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.
13. We would not think that we gain no ground upon corruption, because
we still perceive it stirring, less or more; for as corruption is not
always strongest, as was said above, nor hath the deepest footing in the
soul, when its motions and stirrings are most felt; so neither must we
think that there is no ground gained upon a lust, because we are still
troubled and molested with its stirrings; for it is a great advantage to
be more sensible of the motions of this enemy; and our more faithful and
active wrestling against it may make its least stirrings more sensible
to us; as the motions and trouble which a malefactor, while in grips and
in prison, maketh, may be thought more of than his greater ragings
before he was apprehended; yet he may be sure in fetters for all that. A
beast that hath gotten death's blow may get out of grips, and run more
mad than ever, and yet will die at length of the same blow.
14. Though we should find present ease and quiet by our following this
way, yet we should think it much, if the Lord help us to stand, when we
have done all we can, though we meet not with the hoped for success
presently; if he give us grace to continue without wearying or fainting,
and to be resolved never to give over, we have reason to bless him; if
we be kept still in the conflict with pursuit of the enemy, it is our
great advantage; the victory shall come in God's own time. If our
opposition so continue, that we are resolved never to take nor give
quarter, though our trouble and exercise should be the greater, and our
ease and quiet the less, we ought to bless him, yea, and rejoice in hope
of what he shall yet do for us; for he that will come, shall come, and
will not tarry. Let us wait for him, in doing our duty, and faithfully
keeping our post.
15. Yea, if we get quietness or ease from the violence of raging lusts
for any little time, and be not continually driven and carried headlong
therewith, we ought to be thankful for this, and to walk humbly before
him; lest he be provoked by our unthankfulness and pride, and let these
furious dogs loose upon us again.
16. When we are bending our strength and all our forces against some
one corruption or other, which possibly hath been most troublesome to
us, we would not be secure as to all others, or think that we are in
hazard only on this side; for Satan may make a feint here, and really
intend an assault at another place, by some other corrupt affection. O
what need have we of spiritual wisdom that we may be better acquainted
with his stratagems and wiles I Let us so then fight against one member
of this body of death, as to have our eye upon others, lest when we
think to keep out Satan at the fore-door, he enter in at the back-door.
He can make use of extremities, and play his game with both; yea, and
gain his point, if we be not aware.
OBJECTIONS ANSWERED.
It will not be amiss, for further explaining of the matter, to remove a
scruple or two. Some may say, that they cannot perceive that all their
pains in this matter come to any good issue; for they never found
corruption stir more, and act more lively and incessantly, than since
they began to fight against it in good earnest; so that this would seem
not to be the right way.
I answer, Though from what is said before, particularly cautions 9th and
13th, a resolution of this doubt maybe had; yet I shall propose those
things, for further clearing of the matter:
1. May not much of this flow from thy not laying the whole work so
wholly off thyself, and upon Christ, as thou oughtest to do? Try and
see.
2. May not the devil rage most, when he thinks ere long to be ejected?
May he not labour to create most trouble to the soul, when he seeth that
he is like to be put from some of his strengths?
3. May not the devil be doing this of purpose to drive thee to despair
of ever getting corruption subdued and mortified; or to a fainting and
sitting up in the pursuit, and to a despondency of spirit; that so
instead of fighting or standing, thou may cede and turn thee back? And
should we comply with him in his designs?
4. May not the Lord give way to this for a time, to try thy seriousness,
patience, submission and faith, and to sharpen thy diligence, and
kindle up thy zeal? And should we not submit to his wise dispensations?
5. How can thou say that thou gainest no advantage, as long as thou art
not made to lay aside the matter wholly, as hopeless of any good issue;
but, on the contrary, art helped to stand, and to resist sin, to cry out
against it, to fight as thou canst, and at least not to yield?
6. What if God see it for thy advantage, that thou be kept so in
exercise for a time, to the end thou may be kept humble, watchful, and
diligent? He may see more of thee, than thou canst see of thyself, and
so may know what is best for thee; and should thou not condescend to be
disposed of by him as he will, and to let him make of thee, and do with
thee what he will?
7. What if God be about to chasten thee thus for thy former negligence,
security, and unwatchfulness, and giving too much advantage to those
lusts, which now, after his awakening of thee, thou would be delivered
from? Should thou not bear the indignation of the Lord, because thou
hast sinned against him, as the Church resolved to do, Micah vii. 9?
8. Is it not thy duty the more that corruption stirs, to run with it the
oftener to Christ, that he may subdue it and put it to silence? May not
thou improve this to thy advantage, by making many errands to him?
9. May it not come in a day, that hath not come in a year? Art thou
sure, that all thy pains shall be in vain? Or thinkest thou that all his
children have got victory alike soon over their lusts? What cause is
there then to complain thus?
10. May not all this convince thee, that it is thy duty to wait on him,
in the use of his appointed means, and to be patient, standing fast to
thy post, resolving, when thou hast done all, yet to stand?
