1. It is true, that "faith is the gift of G.o.d," 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 G.o.d 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 G.o.d 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 G.o.dly 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. x.x.x. 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 G.o.d 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 G.o.d'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 G.o.d's sealing to our sense, are two distinct acts and separable, and oft separated. Our believing is one thing, and G.o.d'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 G.o.d 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. G.o.d 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 G.o.d, 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 G.o.d'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 a.s.surance, 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 G.o.d, 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, ent.i.tled, "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 G.o.d 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 G.o.d, 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 G.o.d, 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 G.o.d's law, and panting after this spiritual life, to the end G.o.d 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 l.u.s.t, which they find noxious and troublesome; and yet retain with love and desire, some other beloved l.u.s.ts, 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 G.o.d, so they have not that design of being justified before G.o.d 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 G.o.d 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 G.o.d 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 G.o.d.

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 princ.i.p.al 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 G.o.d 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 G.o.d, 1 Cor. vi. 11.

But more particularly, we are said to be sanctified in Christ, 1 Cor. i.

2; and "he is made of G.o.d 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," t.i.tus 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," t.i.t. 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 l.u.s.ts 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 G.o.d," 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 G.o.d, 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 G.o.d, 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 p.a.w.n 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 G.o.d, 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.

x.x.xiii. 8. "And I will cleanse them from all their iniquity." Ezek.

x.x.xvii. 23, "And I will cleanse them." So chap. x.x.xvi. 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. x.x.xvi. 26, and xi. 19.

Jer. x.x.xii. 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 G.o.dliness, 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.