cause and interest on all hazards, stand to his truth, and not be ashamed of him in a day of trial. Confession of him must be made with the mouth, as with the heart we must believe, Rom. x. 9. Let corruption speak against this what it will, because it is always desirous to keep the skin whole. Yet reason cannot but say that it is equitable, especially seeing he hath said, that "whosoever confesseth him before men, he will confess them before his Father which is in heaven," Matt. x. 32. And that, "If we suffer with him, we shall also reign with him," 2 Tim. ii. 12. Is he our Lord and master, and should we not own and avouch him? Should we be ashamed of him for any thing, that can befall us, upon that account? What master would not take that ill at his servant's hands?

Hence, then, we see, that there is nothing in all the conditions on which he offereth himself to us, that can give the least ground, in reason, why a poor soul should draw back, and be unwilling to accept of this noble offer, or think that the conditions are hard.

But there is one main objection, which may trouble some, and that is, they cannot believe; faith being the gift of God, it must be wrought in them; how then can they go to God for this, and make use of Christ for this end, that their souls may be wrought up to a believing and consenting to the bargain, and hearty accepting of the offer?

To this I would say these things:

1. It is true, that "faith is the gift of God," Eph. ii. 8, and that it is "he alone who worketh in us, both to will and to do," Phil. i. 29, "and none cometh to the Son, but whom the Father draweth," John vi. 44; and it is a great matter, and no small advancement, to win to the real faith, and through conviction of this our impotency. For thereby the soul will be brought to a greater measure of humiliation, and of despairing of salvation in itself, which is no small advantage unto a poor soul that would be saved.

2. Though faith be not in our power, yet it is our duty. Our impotency to perform our duty, doth not loose our obligation to the duty; so that our not believing is our sin; and for this God may justly condemn us. His wrath abideth on all who believe not in his Son Jesus, and will not accept of the offer of salvation through the crucified Mediator. And though faith, as all other acts of grace, be efficiently the work of the Spirit, yet it is formally our work: we do believe; but it is the Spirit that worketh faith in us.

3. The ordinary way of the Spirit's working faith in us, is by pressing home the duty upon us, whereby we are brought to a despairing in ourselves, and to a looking out to him, whose grace alone it is that can work it in the soul, for that necessary help and breathing, without which the soul will not come.

4. Christ Jesus hath purchased this grace of faith to all the elect, as other graces necessary to their salvation; and it is promised and covenanted to him, "That he shall see his seed, and shall see of the travail of his soul," Isa. liii. 10; and that by the knowledge of him, that is, the rational and understanding act of the soul gripping to and laying hold upon him, as he is offered in the gospel, "many shall be justified," Isa. liii. 10. Hence he saith, "That all whom the Father hath given to him, shall come unto him," John vi. 37; and the apostle tells us, "that we are blessed with all spiritual blessings in him," Eph. i. 3.

5. Not only hath Christ purchased this grace of faith, and all other graces necessary for the salvation of the elect, but God hath committed to him the administration and actual dispensation, and out-giving of all those graces, which the redeemed stand in need of. Hence "he is a prince exalted to give repentance and forgiveness of sins," Acts v. 31. "All power in heaven and earth is committed unto him," Matt, xxviii. 18, 19. Hence he is called, "the author and finisher of faith," Heb. xii. 2; and he tells his disciples, John xiv. 13, 14, that whatever they shall ask in his name, he will do it. He is made a Prince and a Saviour, "having all judgment committed unto him," John v. 22; and "he is Lord of all," Acts x. 36. Rom. xiv. 9.

6. Hereupon the sinner, being convinced of his lost condition through sin and misery, of an utter impossibility of helping himself out of that state of death, of Christ's all-sufficiency and willingness to save all that will come to him, and of its own inability to believe or come to him for life and salvation, or to lay hold on, and lean to his merits and satisfaction, and so despairing in himself, is to look out to Jesus, the author of eternal salvation, the foundation and chief corner-stone, the author and finisher of faith; I say, the sinner, being thus convinced, is thus to look out to Jesus; not that that conviction is any proper qualification prerequisite as necessary, either to prepare, dispose, and fit for faith, or far less to merit any manner of way, or bring on faith; but because this is Christ's method to bring a soul to faith by this conviction, to the glory of his grace. The soul naturally being averse from Christ, and utterly unwilling to accept of that way of salvation, must be redacted to that strait, that it shall see, that it must either accept of this offer or die. As the whole needeth not a physician, so Christ is come to save only that which is lost; and his method is to convince the world of sin, in the first place; and then of righteousness, John xvi. 8, 9.

7. This looking out to Jesus for faith, comprehendeth those things: (1.) The soul's acknowledgment of the necessity of faith, to the end it may partake of Christ, and of his merits. (2.) The soul's satisfaction with that way of partaking of Christ, by a closing with him, and a resting upon him by faith. (3.) A sense and conviction of the unbelief and stubbornness of the heart, or a seeing of its own impotency, yea, and unwillingness to believe. (4.) A persuasion that Christ can over-master the infidelity and wickedness of the heart, and work up the soul unto a willing consent unto the bargain. (5.) A hope, or a half-hope (to speak so) that Christ, who is willing to save all poor sinners that come to him for salvation; and hath said, that he will put none away in any case that cometh—will have pity upon him at length. (6.) A resolution to lie at his door, till he come with life, till he quicken, till he unite the soul to himself. (7.) A lying open to the breathings of his Spirit, by guarding against every thing (so far as they can) that may grieve or provoke him, and waiting on him in all the ordinances, he hath appointed, for begetting faith; such as reading the Scriptures, hearing the word, conference with godly persons, and prayer, &c. (8.) A waiting with patience on him who never said to the house of Jacob, "seek me in vain," Isa. xlv. 19; still crying and looking to him who hath commanded the ends of the earth to look to him; and waiting for him who waiteth to be gracious, Isa. xxx. 18, remembering that they are all blessed that wait for him; and that "there is much good prepared for them that wait for him," Isa. lxiv. 4.

8. The sinner would essay this believing, and closing with Christ, and set about it, as he can, seriously, heartily, and willingly, yea, and resolutely over the belly of much opposition, and many discouragements, looking to him who must help, yea, and work the whole work; for God worketh in and with man as a rational creature. The soul then would set the willingness it findeth, on work, and wait for more; and as the Lord is pleased to commend, by his Spirit, the way of grace more unto the soul, and to warm the heart with love to it, and a desire after it, strike the iron while it is hot; and, looking to him for help, grip to Christ in the covenant; and so set to its seal, though with a trembling hand; and subscribe its name, though with much fear and doubting, remembering "that he who worketh to will, must work the deed also," Phil. ii. 13, "and he that beginneth a good work will perfect it," Phil. i. 6.

9. The soul essaying thus to believe in Christ's strength, and to creep when it cannot walk or run, would hold fast what it hath attained, and resolve never to recall any consent, or half-consent, it hath given to the bargain, but still look forward, hold on, wrestle against unbelief and unwillingness, entertain every good motion of the Spirit for this end, and never admit of any thing that may quench its lodgings, desires, or expectation.

10. Nay, if the sinner be come this length, that, with the bit willingness he hath, he consenteth to the bargain, and is not satisfied with any thing in himself, that draweth back, or consenteth not, and with the little skill or strength he hath is writing down his name, and saying, even so I take him; and is holding at this, peremptorily resolving never to go back, or unsay what he hath said; but, on the contrary, is firmly purposed to adhere, and as he groweth in strength, to grip more firmly, and adhere to him, he may conclude that the bargain is closed already, and that he hath faith already; for here there is an accepting of Christ on his own terms, a real consenting unto the covenant of grace, though weak, and not so discernible as the soul would wish. The soul dare not say but it loveth the bargain, and is satisfied with it, and longeth for it, and desireth nothing more than that it might partake thereof, and enjoy him whom it loveth, hungereth for, panteth after, or breatheth, as it is able, that it may live in him, and be saved through him.

But some will say, If I had any evidence of God's approbation of this act of my soul, any testimony of his Spirit, I could then with confidence say, that I had believed and accepted of the covenant and of Christ offered therein; but so long as I perceive nothing of this, how can I suppose, that any motion of this kind in my soul is real faith?

For Answer—1. We would know, that our believing, and God's sealing to our sense, are two distinct acts and separable, and oft separated. Our believing is one thing, and God's sealing with the Holy Spirit of promise to our sense, is another thing; and this followeth, though not inseparably, the other, Eph. i. 13, "In whom also, after that ye believed, ye were sealed with that Holy Spirit of promise."

And so, 2. We would know, that many a man may believe, and yet not know that he doth believe. He may set to his seal, that God is true in his offer of life through Jesus, and accept of that offer as a truth, and close with it; and yet live under darkness and doubtings of his faith, long and many a day; partly through not discerning the true nature of faith; partly through the great sense and feeling of his own corruption and unbelief; partly through a mistake of the Spirit's operations within, or the want of a clear and distinct uptaking of the motions of his own soul; partly because he findeth so much doubting and fear, as if there could be no faith where there was doubting or fear, contrary to Mark ix. 24. Matth. viii. 26, and xiv. 31.; partly, because he hath not that persuasion that others have had, as if there were not various degrees of faith, as there is of other graces, and the like.

