Christ: The Way, the Truth, and the Life Part 11

As in the former part, so here it will not be amiss to give a few words of caution, for preventing of mistakes.

1. We would beware of thinking that perfection can be attained here: the perfect man and measure of the stature of the fulness of Christ is but coming, and till then the body will be a perfecting and edifying, through the work of the ministry, Eph. iv. 12, 13. Believers must not think of sitting down on any measure of grace which they attain to here; but they must be growing in grace, going from strength to strength, till they appear in the upper Zion with the apostle, Phil. iii. 13.

"Forgetting those things that are behind, and reaching forth unto those things which are before, they must press toward the mark, for the prize of the high calling of G.o.d in Christ Jesus." It must then be a dreadful delusion for any to think that they can reach to such a degree of perfection here, as not to stand in need of the ordinance any more. Let all believers live in the constant conviction of their shortcoming, and be humbled, and so work out their salvation with fear and trembling.

2. Nor should every believer expect one and the same measure of holiness, nor can it be expected with reason that all shall advance here to the same height of sanct.i.ty; for every part of the body hath its own measure, and an effectual working in that measure: and so every joint of the body supplieth less or more, according to its proportion, and contributeth to the increase of the body, and to the edifying of itself in love, as the apostle clearly sheweth, Eph. iv. 16. As in the natural body the diversity of functions and uses of the members requireth diversity of furniture and strength, so in the mystical body of Christ the members have not all alike measure, but each hath his proper distinct measure, according to his place and usefulness in the body.

Believers then would learn much sobriety here and submission, knowing that G.o.d may dispense his graces as he will, and give them to each member in what measure he thinketh good: only they would take heed, that their poverty and leanness be not occasioned through their own carelessness and negligence, in not plying the means of grace with that faithfulness and single dependence on Christ that they ought.

3. It would be remembered, that there may be some progress made in the way of holiness, when yet the believer may apprehend no such thing; not only because the measure of the growth may be so small and indiscernible, but also because even where the growth in itself is discernible, the Lord may think it good, for wise ends, to hide it from their eyes, that they may be kept humble and diligent; whereas, if they saw how matters stood indeed with them, they might (without a new degree of grace) swell and be puffed up, yea, even forget G.o.d, and misken themselves and others too. Likewise this may proceed from such an earnest desire after more, that they forget any measure they have gotten, and so despise the day of small things.

4. There may be a great progress in holiness, though not in that particular which the believer is most eyeing to his sense and apprehension: for when he thinks he is not growing in love to and zeal for G.o.d, &c, he may be growing in humility, which is also a member of the new man of grace; and when he can perceive no growth in knowledge, there may be a growth in affection and tenderness. And if the work be carried on in any joint or member, it decayeth in none, though it may be better apprehended in one than another.

5. There may be much holiness, where the believer is complaining of the want of fruits, when under that dispensation of the Lord towards him, he is made to stoop before the Most High, to put his mouth in the dust, if so be there may be hope, and pleasantly to submit to G.o.d's wise ordering, without grudging or quarrelling with G.o.d for what he doth, and to accept sweetly the punishment of his iniquity, if he see guilt lying at the root of this dispensation. Where there is a silent submission to the sovereign and only wise disposing hand of G.o.d, and the man is saying, if he will not have me to be a fruitful tree in his garden, nor to grow and flourish as the palm-tree, let me be a shrub, only let me be kept within the precincts of his garden, that his eye may be upon me for good; let me abide within his courts, that I may behold his countenance, there is grace, and no small measure of grace. To be an hired servant is much, Luke xv. 19.

6. But withal, it would be observed, that this gracious frame of soul, that is silent before G.o.d, under several disappointments, is accompanied with much singleness of heart, in panting after more holiness, and with seriousness and diligence in all commanded duties, waiting upon the Lord, who is their hope and their salvation in each of them, and with mourning for their own sinful accession to that shortcoming in their expectations.

