HOW CHRIST IS TO BE MADE USE OF, IN REFERENCE TO GROWING IN GRACE.
I come now to speak a little to the other part of sanctification, which
concerneth the change of our nature and frame, and is called
vivification, or quickening of the new man of grace; which is called the
new man, as having all its several members and parts, as well as the old
man; and called new, because posterior to the other; and after
regeneration is upon the growing hand, this duty of growing in grace, as
it is called, 2 Pet. iii. &c. is variously expressed and held forth to
us in Scripture; for it is called "an abiding and bringing forth fruit
in Christ," John xv. 5; "adding to faith virtue, and to virtue
knowledge," 2 Pet. i. 5, 6, 7; "a going on to perfection," Heb. vii. 1;
"a growing up in Christ in all things," Eph. iv. 15; "a working out our
salvation," Phil. ii. 12; "a perfecting of holiness," 2 Cor. vii. 1; "a
walking in newness of life," Rom. vi. 4; "a yielding of ourselves unto
God, as alive from the dead, and our members as instruments of
righteousness unto God," Rom. vi. 13, 18; "a bringing forth fruit unto
God," Rom, vii. 4; "a serving in newness of spirit," Rom. vii. 6; "a
being renewed in the spirit of our minds, and a putting on the new man,
which after God is created in righteousness and true holiness," Eph. iv.
23,24. Col. iii. 10, and the like: some whereof do more immediately
express the nature of this change, as to the root, and some as to the
fruit and effects thereof, and some the progress and advancement that is
made or to be made therein. And all of them point out a special piece of
work, which lieth on all that would see the face of God, viz. to be
holy, gracious, and growing in grace.
This, then, being a special piece of the exercise and daily work of a
Christian, and it being certain, as some of the places now cited do also
affirm, that without Christ they cannot get this work either begun or
carried on, the main difficulty and question is, How they are to make
use of Christ for this end?
For answer whereunto, though by what we have said in our former
discourse, it may be easy to gather what is to be said here; yet I shall
briefly put the reader in mind of those things, as useful here.
1. The believer would consider what an ornament this is to the soul, to
have on this new man, which is created after the image of God, Eph. iv.
23. What an excellency lieth here, to recover that lost glory, holiness
and the image of God? and what advantage the soul reapeth hereby, when
it "is made meet to be a partaker of the inheritance of the saints in
light," Col. i. 12; "and walking worthy of the Lord unto all pleasing,
being fruitful in every good work, and increasing in the knowledge of
God," Col. i. 10; "and strengthened with all might, according to his
glorious power, unto all patience and long-suffering, with joyfulness,"
ver. 11; and when the abounding of the graces of the Spirit maketh them
"that they shall neither be barren nor unfruitful in the knowledge of
our Lord Jesus Christ," 2 Pet. i. 8; "and to be a vessel unto honour,
sanctified, and meet for the Master's use, and prepared unto every
work," 2 Tim. ii. 21. What glory and peace is here, to be found obedient
unto the many commands given to be holy: what hazard is in the want of
holiness, when without it we cannot see God, Heb. xii. 14: how
unanswerable it is unto our profession, who are members to such a holy
head, to be unholy: what profit, joy, and satisfaction there is, in
being temples of the Holy Ghost, in walking after the Spirit, in
bringing forth fruit unto the glory of the Father, &c. The consideration
of these and other motives unto this study of sanctification, would arm
the soul with resolution, and harden it against opposition.
2. It would be remembered, that this work, though it be laid upon us, as
our duty, and we be called thereunto of God, yet it is beyond our hand
and power. It is true, at conversion, the seed of grace is cast into the
soul, new habits are infused, a new principle of life is given, the
stony heart is changed into an heart of flesh; yet these principles and
habits cannot act in themselves, or be brought into act, by any thing
that a believer, considered in himself, and without divine help, can do.
But this work of sanctification and growth in grace must be carried on
by divine help, by the Spirit of Jesus dwelling and working within; and
therefore it is called the sanctification of the Spirit, 2 Thess. ii.
13. 1 Pet. i. 2. The God of peace must sanctify us, I Thess. v. 23. We
are said to be sanctified by God the Father, Jude 1.; and by the Holy
Ghost, Rom. xv. 16; see also 1 Cor. vi. 11. "We would remember that of
ourselves we can do nothing," 2 Cor. iii. 5, and "that he must work in
us both to will and to do of his own good pleasure," Phil. ii. 13.
Albeit no believer will question the truth of this; yet it may be, it
shall be found after trial, that one main cause of their not growing in
grace, and making progress in this work, is their not acting as
believing this, but setting about the work, as if it were a work which
they themselves could master and do without special divine help.
Therefore the believer would abide, live, and act, in the faith of this
truth.
3. Therefore believers would not, in going about this work, either trust
to their own strength, to the habits of grace, to their former
experiences, to their knowledge and parts, or the like; nor yet would
they trust to any external mean, which they are to go about; because the
wisdom, strength, and help, which their case calleth for, is not to be
found in them; yet they should not think of laying these means and
duties aside, for then should they sin against God; they should prejudge
themselves of the help, strength, and supply, which God useth to convey
to the soul, in and by the use of the means. And withal, they should
tempt the Lord, by prescribing another way to him than he hath thought
good to take. The believer, then, would use the means and duties
prescribed, and that diligently, seriously, and constantly; and yet
would lean as little to them, and expect help and relief as little from
them, as if he were not using them at all, as we said above. And indeed
this would be a right way; yea, the most advantageous and profitable
way, of going about duties, to be diligent in the use of them, because
of God's command, and yet to place our hope and expectation in God
alone, and to look above the ordinances for our help.