Therefore, 3. We would know, that many may really believe, and yet miss this sensible sealing of the Spirit which they would be at. God may think it not yet seasonable to grant them that, lest they forget themselves and become too proud; and to train them up more to the life of faith, whereby he may be glorified; and for other holy ends, he may suspend the giving of this for a time.

4. Yet we would know, that all that believe, have the seal within them, 1 John v. 10, "He that believeth on the Son of God, hath the witness in himself," that is, he hath that which really is a seal, though he see it not, nor perceive it not; even the work of God's Spirit in his soul, inclining and determining him unto the accepting of this bargain, and to a liking of and endeavouring after holiness; and the whole gospel clearing up what faith is, is a seal and confirmation of the business. So that the matter is sealed, and confirmed by the word, though the soul want those sensible breathings of the Spirit, shedding abroad his love in the heart, and filling the soul with a full assurance, by hushing all doubts and fears to the door; yea, though they should be a stranger unto the Spirit's witnessing thus with their spirits, that they are the children of God, and clearing up distinctly the real work of grace within their soul, and so saying in effect, that they have in truth believed.

But enough of this; seeing all this, and much more is abundantly held forth and explained, in that excellent and useful treatise of Mr. Guthrie's, entitled, "The Christian's Great Interest."



CHAPTER V.

HOW CHRIST IS TO BE MADE USE OF, AS THE WAY, FOR SANCTIFICATION IN GENERAL.

Having shown how a poor soul, lying under the burden of sin and wrath, is to make use of Jesus Christ for righteousness and justification, and so to make use of him, go out to him, and apply him, as "he is made of God to us righteousness," 1 Cor. i. 30, and that but briefly. This whole great business being more fully and satisfactorily handled, in that forementioned great, though small treatise, viz. "The Christian's Great Interest," we shall now come and show, how a believer or a justified soul shall further make use of Christ for sanctification, this being a particular about which they are oftentimes much exercised and perplexed.

That we may therefore, in some weak measure, through the help of this light and grace, propose some things to clear up this great and necessary truth, we shall first speak a little to it in the general, and then come to clear up the matter more particularly.

Before we speak of the matter in general, it would be remembered, 1. That the person who only is in case to make use of Christ for sanctification, is one that hath made use of him already for righteousness and justification. For one who is a stranger to Christ, and is living in nature, hath no access to Christ for sanctification. He must be a believer, and within the covenant, ere he can make use of the grounds of sanctification laid down in the covenant. One must first be united to Christ, and justified by faith in him, before he can draw any virtue from him for perfecting holiness. He must first be in him, before he can grow up in him, or bring forth fruit in him. And therefore the first thing that souls would go about, should be to get an union made up with Christ, and be clothed with his righteousness by faith; and then they have a right to all his benefits. First, they should labour to get their state changed from enmity to peace and reconciliation with God, through faith in Jesus.

Yet, next, it would be observed, that when it is said, that one must be a believer before he can go to Christ, and make use of him for holiness and sanctification, it is not so understood and said, that one must know, that indeed he is justified by faith, before he can make any use of Christ for sanctification. One may be justified, and a believer, yea, and growing in grace through Jesus Christ, and so actually improving the grounds of sanctification, and making use of Christ for this end, and allowed thereunto, and yet win to no certainty of his union with Christ, of his justification through faith in him, nor of his faith.

But, thirdly, if it be said, How can a soul with confidence approach to Christ, for use-making of him, in reference to sanctification, that is, still doubting of his state and regeneration?

I answer, It is true, a clear sight of our interest in Christ by faith, would be a great encouragement to our confident approaching to, and use-making of him, in all things; and this consideration should move all to a more earnest search and study of the marks and evidences of their interest; a good help whereunto they will find in the forementioned book. I shall only say this here, That if the soul have an earnest desire to be sanctified wholly, and to have on the image of God, that he may glorify him, and panteth after holiness as for life, that he may look like him that is holy, and maketh this his work and study; sorrowing at nothing more than at his shortcoming; crying out and longing for the day when he shall be delivered from a body of death, and have the old man wholly crucified; he needeth not question his interest in Christ, and warrant to make use of him for every part of sanctification; for this longing desire after conformity to God's law, and panting after this spiritual life, to the end God may be exalted, Christ glorified, and others edified, will not be readily found in one that is yet in nature. It is true, I grant, some who design to establish their own righteousness, and to be justified by their own works and inherent holiness, may wish that they may be more holy and less guilty; and for some other corrupt ends, they may desire to be free of the power of some lust, which they find noxious and troublesome; and yet retain with love and desire, some other beloved lusts, and so have a heart still cleaving to the heart of some detestable thing or other. But gracious souls, as they have respect to all the commands of God, so they have not that design of being justified before God by their works; nor do they study mortification, and sanctification for any such end; nay, they no sooner discover any bias of their false deceitful hearts unto any such end, but as soon they disown it, and abhor it. So that hence believers may get some discovery of the reality of their faith and interest in Christ, and of their warrant, yea, and duty to make use of Christ for sanctification.

This premised, we come to speak something, in the general, of believer's use-making of Christ, as made of God to us sanctification. And for this end, we shall only speak a little to two things. First, We shall show upon what account it is that Christ is called our sanctification, or, "made of God to us sanctification," as the apostle's phrase is, 1 Cor. i. 30; or, what Christ hath done as Mediator, to begin, and carry on to perfection the work of sanctification in the soul. And, secondly, How the soul is to demean itself in this matter, or how the soul is to make use of, and improve what Christ hath done, for this end, that it may grow in grace, and perfect holiness in the fear of God.

As to the first, we would know, that though the work of sanctification be formally ours, yet it is wrought by another hand, as the principal efficient cause, even by the Father, Son, and Holy Ghost. The Father is said to purge the branches, that they may bring forth more fruit, John xv. 1. Hence we are said to be sanctified by God the Father, Jude 1. The Son is also called the Sanctifier, Heb. ii. 21. He sanctifieth and cleanseth the Church with the washing of water by the word, Eph. v. 26. The Spirit is also said to sanctify, 2 Thes. ii. 13. 1 Pet. i. 2. Rom. xv. 16. Hence we are said to be washed and sanctified by the Spirit of God, 1 Cor. vi. 11.

But more particularly, we are said to be sanctified in Christ, 1 Cor. i. 2; and "he is made of God to us sanctification," 1 Cor. i. 30. Let us then see in what sense this may be true. And,

1. He hath by his death and blood procured that this work of sanctification shall be wrought and carried on. For "he suffered without the gate, that he might sanctify the people with his own blood," Heb. xiii. 12. "We are saved by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour," Titus iii. 5, 6. "He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," Tit. ii. 14. Thus our sanctification is the fruit of his death, and purchased by his blood. "He gave himself for his church, that he might sanctify it," Eph. v. 25, 26.

2. He dying as a cautioner and public person, believers are accounted in law to be dead to sin in him. Hence the apostle tells us, Rom. vi. 3-6, that as many of us as are baptised into Jesus Christ, were baptized into his death; and that therefore we are buried with him by baptism into death; and are planted together in the likeness of his death; yea, and that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. Whence believers are warranted and commanded, verse 11, to reckon themselves "to be dead indeed unto sin;" and therefore sin should "not reign in their mortal bodies to fulfil the lusts thereof," verse 12. This is a sure ground of hope and comfort for believers, that Christ died thus as a public person; and that by virtue thereof, being now united to Christ by faith, they are dead to sin by law; and sin cannot challenge a dominion over them, as before their conversion it might have done, and did; for the law hath dominion over a man as long as he liveth, but no longer. Wherefore believing brethren "becoming dead to the law by the body of Christ, are married to another, even to him who is raised from the dead, that they should bring forth fruit unto God," Rom. vii. 1-4.

3. Hence it followeth, that our "old man is crucified with Christ, that the body of sin might be destroyed," Rom. vi. 6. So that this old tyrant that oppresseth the people of God, hath got his death wounds, in the crucifixion of Christ, and shall never recover his former vigour and activity, to oppress and bear down the people of God, as he did. He is now virtually, through the death of Jesus, killed and crucified, being in Christ nailed to the cross.

4. His resurrection is a pawn and pledge of this sanctification. For as he died as a public person, so he rose again as a public person. "We are buried with him by baptism, 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," Rom. vi. 4; and believers are said to be "planted together with him, in the likeness of his resurrection," verse 5; "and they shall live with him," verse 8; "and therefore they are to reckon themselves alive unto God, through Jesus Christ our Lord," verse 11. "We are raised up together," Eph. ii. 6.

5. This sanctification is an article of the covenant of redemption betwixt the Father and the Son, Isa. lii. 15, "So shall he sprinkle many nations." Chap. liii. 10, "He shall see his seed, and the pleasure of the Lord shall prosper in his hand." Christ, then, having this promised to him, must see to the accomplishment thereof, and will have it granted to him; seeing he hath fulfilled all that was engaged to by him—having made his soul an offering for sin.

