Thus the believer makes use of Christ, as made of G.o.d 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 G.o.d.

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 G.o.d, and that they may have quietness and peace as to their acceptance with G.o.d, as if this were any cause, matter, or condition of their righteousness and justification before G.o.d, than that they may shew their obedience to the command of G.o.d, 1 Thes. iv. 3. Eph. ii. 10. John xv. 16; and express their thankfulness to him, and glorify G.o.d, Mal. i. 6. Matt. iii. 16. John xvii. 10. Eph. iv. 30; and if so, they ought to acknowledge G.o.d'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 G.o.d.

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. G.o.d 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 princ.i.p.alities, 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. G.o.d 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 G.o.d 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, G.o.d 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 x.x.xvii. 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 cx.x.x. 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 l.u.s.t 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 l.u.s.ting against the flesh, levying all the forces he can against the invader, by prayer and supplication to G.o.d, 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 l.u.s.ts 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. G.o.d 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 G.o.d 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 G.o.d, 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d'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 G.o.d 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 l.u.s.ts 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 l.u.s.ts of the flesh, Rom. xiii.

14. Gal. v. 16, 24; and the l.u.s.ts 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 l.u.s.ts, Gal. v. 24. And the old man is said to be corrupt, according to the deceitful l.u.s.ts, Eph. iv. 22; all which l.u.s.ts 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 l.u.s.t 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 G.o.d," 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 l.u.s.ts 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 G.o.d, 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 G.o.d; 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 l.u.s.t 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 l.u.s.ts 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 G.o.d, 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 G.o.d, and his interest in the soul, being very enmity itself against G.o.d, Rom. viii. 7; and always l.u.s.ting and fighting against the work of G.o.d 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 l.u.s.tings, 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 G.o.d, or diverts it, and draws it back, that it cannot get G.o.d 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 pa.s.seth 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 l.u.s.ts 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 a.s.sistance, 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 a.s.saults, and never engage in a dispute with this enemy, or any l.u.s.t or member of this body without Christ the princ.i.p.al, 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 "G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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, G.o.d 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 l.u.s.ts," 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 G.o.d," 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 l.u.s.ts," 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 l.u.s.ts 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 const.i.tution 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.