11. May not this satisfy thee, that God through grace accepteth thy
labour and wrestling, as thy duty, and accounteth it service to him, and
obedience?
But again, it may possibly be objected thus: so long as I am in this
condition, kept under with my lusts, I cannot get God glorified and
served as he ought to be.
I answer, though so long as it is so with thee, thou cannot glorify and
serve him, in such a particular manner as others, who have got more
victory over those evils under which thou art groaning, yet God can get
glory and service of thee another way; as,
1. By thy submission, with calmness of spirit, to his wise
dispensations, when thou dare not speak against him, and say, with
Rebecca, in another case, if it be so, why am I thus? But sweetly and
willingly cast thyself down at his feet, saying, good is the will of the
Lord; let him do what seemeth him good, &c.
2. By thy patient on-waiting, when thou art not wearying nor fainting,
but saying, why should I not wait upon the great King's leisure? Is he
not free to come when he will? Dare I set limits to the Holy One of
Israel?
3. By thy humility, when thou blessest him, for keeping thee so long out
of hell, and thinkest much of his giving thee grace to see and observe
the stirrings of corruption, which carnal wretches never perceive; and
helping thee to withstand and complain of corruption, which they sweetly
comply with.
4. By thy hatred of sin, when all that Satan can do cannot make thee
comply with those lusts, or sweetly embrace those vipers, or lie down in
peace with those rotten members of the old man, as others do.
5. By thy watchfulness, when all thy disappointments cause thee the more
earnestly watch against that enemy.
6. By thy acting faith, when still thou art carrying sin in its lusts to
Christ to kill and subdue, as believing the tenor of the gospel and new
covenant.
7. By thy hope, which appeareth by thy not despairing, and giving over
the matter as a hopeless business, and turning aside to wicked courses.
8. By thy praying, when thou criest to him continually for help, who
only can help.
9. By thy wrestling and standing against all opposition, for thereby is
his strength made perfect in thy weakness, 2 Cor. xii. 9.
10. By thine obedience; for it is his command that thou stand and fight
this good fight of faith.
So that if thou hast a desire to glorify him, thou wants not occasion to
do it, even in this condition wherein thou complainest that thou cannot
get him glorified. And if those grounds do not satisfy thee, it is to be
feared that it is not so much a desire to glorify him, that moveth thee
to cry so earnestly for actual delivery from the trouble of the flesh
and the lusts thereof, as something else, which thou may search after
and find out; such as love to ease, quietness, applause and commendation
of others, or the like.
But, in the _third_ place, it may be objected, is it not promised that
sin shall not have dominion over us, as "not being under the law, but
under grace," Rom. vi. 14. How can we then but be troubled, when we find
not this promise made good?
I answer, 1st, Sin is not always victorious and domineering, when it
seemeth to rage and stir most. Your opposition thereunto, fighting and
wrestling against it, sheweth that it hath not full dominion. So long as
an invading usurper is opposed, he hath not full dominion, not having
peaceable possession of what he is seeking; and thus the promise is in
part accomplished.
2. Victory and a full conquest over the flesh, and lusts thereof, is not
promised to any believer, at his first appearing in the fields to fight;
nor granted to all in any measure, at their first putting on their
armour.
3. Therefore it is thy part to fight on, and wait for that full victory,
viz. that sin shall not have dominion over thee, for it shall come in
due time.
4. God hath his own time and seasons wherein he accomplisheth his
promises; and we must leave him a latitude, both as to the time when,
and as to the manner how, and as to the degree in which he shall make
good his promises; and he is wise in his dispensations.
Therefore, though the promise as yet appeareth not to be accomplished,
there is no true cause of trouble of mind, because it shall be afterward
fully accomplished; and the wrestling against sin, saith that it is in
great measure accomplished already; because where it hath a full
dominion, it suppresseth all opposition or contradiction, except some
faint resistance, which a natural conscience, for carnal ends, on carnal
principles and grounds, may, now or then, make against this or that
particular corruption, which occasioneth shame, disgrace, loss,
challenges of a carnal conscience, and disquietness that way, when yet
it is not hated nor wrestled against as sin, or as a member of the old
man, and the body of death. The objector would consider, that having
subjected his consent to Christ, he is delivered really from that
natural state of bondage under sin as a lawful lord, howbeit the old
tyrant, now wanting a title, is making new invasions, to trouble the
peace and quiet of the soul.
_Fourthly,_ It may be said, but what can then, in the mean time, keep up
the heart of a poor soul from sinking?
_Ans._ Several things, if rightly considered, might help to support the
soul in this case, as,
1. That they are helped to wrestle against this body of death, in all
the members of it, so soon as they discover themselves, were it their
right eye and right hand.
2. That these lusts gain not ground upon them; or if they do seem to
gain ground, yet they attain not to a full dominion, not gaining their
consent.
3. That God is faithful, and therefore the promised victory shall be had
in due time, and Satan's head shall certainly be bruised.