6. This sanctification is promised in the covenant of grace, Jer. xxxiii. 8. "And I will cleanse them from all their iniquity." Ezek. xxxvii. 23, "And I will cleanse them." So chap. xxxvi. 25, "Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness, and from all your idols will I cleanse you." Now all the promises of the covenant of grace are confirmed to us in the Mediator. For, "in him all the promises of the covenant are yea and amen," 2 Cor. i. 20.

7. He hath purchased and made sure to his own, the new nature, and the heart of flesh, which is also promised, Ezek. xxxvi. 26, and xi. 19. Jer. xxxii. 39. This is the new and lively principle of grace, the spring of sanctification, which cannot be idle in the soul; but must be emitting vital acts natively.

Yea, through him, are believers made partakers of the divine nature, which is a growing thing,—young glory in the soul, 2 Pet. i. 3,4, "According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue, whereby are given unto us exceeding great and precious promises, that by these we might be made partakers of the divine nature," &c.

8. The Spirit is promised, to cause us walk in his statutes, Ezek. xlvi. 27. Now all these promises are made good to us in Christ, who is the cautioner of the covenant; yea, he hath gotten now the dispensing and giving out of the rich promises of the covenant, committed unto him; so as he is the great and glorious custodier of all purchased blessings.

9. There are new waterings, breathings, and gales of the Spirit, given in Christ, Isa. xxvii. 3. He must water his garden or vineyard every moment. This is the north wind and the south wind that bloweth upon the garden, Cant. iv. 16. He must be as the dew unto Israel, Hos. xiv. 5.

10. Through Christ is the believer brought into such a covenant state, as giveth great ground of hope of certain victory. He is not now under the law, but under grace; and hence inferreth the apostle, Rom. vi. 14, "That sin shall not have dominion over them." Being now under that dispensation of grace, whereby all their stock is in the Mediator's hand, and at his disposal; and not in their own hand and power, as under the covenant of works, there is a sure ground laid down for constant supply and furniture in all necessities.

11. Christ hath prayed for this, John xvii. 17, "Sanctify them through thy truth;" where the Lord is praying, that his disciples might be more and more sanctified, and so fitted and qualified for the work of the ministry they were to be employed in. And what he prayed for them, was not for them alone, but also for the elect, proportionably, who are opposed to the world, for which he did not pray, verse 9.

12. He standeth to believers in relation of a vine, or a root, in which they grow as branches, so that by abiding in him, living by faith in him, and drawing sap from him, they bring forth fruit in him, John xv. 1, 2, 4, 5. Their stock of grace is in him, the root; and he communicateth sap and life unto his branches, whereby they grow, flourish, and bring forth fruit to the glory of God.

13. Christ hath taken on him the office of a prophet and teacher, to instruct us in the way wherein we ought to go; for he is that great prophet whom the Lord promised to raise up, and who was to be heard and obeyed in all things, Deut. xviii. 15. Acts iii. 22, and vii. 37. "He is given for a witness, and a leader," Isa. lv. 4; and we are commanded to hear him, Matt, xvii. 5. Mark x. 7.

14. He hath also taken on him the office of a king, Psal. ii. 6. Matt, xxviii. 5. Isa. ix. 7. Phil. ii. 8-11. and thereby standeth engaged to subdue all their spiritual enemies, Satan and corruption, Psal. cx. He is given for a leader and commander, Isa. lv. 5, and so can cause his people walk in his ways.

15. When we defile ourselves with new transgressions and failings, he hath provided a fountain for us to wash in; "a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness," Zech. xiii. 1; and this fountain is his blood, which cleanseth from all sin, Heb. ix. 14. 1 John i. 7. Rev. i. 5.

16. He is set before us as a copy and pattern, that we "should walk even as he walked," 1 John ii. 6. "He left us an example that we should follow his steps," 1 Pet. ii. 21. But we should beware to separate this consideration from the preceding, as antichristian Socinians do, who will have Christ only to be a copy.

17. He hath overcome Satan, our arch enemy, and hath destroyed his works, 1 John iii. 8. He came to destroy the works of the devil; and in particular, his works of wickedness in the soul. Thus he is a conqueror and the captain of our salvation.

18. As he hath purchased, so hath he appointed ordinances, for the laying of the foundation, and carrying on this work of sanctification; both word and sacraments are appointed for that; the word to convert and to confirm, John xvii. 17. "Sanctify them through thy truth, thy word is truth," said Christ. The word is given as the rule; and also through the means thereof is life and strength conveyed to the soul, "to perfect holiness in the fear of God," 1 Pet. ii. 2. And the sacraments are given to strengthen and confirm the soul in the ways of God.

19. As he hath laid down strong encouragements to his followers, to hold on in the way of holiness, many great and precious promises, by which they may be made partakers of the divine nature, 2 Pet. i. 4; and by which they are encouraged to cleanse themselves from all filthiness of the flesh and spirit, 2 Cor. vii. 1; and many motives to hold on and continue; so hath he rolled difficulties out of the way, whether they be within us, or without us, and thereby made the way easy and pleasant to such as walk in it; so as they may now run the way of his commandments, and walk and not weary, and run and not be faint.

Nay, 20. We would remember for our encouragement and confidence, that in carrying on of this work lieth the satisfaction of the soul, and the pleasure of the Lord that must prosper in his hand, and thus he seeth his seed, and hath of the travail of his soul, and is satisfied.

These particulars, rightly considered, will discover unto us, what a noble ground for sanctification is in Christ laid down for believers, which they may, and must by faith grip to, that they may grow in grace, and grow up in Christ, and perfect holiness; and what a wonderful contrivance of grace this is, wherein all things are made so sure for believers, Christ becoming all things to them, and paving a royal and sure way for them; sure for them, and glorious to himself!

As to the second particular, that is, how believers are to carry in this matter, or how they are to make use of Christ, and of those grounds of sanctification in Christ, which we have mentioned:

First, There are some things which they should beware of, and guard against; as,

1. They should beware of an heartless despondency, and giving way to discouragement, and hearkening to the language of unbelief, or to the suggestion of Satan, whereby he will labour to persuade them of the impossibility of getting the work of sanctification throughed, or any progress made therein to purpose. Satan and a deceitful heart can soon muster up many difficulties, and allege that there are many lions, many insuperable difficulties in the way, to discourage them from venturing forward; and if Satan prevail here, he hath gained a great point. Therefore the believer should keep up his head in hope, and beware of multiplying discouragements to himself, or of concluding the matter impossible; for then shall he neither have heart nor hand for the work, but sit down and wring his hands as overcome with discouragement and despondency of spirit.

2. They should beware of wilfully rejecting their own mercies, and forbearing to make use of the grounds of hope, of strength and progress in the matter of sanctification, which Christ hath allowed them to make use of. There is such an evil among God's children, that they scar at that which Christ out of great love hath provided for them, and dare not with confidence make use of, nor apply to themselves the great and comfortable promises, to the end they might be encouraged; they will not take their allowance, as thinking themselves unworthy; and that it would be presumption in them to challenge a right to such great things; and they think it commendable humility in them, to stand a-back, and so wilfully refuse the advantages and helps, that make so much for their growth in grace.

3. They should beware of a careless neglect of the means appointed for advancing in holiness; for, though the means do not work the effect, yet it is by the means that God hath chosen to work the work of sanctification. Here that is to be seen, "that the hand of the diligent maketh rich; and the field of the slothful is soon grown over with thorns and nettles; so that poverty cometh as one that travaileth, and want as an armed man," Prov. xxiv. 30. It is a sinful tempting of God, to think to be sanctified another way than God hath in his deep wisdom condescended upon.

4. Yet they should beware of laying too much weight on the means and ordinances, as if they could effectuate the business. Though the Lord hath thought fit to work in and by the means, yet he himself must do the work. Means are but means, and not the principal cause; nor can they work, but as the principal agent is pleased to make use of them, and to work by them. When we lean to the means and to instruments, we prejudge ourselves, by disobliging of God, and provoking him to leave us, that we may wrestle with the ordinances alone, and find no advantage. Therefore the soul should guard against this.

5. Albeit the means can do nothing unless he breathe, yet we should beware not only of neglecting, as we said before, but also of a slighting way of performing them, without that earnestness and diligence that is required,—"cursed is he who doth the work of the Lord negligently," Jer. xlviii. 10. Here then is the special art of Christianity apparent, to be as diligent, earnest and serious in the use of the means, as if they could effectuate the matter we were seeking; and yet to be as much abstracted from them, in our hopes and expectation, and to be as much leaning on the Lord alone, and depending on him for the blessing, as if we were using no means at all.

6. They should beware of slighting and neglecting the motions of the Spirit; for thereby they may lose the best opportunity. They should be always on the wing, ready to embrace the least motion; and they should stand always ready, waiting for the breathings of his Spirit, and open at his call; lest afterward, they be put to call and seek, and not attain what they would be at, as we see in the spouse, Cant. v. 2, 3, 4, &c.