7. We would not think that there is no progress in Christianity, or growth in grace, because it cometh not our way, or by the instruments and means that we must expect it by. Possibly we are too fond on some instruments and means that we prefer to others; and we think, if ever we get good, it must be that way, and by that means, be it private or public: and G.o.d may give a proof of his sovereignty, and check us for our folly, by taking another way. He would not be found of the bride, neither by her seeking of him secretly on her bed by night; nor more publicly, by going about the city, in the streets and broad ways; nor by the means of the watchmen, Cant. iii. 1, 2, 3.

8. Nor would we think that there is no growth in the work of grace, because it cometh not at such or such prelimited or fore-set time; nor would we think the matter desperate, because of our looking long, and waiting, and asking, and labouring, and yet seeing no sensible advantage. Such and such a believer, saith the soul, made great progress in a short time, but I come no speed, for as long as I have been at this school. O! we should beware of limiting the Holy One of Israel. Let us be at duty, and commit the event to him.

9. It is not a fit time to take the measure of our graces, as to their sensible growth and fruitfulness, when devils are broken loose upon us; temptations are multiplied, corruptions make a great noise, and we are meeting with a horrible tempest shaking us on all hands: for it will be strong grace that will much appear then; it will be strong faith that will say, Though he kill me, yet will I trust in him. At such a time it will be much if the man keep the ground he hath gained, though he make no progress. It will be much for a tree to stand, and not to be blown out of the ground, in the time of a strong and vehement storm, of wind, though it keep not its flourishes and yield not fruit The trees, which in a cold winter day bear neither leaves nor fruit, must not be said to go back, nor not to grow; because when the spring cometh again, they may revive and be as fruitful as ever.

10. We would not always measure our graces by what appeareth outwardly; for there may be some accidental occurrence that may hinder that, and yet grace be at work within doors, which few or none can observe. The believer may be in a sweet and gracious frame, blus.h.i.+ng before the Lord, yea, melting in love, or taken up with spiritual meditations and wondering, when as to some external duties, it can find no present disposition, through some accidental impediment or other, so that to some, who judge most by outward appearance, no such things as the active working of grace in life can appear.

11. We would think it no small measure or degree of holiness, to be with singleness of heart pursuing it, even though it should seem to flee from us; to be earnestly panting after it, and hungering and thirsting for it. Nehemiah thought this no small thing, when he said, Neh. i. 11, "O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servants who desire to fear thy name."

12. Whatever measure of holiness the believer win to, he would take special heed that he place no part of his confidence of his being accepted and justified before G.o.d in it, as if that could come in any part of the price to satisfy justice: but when he hath done all, let him call and account himself an unprofitable servant. Though believers will not be so gross as to speak thus, yet sure their justifying of their holding a-back from G.o.d, because they find not such a measure of grace and holiness as they would have, looketh too much this way, and saith, that they lean too much hereunto in the matter of the acceptance of their persons before G.o.d. Now this should be specially guarded against, lest their labour be in vain.

OBJECTIONS ANSWERED.

An objection or two must here also be removed. And 1. Some may say, that though they have been labouring, and striving, and working now for some long time, yet they can perceive no advancement; they are as far short as ever.

_Ans_. Hath it not been found, that some have complained without cause?

Have not some complained of their unfruitfulness and want of growth, that other good Christians would have thought themselves very happy, if they had but advanced half so far as they saw them to have done?

But be it so, as it is alleged, what if the fault be their own? What if the cause of this be, that they attempt things in their own strength, leaning to their own understanding, or habits of grace, or means, &c., and that they do not go about duties with that single dependence on Christ that is requisite, nor do they suck life, strength, and sap from him, by faith through the promises, nor give themselves up to him by faith, that he may work in them both to will and to do. Should not this be seen, mourned for, and helped?

3. If all this shortcoming and disappointment cause them lie in the dust, and humble themselves more and more before the Lord, the grace of humiliation is growing, and that is no small advantage, to be growing downward.