4. That the wrestling soul is about his duty, carrying as a good soldier
of Jesus Christ, fighting the battles of the Lord, and waiting on him in
faith and hope.
But further, _fifthly,_ some may say, If I were kept from yielding, my
wrestling and standing would yield me some comfort; but when lust so
stirreth, as that it conceiveth and bringeth forth sin, (James i. 15,)
what can support or comfort me then?
_Ans._ 1. Corruption cannot stir in us, but therein we sin, for the very
first rise, the _motus primo-primi_, as they are called, are sinful,
being contrary to the holy law of God; and the very in-being of that old
man is our sin; for it is sinful, and rebellious against God, yea it is
very enmity and rebellion itself. When Satan cometh with a temptation
from without, he findeth always much in us to entertain the temptation.
So that the very stirring of corruption, which is occasioned by the
temptation from without, is our guilt.
2. It is true it is our duty, to set against the first risings and
motions of corruption, when it first enticeth, before it hath conceived
or brought forth sin; and it will argue grace in life and in action, to
be able to hinder the motions of lust so far, that it shall not conceive
and bring forth sin. Yet we may not say, that there is no grace in the
soul, or no measure of mortification attained, where lust sometimes not
only enticeth, but conceiveth and bringeth forth sin. The sad experience
of many of God's worthies, registrated in the word, cleareth this
abundantly. We must not say, such an one is fallen, therefore he is
dead. Paul reasoneth otherways, Rom. vii.
3. Yet even then, when lust conceiveth and bringeth forth sin, this may
comfort and bear up the heart of a poor believer. (1.) That though
corruption prevail so far, as to bear down all opposition, and run down
all that standeth in its way, yet it getteth not the full consent of the
soul: there is still a party for God in the soul, that opposeth so far
as to protest against it, or at least to dissent from it, and not to
will that which yet is done, and positively to will that which cannot be
gotten effectuated, (2.) And further, this may bear up the poor soul,
that there is a party within, which, though for a time, during the
violent overrunning of corruption, can do little more than sigh and
groan in a corner, yet is waiting and longing for an opportunity when it
may appear more for God, and against that wicked usurper. (3.)So also
this may comfort the poor soul, that as it perceiveth corruption
stirring, and the old man moving one member or other, it runneth away to
the king; and when it is not able to apprehend the traitor, and take him
captive to the court of justice, doth there discover the traitor, and
tell the king that there is such or such a traitor acting such and such
rebellion against him and his laws, and complain and seek help to take
the rebel prisoner, and bring him bound hand and foot to the king, that
he may give out sentence against him; that is, when he can do no more
against that raging enemy, maketh his complaint to the Lord, and lieth
before him, sighing and groaning for help and strength to withstand and
oppose more this enemy.
_Lastly,_ Some may yet object, and say, If it were not worse with me
than it is with others, I could then be satisfied; but I see some
mightily prevailing over corruption, and I am still at under, and can
get no victory; and can I choose but be sad at this?
I answer, 1. Dost thou know for a certainty, that those persons whose
condition thou judgest happy, are altogether free of the inward
stirrings of those lusts that thou art brought under by? Or dost thou
know for a certainty that they are not under the power of some other
corruption, as thou thinkest thyself under the power of that corruption
whereof thou complainest? What knowest thou, then, but they may be as
much complaining on other accounts as thou dost on that?
2. But be it so as thou supposeth, that there is a difference betwixt
thy condition and the condition of others, knowest thou not, that all
the members of the body are not alike great and strong, as not being
equally to be employed in work requiring strength. Are there not some
young strong men in Christ's family, and some that are but babes? May
not a captain send some of his soldiers to one post, where they shall
possibly not see the enemy all the day long, and some others to another
post, where they shall have no rest all the day? And why, I pray, may
not God dispose of his soldiers as he will? He knoweth what he is doing:
It is not safe that every one of the soldiers know what are the designs
of the commander or general; nor is it always fit for us to know or to
inquire what may be the designs of God with us, and what he may be about
to do. He may intend to employ one in greater works than another, and so
exercise them otherways for that warfare and work. It may suffice that
the prevailing of others may encourage thee to hope, that at last thy
strong corruptions shall also fall by the hand of the grace of God.
3. If thy sadness savour not of envy and fretting, thou should bless him
that hereby thou art put to the exercise of spiritual sorrow.
4. It is well if this bring thee to bless God for the success of
others, because hereby his grace is glorified, 1 Cor. xii. 26.
Therefore, 5. Let this satisfy us, That he is the Lord, who doeth what
he will in heaven and in earth, and may dispose of us as he will, and
make of us what he will, for his own glory. And that we are to mind our
duty, and be faithful at our post, standing and fighting in the strength
of the Lord, resolving never to comply with the enemy, and to rejoice in
this, that the enemy is already conquered by the captain, and that we
share in his victory, and that the very God of peace shall quickly
bruise Satan under our feet, Rom. xvi. 20.