7. They should also guard against the quenching of the Spirit, 1 Thess. v. 12; or grieving of the Spirit, Eph. iv. 30, by their unchristian and unsuitable carriage; for this will much mar their sanctification. It is by the Spirit that the work of sanctification is carried on in the soul; and when this Spirit is disturbed, and put from his work, how can the work go on? When the motions of this indwelling Spirit are extinguished, his work is marred and retarded; and when he is grieved, he is hindered in his work. Therefore souls must guard against unbelief, despondency, unsuitable and unchristian carriage.

8. Especially they should beware of wasting sins, Psal. li. 10. Sins against light and conscience, such as David called presumptuous sins, Psal. xix. 13. They should beware also of savouring any unknown corruption, or any thing of that kind, that may hinder the work of sanctification.

Secondly, It were useful, and of great advantage for such as would grow in grace, and advance in the way of holiness, to be living in the constant conviction,

1. Of the necessity of holiness, "without which no man shall see God," Heb. xii. 14. "Nothing entering into the New Jerusalem that defileth," Rev. xxi. 7.

2. Of their own inability to do any one act right; how they are not sufficient of themselves to think any thing as of themselves, 2 Cor. iii. 5; and that without Christ they can do nothing, John xv. 5.

3. Of the insufficiency of any human help, or means, or way which they might think good to choose, to mortify aright one corruption, or to give strength for the discharge of any one duty; for our sufficiency is of God, 2 Cor. iii. and it is "through the Spirit that we must mortify the deeds of the body," Rom. viii. 13.

4. And of the treachery and deceitfulness of the heart, which is bent to follow by-ways, being not only "deceitful above all things, but also desperately wicked," Jer. xvii. 9.

That by this means, the soul may be jealous of itself, and despair of doing any thing in its own strength, and so be fortified against that main evil, which is an enemy to all true sanctification, viz. confidence in the flesh.

Thirdly, The soul will keep its eye fixed on those things:

1. On Christ's all-sufficiency to help; in all cases that "he is able to save to the uttermost," Heb. vii. 25.

2. On his compassionateness to such as are out of the way; and readiness to help poor sinners with his grace and strength; and this will keep up the soul from fainting and despairing.

3. On the commands of holiness; such as those, "cleanse your hand, and purify your hearts," James iv. 8, and, "be ye holy, for I am holy," 1 Pet. i. 15, 16, and the like; that the authority of God and conscience to command may set the soul a-work.

4. On the great recompense of reward that is appointed for such as wrestle on, and endure to the end; and on the great promises of great things to such as are sanctified, whereof the scriptures are full; that the soul may be encouraged to run through difficulties, to ride out storms, to endure hardness, as a good soldier, and to persevere in duty.

5. On the other hand, on the many sad threatenings and denunciations of wrath, against such as transgress his laws, and on all the sad things that such as shake off the fear of God and the study of holiness have to look for, of which the scripture is full; that by this means the soul may be kept in awe, and spurred forward unto duty, and made the more willing to shake off laziness.

6. On the rule, the word of God, by which alone we must regulate all our actions; and this ought to be our meditation day and night, and all our study, as we see it was David's, and other holy men of God, their daily work, see Psal. i. and cxix.

Fourthly, In all this study of holiness, and aiming at an higher measure of grace, the believer would level at a right end, and so would not design holiness for this end, that he might be justified thereby, or that he might thereby procure and purchase to himself heaven and God's favour; for the weight of all that must lie on Jesus Christ, who is our righteousness; and our holiness must not dethrone him, nor rob him of his glory, which he will not give to another; but would study holiness, to the end he might glorify God, Father, Son, and Holy Spirit, and please him who calleth to holiness, and thereby be "meet to be partakers of the inheritance of the saints in light," Col. i. 10, 12; and be made a meet bride for such a holy bridegroom, and a member to such an holy head; that hereby others might be edified, Matt. v. 16. 1 Pet. ii. 12, and iii. 1, 2; that the soul may look like a temple of the Holy Ghost, and like a servant of Christ's bought with a price, 1 Cor. vi. 17-20; and have a clear evidence of his regeneration and justification, and also that he may express his thankfulness to God for all his favours and benefits.

Fifthly, The soul should by faith lay hold on, and grip fast to the ground of sanctification; that is to say, (1.) To what Christ hath purchased for his people. (2.) To what as a public person he hath done for them; and so by faith,

1. Challenge a right to, and lay hold on the promises of grace, strength, victory, and thorough bearing, in their combating with corruption within, and Satan and a wicked world without.

2. "Reckon themselves dead unto sin, through the death of Christ; and alive unto God through his resurrection," Rom. vi. 4, 11. "And that the old man is crucified with him, that the body of sin might be destroyed," verse 6. "And that they are now not under the law, but under grace," verse 14.

That by this means they may be encouraged to continue fighting against a vanquished enemy, and not give over, notwithstanding of disappointments, discouragements, prevailings of corruption, &c. and the believer may know upon what ground he standeth, and what is the ground of his hope and expectation of victory in the end; and so he "may run, not as uncertainly; and so fight, not as one that beateth the air," 1 Cor. ix. 26.

Sixthly, In this work of sanctification, the believer should be much in the lively exercise of faith; fight by faith; advance by faith, grow up, and bring forth fruit by faith; and so,

1. The believer would be oft renewing his grips of Christ, holding him fast by faith; and so abiding in him, that he may bring forth fruit, John xv. 4,5.

2. Not only would he be keeping his union fast with Christ, but he would also be eyeing Christ by faith, as his store-house, and general Lord dispensator of all the purchased blessings of the covenant, which he standeth in need of, and looking on Christ, as standing engaged by office to complete his work of salvation, and to present him with the rest to himself holy, without blemish, yea, and without spot and wrinkle, or any such thing, Eph. v. 27.

3. He would by faith grip to the promises, both of the general stock of grace, the new heart, and heart of flesh, and the spirit to cause us walk in his statutes, Ezek. xxxvi. 26,27; and of the several particular acts of grace that be standeth in need of, such as that, Jer. xxx. 8, "I will cleanse them from all their iniquities," &c. So Ezek. xxxvi. 25. Jer. xxxi. 19. As the church doth, Micah vii. 9. "He will subdue our iniquities," &c. And so having, or gripping these promises, we are to cleanse ourselves from all filthiness of flesh and spirit, "and perfect holiness in the fear of God," 2 Cor. vii. 1.

4. As the believer would by faith draw out of Christ, through the conduit of the promises, which are all "yea and amen in him," 2 Cor. i. 20. grace, strength, knowledge, courage, or whatever his fight in this warfare calleth for, to the end he may be strong in "the Lord, and in the power of his might," Eph. vi. 10; so he would by faith roll the weight of the whole work upon Christ; and thus cast himself, and his care and burden on him who careth for him, 1 Pet. v. 7. Psal. xxxvii. 5, and lv. 22; and so go on in duty, without anxiety, knowing who beareth the weight of all, and who hath undertaken to work both to will and to do, according to his good pleasure. Thus should the work be easy and safe, when by faith we roll the burden on him, who is the chosen one fitted for that work, and leave it on him, who is our strength, patiently waiting for the outgate, in hope.

Thus the believer makes use of Christ, as made of God sanctification, when in the use of means appointed, eyeing the covenant of grace, and the promises thereof, and what Christ hath done to sanctify and cleanse his people, he rolleth the matter on him, and expecteth help, salvation, and victory through him.

CAUTIONS.

But lest some should be discouraged, and think all this in vain, because they perceive no progress nor growth in grace for all this, but rather corruption as strong and troublesome as ever, I would say a few things to them.

1. Let them search and try, whether their shortcoming and disappointment doth not much proceed from this, that the matter is not so cleanly cast over on Christ as it should be; is it not too oft found, that they go forth to the battle in their own strength, lippening to their own stock of grace, to their own knowledge, or to their duties, or the like? How then can they prosper?

2. Let them mourn as they get any discovery of this, and guard against that corrupt bias of the heart, which is still inclining them to an engagement without the Captain of their salvation, and a fighting without the armour of God.

3. Let them try and see, if, in studying holiness, they be not led by corrupt ends; and do not more labour after sanctification, that they may be more worthy and the better accepted of God, and that they may have quietness and peace as to their acceptance with God, as if this were any cause, matter, or condition of their righteousness and justification before God, than that they may shew their obedience to the command of God, 1 Thes. iv. 3. Eph. ii. 10. John xv. 16; and express their thankfulness to him, and glorify God, Mal. i. 6. Matt. iii. 16. John xvii. 10. Eph. iv. 30; and if so, they ought to acknowledge God's goodness in that disappointment, seeing thereby they see more and more a necessity of laying aside their own righteousness, and of betaking themselves to the righteousness of Christ, and of resting on that alone for peace and acceptance with God.