4. Withal, they would do well to hold on in duty, looking to Christ for help, and rolling all difficulties on him, give themselves away to him, as their head and Lord, and so continue their life of faith, or their consenting to let Christ live in them by faith, or work in them by his Spirit what is well-pleasing in his sight, and wait for the blessing and fruit in G.o.d's own time.

_Next_, It will be objected, Though we might wait thus, yet how unedifying are we unto others, when there appeareth no fruit of the spirit of grace in us.

_Ans_. A Christian behaviour and deportment under the sense of fruitlessness, expressing an holy submission of soul unto G.o.d, as sovereign, much humility of mind before him, justifying of G.o.d, and taking guilt to themselves, with a firm resolution, to wait on patiently in the use of means appointed, cannot but be edifying to Christian souls; such exercises being really the works and fruit of the spirit of grace working within.

But, _thirdly_, some may say, How then are the promises of the covenant made good?

_Ans_. 1. The same measure of sanctification and holiness is not promised to all.

2. No great measure is promised to any absolutely. So much indeed is secured to all believers as shall carry them to heaven, as without which they cannot see G.o.d. But much as to the degree depends on our performing through faith the conditions requisite, to wit, on condition of our abiding in the vine, of our acting faith on him, &c.; and when these and the like conditions are not faithfully performed by us, what can we expect? So the Lord hath appointed a way wherein he will be found, and will have us to wait for strength and influence from him; and if we neglect these means which he hath appointed, how can we expect the good which he hath promised in the use of these means?

3. The Lord has his own time of making good all his promises, and we must not limit him to a day.

4. Hereby the Lord may be trying and exercising thy faith, patience, hope, dependence, submission, diligence, &c., and "if these be in thee, and abound, they shall make that thou shalt neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ," 2 Pet. i. 11.

But _lastly_, It will be inquired, what can support the believing soul in this case?

_Ans_. 1. The consideration and faith of the covenant of redemption, wherein both the Father's engagement of the Son, and the Son's engagement to the Father, secureth grace and holiness, and salvation to the believer. And whatever we be, they will be true to each other,--our unbelief will not make the faith of G.o.d of none effect.

2. The consideration of the n.o.ble and faithful promises contained in the covenant of grace, which shall all be made good in due time.

3. If we be humbled under the sense of our failings and shortcomings, and made to mourn before the Lord, stirred up to more diligence and seriousness, that may yield comfort to our soul. If we be growing in humility, G.o.dly sorrow, repentance, diligence, and be gripping faster by faith to the root, we want not ground of joy and support; for if that be, we cannot want fruit.

4. It should be matter of joy and thanksgiving, that the believer is kept from turning his back on the way of G.o.d, and kept with his face still Zion-ward. Though he make but little progress, yet he is still looking forward, and creeping as he may, waiting at G.o.d's door, begging and asking, studying, labouring, and endeavouring for strength to go faster.

5. It is no small matter of peace and comfort, if we be kept from fretting, grudging and repining at the Lord's dispensations with us, and be taught to sit silent in the dust, adoring his sovereignty, and ascribing no iniquity to our Maker.

CHAPTER VIII.

HOW TO MAKE USE OF CHRIST FOR TAKING THE GUILT OF OUR DAILY OUT-BREAKINGS AWAY.

The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of G.o.d; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James iii. 2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16; "there is not a just man upon earth, that doeth good and sinneth not,"

Eccl. vii. 20; and Solomon further saith, 1 Kings viii. 46, "That there is no man that sinneth not." This being so, the question is, how Christ is to be made use of, for taking these away.