4. They should try and see, if their negligence and carelessness in watching, and in the discharge of duties, do not occasion their disappointments and shortcoming. God sometimes thinks fit to suffer a lion of corruption to set on them, that they may look about them, and stand more vigilantly upon their watch-tower, knowing that they have to do with a vigilant adversary, the devil, who, as a roaring lion, goeth about seeking whom he may devour, I Pet. v. 8. and that "they fight not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world; against spiritual wickedness in high places," Eph. vi. 12. It is not for nought that we are so often commanded to watch, Matt. xxiv. 42, and xxv. 13, and xxvi. 41, and xiv. 38. Luke xxi. 36. Mark xiii. 33-37. 1 Cor. xvi. 13. 1 Thes. v. 6. 1 Pet. iv. 7. Col. iv. 2. Through the want of this, we know what befel David and Peter.

5. They should try and see, whether there be not too much self-confidence, which occasioned Peter's foul fall. God may, in justice and mercy, suffer corruption to break loose upon such, at a time, and tread them under foot, to learn them afterward to carry more soberly; and to "work their salvation with fear and trembling," Phil. ii. 12, remembering what a jealous, holy God he is, with whom they have to do; what an adversary they have against them; and how weak their own strength is.

6. This should be remembered, that one may be growing in grace, and advancing in holiness, when, to his apprehension, he is not going forward from strength to strength, but rather going backward. It is one thing to have grace, and another thing to see that we have grace; so it is one thing to be growing in grace, and another thing to see that we are growing in grace. Many may question their growth in grace, when their very questioning of it may evince the contrary. For they may conclude no growth, but rather a back-going, because they perceive more and more violent, and strong corruptions, and hidden works of darkness and wickedness, within their soul, than ever they did before; while as that great discovery sheweth the increase of their spiritual knowledge, and an increase in this is an increase in grace; so they may question and doubt of their growth, upon mistakes, as thinking corruption always strongest when it makes the greatest stir and noise; or their complaints may flow from a vehement desire they have to have much more sanctification, which may cause them overlook many degrees they have advanced. Or some such thing may occasion their darkness and complaints; yea, God may think it fittest for them, to the end they may be kept humble and diligent, to be in the dark as to their progress; whereas if they saw what advancement and progress they had made in Christianity, they might grow wanton, secure, and careless, and so occasion some sad dispensation to humble them again.

7. It should be remembered, that perfect victory is not to be had here. It is true, in respect of justification through the imputation of the perfect righteousness of Christ, and in respect of their sincerity and gospel simplicity, and in respect also of the parts of the new man, believers are said to be perfect; such an one was Noah, Gen. vi. 9, and Job, chap. i. 1, 8. See also Psalm xxxvii. 37, and lxiv. 4. 1 Cor. ii. 6. Heb. v. 14. James iii. 2. And it is true, we are to aim at perfection, and to pray for it, as Matt. v. 48. 2 Cor. xiii. 11. Col. iv. 12. Heb. xiii. 21. James i. 4. 1 Pet. v. 10. Heb. vi. 1. Yet as to the degrees of holiness and sanctification, and in respect of the remnant of corruption within, there is no full perfection here, Jer. ix. 20, 21. Phil. iii. 12. For even he who is washed, and, as to justification, is clean every whit, yet needeth to wash his feet, because contracting filth in his conversation, Job xiii. 10. So that if the Lord should mark iniquity, no man should stand, Psalm cxxx. 3, and cxliii. 2. There will still be in the best something, more or less, of that battle, that Paul speaketh of, Rom. vii. 15-23. So that they will still have occasion to cry out with him, verse 24, "O wretched man that I am, who shall deliver me from the body of this death!" And the flesh will still lust against the spirit, and the spirit against the flesh, so that they shall not be able to do what they would, Gal. v. 17. The place of perfection is above, where all tears are wiped away, and the weary wrestler is at rest.

8. Let them not mistake and think, that every stirring of corruption in the soul, argueth its dominion and prevailing power. Corruption may stir and make a great deal ado, where it cannot get leave to reign; and be as a violent and cruel invader, seeking the throne, putting the whole kingdom in a combustion, who is resisted with force of arms.

Corruption may be more quiet and still, when indeed it hath the throne of the soul; as a conqueror may be more quiet and still, when he hath overcome and is in peaceable possession of the kingdom, than when he was but fighting for it. When the strong man keeps the house, and is master, then all is quiet and at rest, till a stronger come and thrust him out, and dispossess him.

9. Sanctification doth not always consist in a man's freedom from some corruptions. For there may be some corruptions that one hath no natural inclination to, but, on the contrary, a great aversion for; as some world's wretches may have no inclination to prodigality and ranting, or such like vices, which are contrary to their humour, or to their constant education; and Satan may never tempt some man to such evils, knowing he will get more advantage by plying his temper and genius, and so carrying him away to the other contrary evil; and so, though this man know not so much, as what it is once to be tempted to those vices, yet that will not say, that he is a sanctified man; far less will it say, that he hath more grace than another man, whose predominant that evil is, and against which he is daily fighting and wrestling. Whence it appeareth that wrestling and protesting against even an overcoming corruption, may evidence more of grace, than freedom from some evils, to which some are not so much tempted, and to which they are naturally less inclined.

10. Nor should they think, that corruption is always master of the soul, and possessing the throne as a full conqueror, when it prevaileth and carrieth the soul headlong at a time, for corruption may sometimes come in upon the soul as an inundation with irresistible violence, and, for a time, carry all before it, so that the soul cannot make any sensible resistance; as when a sudden, violent, and unexpected temptation setteth on, so as the poor man is overwhelmed, and scarce knoweth where he is, or what he is doing, till he be laid on his back. At that time it will be a great matter, if the soul dare quietly enter a protest against and dissent from what is done, and if there be an honest protestation against the violent and tyrannical invasion of corruption, we cannot say, that corruption is in peaceable possession of the throne. If the spirit be lusting against the flesh, levying all the forces he can against the invader, by prayer and supplication to God, and calling in all the supply of divine help he can get, and, when he can do no more, is fighting and groaning under that unjust invasion, resolving never to pay homage to the usurper, nor to obey his laws, nor so much as parley with him, or make peace, we cannot say, that the soul doth consent fully unto this usurpation. Nay, if the soul shall do this much, at such a time when Satan sets on with all his force, it will be a greater evidence of the strength of grace in the soul, than if the soul should do the same or a little more, at a time when the temptation is not so strong.

11. It is not good for them to say, that grace is not growing in them, because they advance not so far as some do; and because they come not to the pitch of grace that they see some advanced to. That is not a sure rule to measure their growth in grace by. Some may have a better natural temper, whereby they are less inclined to several vices which these find a strong propension to; they may have the advantage of a better education, and the like; so that they should rather try themselves this year by what they were the last year, and that in reference to the lusts to which they have been most subject all their days.

12. We must not think that every believer will attain to the same measure of grace. There is a measure appointed for every member or joint of this body; and every joint supplieth, according to the effectual working in the measure of every part, Eph. iv. 16. God hath more ado with some than with others; there is more strength required in an arm or leg than in a finger or toe; and every one should be content with his measure, so far as not to fret or repine against God and his dispensations, that makes them but a finger, and not an arm of the body; and do their duty in their station, fighting against sin, according to the measure or grace dispensed to them of the Lord, and that faithfully and constantly; and not quarrel with God, that he maketh us not as free of temptations and corruptions as some others. For the captain must not he blamed for commanding some of his soldiers to this post where they never once see the enemy, and others to that post where they must continually fight. The soldier is here under command, and therefore must be quiet, and take his lot; so must the Christian reverence the Lord's dispensations, in ordering matters, so as they shall never have one hour's quietness, while, as others have more rest and peace, and stand at their post fighting, resolving never to yield, but rather to cover the ground with their dead bodies, till the commander-in-chief think good to relieve them. Sure I am, as the only wise God hath distributed to every member of the body, as he hath thought good, so it is the duty of every member to endeavour this holy submission to him, as to the measure of grace, considered as his free gift bestowed on them; and to be humbled for the grudgings of his heart, because God hath not given him more talents. And sure I am, though this submission make no great noise in the world; yet really this is one of the highest degrees of grace attainable here, and such an ornament of a meek and quiet spirit, as is in the sight of God of great price. So that whoever hath attained to this, have the very grace they seem to want, and more. Yet, lest this should be abused, let me add a word or two of caution, to qualify this submission. (1.) There must be with it a high prizing even of that degree of grace which they want. (2) There must be a panting after grace, as it is God's image, and a conformity to him, and with so much singleness, as they may be in case to say, without the reproachings of their heart, they do not so much love holiness for heaven, as heaven for holiness. (3.) There must be an unceasingness in using all means, whereby the growth of grace may be promoved to this end, that they may be conformed to his image, rather than that they may be comforted. (4.) There must be also a deep humiliation for the want of that degree of grace they would have, as it importeth the want of so much conformity to him to whose image they are predestinated to be conformed, which will very well consist with this submission we are speaking of.

13. It would be remembered, that there may be a great progress, even when it is not observed; when, (1.) Hereby the man is made to lie in the dust, to loath himself, and cry, behold I am vile! (2.) Hereby his indignation against the body of death is the more increased. (3.) Hereby his esteem of a Saviour and of the blessed contrivance of salvation is the more heightened, that he seeth he is thereby brought to make mention of his righteousness, even of his only. (4.) Hereby his longing after immediate fruition is increased, where all these complaints shall cease. (5.) And hereby he is put to essay that much slighted duty of holding fast the rejoicing of his hope firm unto the end, looking and longing for the grace that shall be brought unto him at the revelation of Jesus Christ, when he shall be presented without spot, and be made meet to be a partaker of the inheritance of the saints in light.



CHAPTER VI.

HOW CHRIST IS TO BE MADE USE OF, IN REFERENCE TO THE KILLING AND CRUCIFYING OF THE OLD MAN.

Having thus shortly pointed out some things in general, serving to the clearing and opening up the way of our use-making of Christ for sanctification, we come now more particularly to the clearing up of this business. In sanctification we must consider, first, The renewing and changing of our nature and frame; and, next, The washing and purging away of our daily contracted spots. The first of these is commonly divided into two parts, viz. 1st, The mortification, killing, and crucifying of the old man of sin and corruption which is within; and, 2d, The vivification, renewing, quickening, and strengthening of the new man of grace; and this is a growth in grace, and in fruitfulness and holiness.

As to the first of these, viz. The mortification or crucifying of the old man, we would know, that there is such a principle of wickedness and enmity against God in man by nature, now since the fall, whereby the man is inclined to evil, and only to evil. This is called the old man, as being like the body, made of so many parts, joints, and members, that is, so many lusts and corruptions and evil inclinations, which, together, make up a-corpus, and they are fast joined and compacted together, as the members of the body, each useful and serviceable to one another, and all of them concurring and contributing their utmost to the carrying on of the work of sin, and so it is the man of sin; and it is also called the old man, as having first possession of the soul, before it is by grace renewed, and it is a dying more and more daily. Thus it is called the old man, and the body of sin, Rom. vi. 6. This old man hath his members in our members and faculties, so that none of them are free,—understanding, will, affections, and the members of our body are all servants of unrighteousness to this body of sin, and old man. So we read of the motions of sin, Rom. vii. 5, which work in our members to bring forth fruit unto death; and of the lusts of the flesh, Rom. xiii. 14. Gal. v. 16, 24; and the lusts of sin, Rom. vi. 12. So we hear of the desires of the flesh and of the mind, Eph. ii. 3; and of affections and lusts, Gal. v. 24. And the old man is said to be corrupt, according to the deceitful lusts, Eph. iv. 22; all which lusts and affections are as so many members of this body of sin, and of this old man. And, further, there is herein a considerable power, force, and efficacy, which this old man hath in us, to carry us away, and, as it were, command or constrain us, as by a forcible law. Hence we read of the law of sin and death, Rom. viii. 2, which only the "law of the Spirit of life in Christ doth make us free from." It is also called a "law in our members warring against the law of our mind," Rom. vii. 23, "and bringing us into captivity to the law of sin which is in our members." So it is said, "to lust against the Spirit, and to war," Gal. v. 17. All which point out the strength, activity, and dominion of sin in the soul, so that it is as the husband over the wife, Rom. vii. 1; yea, it hath a domineering and constraining power, where its horns are not held in by grace. And as its power is great, so its nature is wicked and malicious; for it is pure "enmity against God," Rom. viii. 7; so that it neither is nor can be reconciled, and therefore must be put off and abolished, Eph. ii. 15; killed and crucified, Rom. vi. 6. Now herein lieth the work of a believer, to be killing, mortifying, and crucifying this enemy, or rather enmity; and delivering himself from under this bondage and slavery, that he may be Christ's free man, and that through the Spirit, Rom. viii. 13.

Now, if it be asked, How shall a believer make use of Christ, to the end this old man may be gotten crucified? or, how should a believer mortify this old man, and the lusts thereof, through Christ, or by the Spirit of Jesus? We shall propose those things, which may help to clear this:

1. The believer should have his eye on this old man as his arch-enemy, as a deadly cut-throat lying within his bosom. It is an enemy lodging within him, in his soul, mind, heart, and affections, so that there is no part free; and therefore is acquaint with all the motions of the soul, and is always opposing and hindering every thing that is good. It is an enemy that will never be reconciled to God, and therefore will not be reconciled with the believer as such; for it is called enmity itself, and so it is always actively seeking to promove the ruin of the soul, what by prompting, inclining, moving, and forcibly drawing or driving, sometimes with violence and rage, to evil; what by with standing, resisting, opposing, counter-working, and contradicting what is good; so that the believer cannot get that done which he would do, and is made to do that which he would not. Therefore this being such an enemy, and so dangerous an enemy, so constant and implacable an enemy, so active and close an enemy, so deadly and destructive, it is the believer's part to guard against this enemy, to have a vigilant eye upon it, to carry as an irreconcilable enemy thereunto; and therefore never to come in terms of capitulation or agreement therewith, never once to parley, let be make peace. And the believer would not have his vigilant eye upon this or that member of this body of death, so much as upon the body itself, or the principle of wickedness and rebellion against God; the head, life, spirit, or law, of this body of death; for there lieth its greatest wickedness and activity; and this is always opposing us, though not in every joint and member; but sometimes in one, sometimes in another.

2. Though the believer should have a main eye upon the body, this innate, strong, and forcible law of sin and death, yet should he have friendship and familiarity with no part, member, or lust of all this body. All the deeds of the body should be mortified, Rom. viii. 13; the old man with his deeds should be mortified, Col. iii. 6; and we should "mortify our members which are upon the earth," verse 5; for all of them are against us, and the least of them countenanced, entertained, and embraced, will work our ruin, and cut our soul's throat; therefore should the believer look on each of them, and on all of them, as his deadly enemies.

3. He should consider, that, as it is a very unseemly thing for him to be a slave to that old tyrant, and to yield his members as so many servants to iniquity, so it is dangerous and deadly. His life lieth at the stake; either he must get it mortified, killed, and subdued, or it will kill him; his life will go for its life; if this enemy escape, he is a gone man. The consideration of this should cause the believer to act here in earnestness and seriousness, with care and diligence, and set about this work of mortification with labour and pains.

4. Much more must it be against all reason and Christianity, for the believer to be making "provision for the flesh, to fulfil the lusts thereof," Rom. xiii. 14. To be strengthening the hands of, and laying provision to this enemy, which is set and sworn against us, can stand with no reason. And here is much of the Christian's prudence and spiritual wisdom required, to discern what may make for fostering of this or that corruption, or member of the body of sin and death, and to withdraw that, as we will labour to take away provision of any kind from an enemy that is coming against us. Paul acted herein as a wise gamester and combatant, when he kept under his body, and brought it into subjection, 1 Cor. ix. 27. It were but to mock God, and to preach forth our own folly, to be looking to Christ for help against such an enemy, and, in the meantime, to be underhand strengthening the hands of the enemy; this would be double dealing, and treachery against ourselves.

5. To the end, their opposition unto this enemy may be the stronger and more resolute, they should consider, that this body of sin is wholly set against God, and his interest in the soul, being very enmity itself against God, Rom. viii. 7; and always lusting and fighting against the work of God in the soul, Gal. v. 17; and against every thing that is good, so that it will not suffer, so far as it can hinder the soul to do anything that is good, at least in a right manner, and for a right end. Nay, with its lustings, it driveth constantly to that which is evil, raiseth evil motions and inclinations in the soul, ere the believer be aware; sideth with any temptation that is offered, to the end that it may destroy the soul, like a traitor within; as we see it did in David, when he fell into adultery; and with Asaph, Psalm lxxiii. 2; yea, itself opposeth and tempteth, James i. 14, by setting mind, will, and affections on wrong courses; and thus it driveth the soul to a course of rebellion against God, or diverts it, and draws it back, that it cannot get God served aright; yea, sometimes it sets a fire in the soul, entangling all the faculties, filling the mind with darkness or prejudice, misleading or preventing the affections, and so miscarrying the will, and leading it captive, Rom. vii. 23; so that the thing is done which the unregenerate soul would not do, and the duty is left undone which the soul would fain have done; yea, and that sometimes notwithstanding of the soul's watching and striving against this; so strong is its force.

6. The believer should remember, that this enemy is not for him to fight against alone, and that his own strength and skill will make but a slender opposition unto it. It will laugh at the shaking of his spear; it can easily insinuate itself, on all occasions, because it lieth so near and close to the soul, always residing there, and is at the believer's right hand whatever he be doing, and is always openly or closely opposing, and that with great facility; for it easily besetteth, Heb. xii. 1, because it lieth within the soul, and in all the faculties of it—in the heart, mind, will, conscience, and affections; so that upon this account, the deceitfulness of the heart is great, and passeth the search of man, Jer. xvii. 9. Man cannot know all the windings and turnings, all the drifts and designs, all the lurking and retiring places, all the falsehoods and double dealings, all the dissimulations, lies, and subterfuges, all the plausible and deceitful pretexts and insinuations of his heart acted and spirited by this law of sin and death. And besides this slight and cunning, it hath strength and power to draw by lusts into destruction and perdition, 1 Tim. iv. 9, and to carry the soul headlong; so that it makes the man's case miserable, Rom. vii. 24. All which would say, that the believer should call in other help than his own, and remember, that "through the Spirit he must mortify the deeds of the body," Rom. viii. 13.