For satisfaction to this, it would be considered, that in those daily out breakings there are two things to be noticed. _First_, There is the guilt which is commonly called _reatus paenae_, whereby the transgressor is liable to the sentence of the law, or to the penalty annexed to the breach thereof, which is no less than G.o.d's curse; for "cursed is every one that abideth not in all things, which are in the law to do them,"

Gal. iii. 10. _Next_, There is the stain or blot, which is called _reatus culpae_, whereby the soul is defiled, and made in so far incapable of glory, (for nothing entereth in there which defileth,) and of communion and fellows.h.i.+p with G.o.d, who is of purer eyes than he can behold iniquity. So that it is manifest, how necessary it is that both these be taken away, that they may not stand in our way to the Father.

And as to both, we must make use of Christ, who is the only way to the Father.

And this we shall now clear. And, _first_, speak of the taking away of the guilt that is contracted by every sin. And for this cause we shall speak briefly to two things. (1.) Shew what Christ hath done as Mediator, for this end, that the guilt contracted by our daily failings and out-breakings, might be taken away. (2.) Shew what the believer should do for the guilt taken away in Christ; or how he should make use of Christ for reconciliation with G.o.d after transgressions; or, for the taking away of the guilt that he lieth under, because of his violation of the law.

As to the first, we say, Christ, for taking away of guilt contracted daily, hath done these things:

1. Christ laid down his life a ransom for all the sins of the elect; both such as were past before they believed, and such as were to be committed after. His blood was shed for the remission of sins indefinitely, and without distinction, Matt. xxvi. 28.

2. And this was done according to the tenor of the covenant of redemption, wherein the Father "caused all our sins to meet together on him," Isa. liii. 6; and made him sin, or a sacrifice for sin, indefinitely, 2 Cor. v. 21; and so did not except the sins committed after conversion.

3. Having satisfied justice, and being risen from the dead as a conqueror, he is now exalted to "be a prince, to give repentance and remission of sins," Acts v. 31. Now repentance and remission of sins his people have need of, after conversion as well as before conversion.

4. There are promises of pardon and remission of sins in the new covenant of grace, all which are sealed and confirmed in the blood of Jesus, Jer. x.x.xi. 34, "For I will forgive their iniquity, and I will remember their sin no more." And chap, x.x.xiii. 8, "And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities whereby they have sinned, and whereby they have transgressed against me." Isa. xliii. 25, "I, even I, am he that blotteth out thy transgressions for mine own sake; and will not remember thy sins."

5. Though there be no actual pardon of sins, till they be committed, and repented of, according to the tenor of the gospel, Matt. iii. 2, Luke xiii. 3. Acts ii. 38; and viii. 22; yet while Christ bare all the sins of his people upon the cross, they were all then virtually and meritoriously taken away; of which Christ's resurrection was a certain pledge and evidence; for then got he his acquitance from all that either law or justice could charge him with, in behalf of them, for whom he laid down his life a ransom. Rom. viii. 33, 34, "Who shall lay anything to the charge of G.o.d's elect? It is G.o.d that justifieth: Who is he that condemneth? It is Christ that died, or rather that is risen again."

6. So that by virtue of Christ's death, there is a way laid down, in the covenant of grace, how the sins of the elect shall be actually pardoned, viz. that at their conversion and first laying hold on Christ by faith, all the sins, whereof they then stand guilty, shall be actually pardoned and forgiven, in their justification; and all their after-sins shall also be actually pardoned, upon their griping to Christ of new by faith, and turning to G.o.d by repentance. And this way is agreed to by Father and Son, and revealed in the gospel, for the instruction and encouragement of believers; and all to the glory of his free grace. "In whom we have redemption, (saith the apostle, Eph. i. 7-9) through his blood, the forgiveness of sins, according to the riches of his grace; wherein he hath abounded toward us in all wisdom and prudence; having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself."

7. Beside Christ's death and resurrection, which give ground of hope, of pardon, of daily out-breakings, there is likewise his intercession useful for this end. For, so saith the apostle, 1 John ii. 1, 2, "If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins." This intercession is a special part of his priesthood, who was the great high priest, Heb.