7. And therefore the believer must lay aside all his carnal weapons, in dealing with his adversary, and look out for divine help and assistance, even for the promised Spirit, through which alone he can be instructed and enabled for this great work; for of himself he can do nothing, not so much as think a good thought as of himself, 2 Cor. iii. 5, far less will he be able to oppose such a mighty adversary, that hath so great and many advantages; and therefore all his carnal means, purposes, vows, and fightings in himself, will but render himself weaker, and a readier prey unto this adversary, which gaineth ground while he is so opposed. It is Christ alone and his Spirit, that can destroy the works of the devil, and kill or crucify this enmity.

8. So that the believer must have his recourse for help and succour here, unto Jesus the Captain of salvation, and must follow him, and fight under his banners, make use of his weapons, which are spiritual; fight according to his counsel and conduct, taking him as a Leader and Commander, and lying open for his orders and instructions, waiting for the motions of his Spirit, and following them; and thus oppose and fight against this deadly enemy, with an eye always on Christ by faith, depending on him for light to the mind, resolution to the will, and grace to the whole soul to stand in the battle, and to withstand all assaults, and never engage in a dispute with this enemy, or any lust or member of this body without Christ the principal, that is, the soul would despair in itself, and be strong in him, and in the power of his might, by faith griping to him, as Head, Captain, and Commander-in-chief, resolving to fight in his strength, and to oppose through the help of his Spirit.

9. And for this cause, the believer would eye the covenant of redemption, the basis of all our hope and consolation, wherein final and full victory is promised to Christ, as Head of the elect, viz. "that he shall bruise the serpent's head;" and so that in him, all his followers and members of his mystical body shall lift up the head, and get full victory at length over both sin and death. Now it is "God that giveth us the victory, through our Lord Jesus Christ," 1 Cor. xv. 57. The believer would also eye by faith the covenant of grace, wherein particularly this same victory is promised to the believer, in and through Jesus, Rom. xvi. 20. "And the God of peace shall bruise Satan under your feet shortly; and sin shall not have dominion over you, for ye are not under the law, but under grace," Rom. vi. 14. The believer, I say, would look out by faith unto, and lay hold on these and the like promises, and thereby get strength conveyed to himself, whereby he may strive lawfully, and fight valiantly, and oppose with courage and resolution.

10. Further, the believer would eye Christ as a fountain of furniture, as a full and complete magazine, standing open, and ready for every one of his honest soldiers to run to for new supplies of what they want; so that whatever they find wanting in their Christian armour, they must run away to the open magazine, Christ's fulness, that standeth ready for them, and by faith take and put on what they want and stand in need of in their warfare. If their girdle of truth be slacked, loosed, or weakened, and they be meeting with temptations anent their hypocrisy, and Satan objecting to them their double dealing, of purpose to discourage them, and to make them faint and give over the fight; they must away to him who is the truth, that he may bind on that girdle better, and make their hearts more upright before God in all they do. And if their breastplate of righteousness be weakened, and Satan there seem to get advantage, by casting up to them their unrighteous dealings towards God or men, they must flee to him, who only can help here, and beg pardon through his blood for their failings, and set to again afresh to the battle. If their resolution, which is understood by the preparation of the gospel of peace, grow weak, it must be renewed in Christ's armoury, and the feet of new be shod therewith. If their shield of faith begin to fail them, away must they get to him who "is the Author and Finisher of faith," Heb. xii. 2. And if their helmet of hope begin to fail them, in this armoury alone can that be supplied. And if their sword be blunted in their hand, or they unable to wield it aright, the Spirit of Jesus can only teach their hands to fight, and instruct them how to manage that useful weapon with advantage. Thus must the believer "be strong in him, and in the power of his might," Eph. vi. 10. "He is their God that girdeth them with strength, and maketh their way perfect. He maketh their feet like hind's feet, and setteth them upon their high places. He teacheth their hands to war, so that a bow of steel is broken by their arms. He giveth them the shield of salvation. His right hand upholdeth them. He girdeth with strength unto the battle," &c. Psalm xviii. 32, &c.

11. For the further strengthening of their hope, faith, and confidence, believers would eye Christ, as hanging on the cross, and overcoming by death, death, and him that hath the power of death, the devil; and so as meritoriously purchasing this redemption from the slavery of sin and Satan, and particularly from the slavery of that body of death, and of the law of sin and death; for the apostle tells us, Rom. viii. 2, "That the law of the Spirit of life in Christ Jesus doth make us free from the law of sin and death," and that because, as he saith further, ver. 3, 4, "what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh; that the righteousness of the law might be fulfilled in us." So that the believer may now look upon that enemy, how fearful soever it may appear, as condemned and killed in the death, of Christ; he having laid down the price of redemption, hath bought this freedom from the chains and fetters with which he was held in captivity. Faith, then, on the death of Jesus satisfying justice for the poor captive, may, and should support and strengthen the hope and confidence of the believer, that he shall obtain the victory at length.

12. And it will further confirm the hope and faith of the believer, to look to Christ hanging on the cross, and there vanquishing and overcoming this arch-enemy, as a public person, representing the elect who died in him, and virtually and legally did in him overcome that jailor, and break his fetters; and the soul now believing, may, yea, should reckon itself in Christ dying, as it were, upon the cross, and there overcoming all those spiritual enemies. "Likewise," saith the apostle, Rom. vi. 11, "Reckon ye also yourselves to be dead indeed unto sin." From hence, even while fighting, the believer may account himself a conqueror, yea, "more than a conqueror, through him that loved him," Rom. viii. 37. Now faith acting thus on Christ, as a public person, dying and overcoming death and sin, the believer may not only infer the certainty of victory, knowing that our old man is crucified with Christ, Rom. vi. 6; but also from the cross of Christ draw strength to stand and fight against the strugglings of this vanquished and killed enemy. "They that are Christ's have crucified the flesh with the affections and lusts," Gal. v. 24. But how? Even by the cross of Christ. "For thereby is the world crucified unto me," saith the apostle, Gal. vi. 14, "and I unto the world." "Your old man is crucified with him, that the body of sin might be destroyed," Rom. vi. 6.

13. The believer being dead indeed unto sin, through the cross of Christ, is to look upon himself as legally freed from that yoke of bondage under sin and death. "The law hath dominion over a man as long as he liveth," Rom. vii. 1. "But by the body of Christ believers are become dead to the law," ver. 4. That law of sin and death which hath dominion over a man that liveth still in nature, and is not yet by faith planted in the likeness of Christ's death, nor buried with him by baptism into death, Rom. vi. 4, 5, hath not that dominion over believers it had once—"For the law of the Spirit of life in Christ Jesus hath made them free from the law of sin and death," Rom. viii. 2; so that now the believer, is free from that tyranny; and that tyrant can exercise no lawful jurisdiction or authority over him; and therefore he may with the greater courage repel the insolencies of that tyrant, that contrary to all right and equity seeketh to lord it over him still. They are no lawful subjects to that cruel and raging prince, or to that spiritual wickedness.

14. So that the believer, renouncing that jurisdiction under which he was formerly, and being under a new husband, and under a new law, even the law of the Spirit of life in Christ Jesus, is to look upon all the motions of sin as illegal, and as treasonable acts of a tyrant. "The old man being crucified with Christ, that the body of sin might be destroyed, the believer is not any more to serve sin," Rom. vi. 6; "and being now dead, they are freed from sin," ver. 7; "and are married to another, even to him who is raised from the dead, and so they should not serve sin, but bring forth fruit unto God," Rom. vii. 4; and therefore, look upon all motions of the flesh, and all the inclinations and stirrings of the old law of sin, as acts of treachery and rebellion against the right and jurisdiction of the believer's new Lord and husband; and are therefore obliged to lay hold on this old man, this body of death, and all the members of it, as traitors to the rightful king and husband, and to take them prisoners to the king, that he may give out sentence, and execute the same against them, as enemies to his kingdom and interest in the soul;—they being now no more "servants of sin, but of righteousness, they ought no more to yield their members servants to uncleanness, and iniquity unto iniquity," Rom. vi. 18, 19; "and being debtors no more to the flesh, to live after the flesh," Rom. vii. 12; "they are to mortify the deeds of the body through the spirit," ver. 13; "and to crucify the flesh with the affections and lusts," Gal. v. 24; that is, by bringing them to the cross of Christ, where first they were condemned and crucified, in their full body and power; that a new sentence, as it were, may go out against them, as parts of that condemned tyrant, and as belonging to that crucified body.

15. So that the believer that would carry faithfully in this matter, and fight lawfully in this warfare, and hope to obtain the victory through Jesus Christ, must bring these traitors that appear in their sinful motions and lusts in the soul, working rebellion against the just authority and equitable laws of the lawful prince Jesus, before the tribunal of him who hath now got "all power and authority in heaven and in earth," Matt, xxviii. 18; "and hath all judgment committed to him," John v. 22; "and to this end, both died, and rose, and revived, that he might be Lord both of the dead and living," Rom. xvi. 9; that he may execute justice upon the traitor, head, and members; that he may trample these devils under, and bruise the head of these serpents within us. The believer then is by faith in prayer, to carry these open enemies to Christ, and declare and witness against them as traitors, by what mischief they have done in the soul, by their hindering the righteous laws of the king to be obeyed; and constraining and forcing, what by arguments and allurements, and what by forcible inclinations and pousings, to a disobedience and a counteracting of Christ; and he should urge and plead upon the fundamental laws of the land, viz. the articles of agreement betwixt the Father and the Son, and the faithful promises of the covenant of grace; and upon Christ's office as king and governor, and his undertaking as Mediator; upon the merits of his death and sufferings; upon his dying as a common person; upon the constitution of the gospel, whereby they are in law repute as dying in him, and so free from the law of sin and death; and upon their relation to him as their new Lord, Head, Husband, King, Commander, &c. Upon these arguments, I say, to plead for justice against the rebel that is now brought to the bar, and so by faith leave the prisoner in his hand, that he may, in his own time and way, give a second blow unto the neck of this implacable and raging enemy, that he may not rise up to disturb the peace of the soul as before; or to trouble, impede, and molest the soul in paying the homage and obedience due to his lawful master and sovereign king, JESUS.

CAUTIONS AND DIRECTIONS.

For further clearing of the premises, I would propose a few particulars, for caution and direction, as,—

1. This work of laying the burden of this business on Christ by faith, would be gone about with much singleness of heart, aiming at the glory of God, and the carrying on of his work in the soul; and not for self-ends, and carnal by-respects, lest thereby we mar all.

2. It would be carried on, without partiality, against all and every one of the lusts and motions of the old man. For if there be a compliance with and a sparing of any one known lust, the whole work may be marred; they may meet with a disappointment as to the particular lust they are desiring victory over;—and the lust they are harbouring, though it may seem little, may open a door to many stronger, and so occasion sad days to the man, ere he be aware.

3. As they would bring the particular lust, or lusts, unto Christ, as chief Lord Justice; so they would always lay the axe to the root of the tree, and crave justice against the main body, that yet lieth within the soul; and these particular corruptions and affections, that are as members of that body of sin, should put them in mind of the old man, for they should "crucify the flesh with the affections and lusts thereof," Gal. v. 24; the body and the members. These lusts are the lusts of sin, or of that head-sin, which hath a law, or the force and impulse of a law in the soul; and therefore their main design would be against this root, where lieth the strength and body of the enemy, and which acteth in those members; this is the capital enmity, and should be mainly opposed. And the following of this course would prove more successful than that which many time we take: our nibbling at, or wrestling against this or that member of the body of death, is but of little advantage, so long as the main body of sin, the bitter root of wickedness, the carnal mind, this innate enmity is miskent, and not opposed; but on the contrary, strike at this, we strike at all.

4. This would be the believer's constant work, to be "crucifying the flesh, with the lusts thereof; to be mortifying their members," wherein the members of the old man quarter and lodge, Col. iii. 5; "to be spiritually minded, and to mind the things of the Spirit," Rom. viii. 5, 6. "For the carnal mind is enmity, against God," Rom. viii. 7; "and so is not subject to the law of God, neither indeed can be." It is not only an enemy which may be reconciled, but enmity in the abstract, which never can be reconciled. And this enmity will never be idle; for it cannot till it be fully and finally destroyed; "the flesh is always lusting against the spirit,'" Gal. v. 17; "for they are contrary one to the other." So that though, to our sense, it may sometimes appear as sleeping, in regard that it doth not by some particular lust so molest and perplex the soul as formerly it did: yet it is restless, and may be more active in another lust, and so by changing weapons on us, deceive us. Here then is much spiritual wisdom and vigilancy required. When they think they have gotten one lust subdued, they must not think the war is at an end; but after all their particular victories, watch and pray, that they enter not into temptation.

5. This way of laying the weight of the matter on Christ, should and will keep them humble, and teach them not to ascribe the glory of any good that is done unto themselves, but to give him all the glory, who is jealous of his glory, and will not give it to another, that the crown may alone flourish on his head, who is the captain of their salvation, and who by his Spirit worketh all their works in them.

6. Nor would this way of carrying the matter to Christ, and putting it over on him, cause the believer become negligent in commanded duties, reading, hearing prayer, &c; for it is there he must expect to meet with Christ; there must he seek him, and there must he wait for him, and his Spirit to do the work desired. For though he hath not limited himself to these means, so, as he cannot, or will not any other way help, yet he hath bound us to them; and it is our duty to wait there, where he hath commanded us to wait, though he should sometime think good to come another way, for the manifestation of the sovereignty of his grace.

7. Yet while we are about the means, we would guard against a leaning to them, lest, instead of getting victory over corruption, we be brought more in bondage thereunto another way. We must not think that our prayers, or our hearing, or reading, &c. will bring down the body of death, or subdue any one corruption; for that were but an yielding to corruption, and opening a back door to the carnal mind, and to another deadly lust, and a beating corruption with a sword of straw. This is not to mortify the deeds of the body through the Spirit, but through the flesh; and a fleshly weapon will never draw blood of this spiritual wickedness or old man, or of any corrupt lust or affection thereof; and yet how many times doth our deceitful heart bias us this way? Our work would be, as is said, to use the ordinances as means, whereby we may get the business laid on Christ, and help from Christ to do the business. We must go to the means with our prisoner to find Christ there at his court and assizes, that he may take course with the traitor.

8. In all this there would be a looking to, and dependence on Christ for help and grace; because of ourselves, as of ourselves, we cannot do this much; we cannot complain aright of corruptions, nor take them away to Christ, nor ask for justice against them. As constables and other officers must carry malefactors to the courts of justice, upon public charges; so Christ will not have us doing or attempting this much on our own charges, for he giveth noble allowance.

9. In following of this course, we would not think always to come speed at the first. Sometimes the Lord, for the encouragement of his children, may give them a speedy hearing, and deliver them from the tyranny of some particular lust or other that hath troubled them; so that for some time at least, it shall not so trouble them as it did. Yet he will not do so always, but may think it good to keep them waiting on him, and hanging on his courts for some considerable time, that he may thereby exercise their faith, patience, desire, zeal, and diligence. So that it should not seem strange to us, if we be not admitted at the first, and get not our answer at the first cry.

10. When the Lord thinketh good to delay the answer to our desires, and the execution of justice on the malefactor and traitor, or to deliver us from his tyranny and trouble, we would beware of thinking to capitulate with the enemy for our peace and quiet, or to enter into a cessation of arms with him; that is, our enmity against him should never abate; nor should our desire after the mortification and crucifixion of this lust grow less; nor should we be at quiet and at peace, though it should seem to grow a little more calm and still, or not to rage as formerly; for this looks but like a covenant or confederacy with lust, which will not stand.

11. We would also know, that what Christ said of devils, holdeth good of these lusts, viz. "that some of them do not go out but by fasting and prayer;" that is, by Christ sought unto and found in these means. There are some lusts that will not be so easily killed and mortified as others, but will cost us more pains and labour, as being corruptions which possibly have some greater advantage of our natural temper and constitution of body, or of long continuance and a cursed habit, or the like. We must not then think it strange, if some such lust be not subdued so easily as some others to which we have fewer and weaker, and not so frequent temptations.

12. As we cannot expect a full conquest of the body of death, so long as we are here, as was shown above, neither can we expect a full and final victory over any one lust, which ever we have been troubled with. It is true, believers may be kept from some gross out-breaking of a corruption, which sometime prevailed, as Peter was from relapsing into an open and downright denying his Master; yet that same corruption did afterward stir, though not so violently as to carry him to such an height of sin; yet so far as to cause him do that which was a partial denying of his Master, when Paul withstood him to the face, because he was to be blamed for withdrawing from the Gentiles, for fear of them of the circumcision, &c. Gal. ii. 11, 12.: So, though a particular lust may be so far subdued through grace, as that for some considerable time a man may not find it so violent as it was; yet be cannot say that it is totally killed, because it may stir thereafter in some weaker measure; yea, he cannot tell, but ere he come to die, that same corruption may rise to be as violent as ever, and that Satan may again think to enter the soul at that same breach which once he entered at; yea, and who can tell, whether God may not suffer that corruption, which lay long as dead, to revive again for a time, and for a time drive the soul as violently as ever, and prevail for a time? And this should teach all to walk soberly, watchfully, and in fear, and to have a vigilant eye, even upon such lusts and carnal affections, as they may suppose they have got the victory of.