4. Albeit it be true that the power and grace of God alone, doth begin
and carry on this work of sanctification in the soul: yet though he
might, did he but see it for his glory, carry on and finish this work in
the soul, without the intervention of second causes or means, he hath
notwithstanding thought it fit, for the glory of his name, to work this
work by means, and particularly by believers setting about the work. He
worketh not in man as if he were a block or a stone, but useth him as a
rational creature, endued with a rational soul, having useful and
necessary faculties, and a body fired by organs to be subservient to the
soul in its actions. Therefore the believer must not think to lie by and
do nothing, for he is commanded to work out his own salvation, and that
because it is God that worketh in him both to will and to do. Because
God worketh all, therefore he should work; so reasoneth the apostle. So
that God's working is an argument and motive to the man to work, and not
an argument to him to lie by idle and do nothing. And here is the holy
art and divine skill requisite in this business, to wit, for the
believer to be as diligent and active as if he could bring forth fruit
in his own strength, and by his own working; and yet to be as abstracted
from himself, his own grace, ability, knowledge, experience, in his
working, as if he were lying by like a mere block, and only moving as
moved by external force.
5. The soul that would make progress in Christianity, and grow in grace,
would remember that Christ is proposed to us as a copy, which we are to
imitate, and that therefore we should set Christ continually before us
as our pattern, that we may follow his steps, 1 Pet. i. 15, and ii. 21.
But withal it would be remembered, that he is not like other ensamples
or copies, that can help the man that imitateth them in no other way
than by their objective prospect; for looking by faith on this copy,
will bring virtue to the man that studieth to imitate, whereby he shall
be enabled to follow his copy better. O! if we knew in experience what
this were, to take a look of Christ's love, patience, long-suffering,
meekness, hatred of sin, zeal, &c, and by faith to pore in, till, by
virtue proceeding from that copy, we found our hearts in some measure
framed into the same disposition, or at least more inclined to be cast
into the same mould!
6. The believer would act faith on Christ, as the head of the body, and
as the stock in which the branches are ingrafted, and thereby suck sap,
and life, and strength from him, that he may work, walk, and grow, as
becometh a Christian. The believer must grow up in him, being a branch
in him, and must bring forth fruit in him, as the forementioned places
clear. Now, Christ himself tells us, that the branches cannot bring
forth fruit, except they abide in the vine; and that no more can his
disciples bring forth, except they abide in him, John xv. Therefore, as
it is by faith that the soul, as a branch, is united to Christ, as the
vine; and as it is by faith that they abide in him; so it is by faith
that they must bring forth fruit; and this faith must grip Christ as the
vine, and the stock or root from which cometh sap, life, and strength.
Faith, then, must look to Christ as the fountain of furniture--as the
head from whence cometh all the influences of strength and motion.
Christ hath strength and life enough to give out, for "the fulness of
the Godhead dwelleth in him bodily;" and he is also willing enough to
communicate of his fulness, as the relations he hath taken on do
witness. The head will not grudge to give to the members of the body,
spirits for action and motion; nor will a vine grudge to give sap into
the branches. Nay, life, strength, and furniture will, as it were,
natively flow out of Christ unto believers, except they, through
unbelief, and other distempers, cause obstructions; as life and sap doth
natively and kindly flow from the root to the branches, or from the head
to the members, unless obstructions stop the passage. It is necessary,
therefore, that believers eye Christ under these and the like relations,
and look upon him as standing, (so to speak,) obliged by his place and
relation, to grant strength and influences of life, whereby they may
become fruitful in every good work; and so with holy, humble, and
allowed boldness, press in faith for new communications of grace,
virtue, strength, courage, activity, and what else they need; for, from
the head, all the body, by joints and bands, having nourishment
ministered, increaseth with the increase of God. Col. ii. 19. Eph. iv.
16.
7. For this cause believers would lie open to the influences of Christ,
and guard against the putting of obstructions in the way, through
grieving of the Spirit, by which he conveyeth and communicateth those
influences unto the soul; and through questioning and misbelieving
Christ's faithfulness and unchangeable willingness, which as a violent
humour stoppeth the passage. So then believers would lie open by looking
and waiting, drawing, seeking from him what they need, and by guarding
against every thing that may provoke the Lord to anger, whether in
omission or commission. Here is requisite, an holy, humble, sober, and
watchful walk; an earnest, serious, and hungry looking out to him, and a
patient waiting for supply and furniture from him. This is to open the
mouth wide that he may fill it; to lie before the Sun of Righteousness,
that the beams thereof may beat upon them, and warm and revive them; and
to wait as a beggar at this King's gate, till he give the alms.
8. For the strengthening their hope and faith in this, they would lay
hold upon Christ dying, and by his death purchasing all those
influences of life and strength which are requisite for carrying on the
work of grace and sanctification in the soul. For we must be "blessed in
Christ with all spiritual blessings," Eph. i. 3. The believer, then,
would look upon these influences, as purchased at a dear rate, by the
blood of Jesus Christ; so that the divine power giveth unto us all
things that pertain unto life and godliness, through the knowledge of
him that hath called us to glory and virtue, 2 Peter i. 3. And this will
encourage the soul to wait on, and expect the flowing down of
influences, and spiritual blessings and showers of grace, to cause the
soul to flourish and become fruitful, and to urge and press more
earnestly by faith the bestowing of the purchased benefits.
9. Moreover, the believer would look on Jesus as standing engaged and
obliged to carry on this work, both receiving them as for this end, from
the Father. Hence we are said "to be chosen in him before the foundation
of the world, that we should be holy," &c. Eph. i. 4; and as dying for
them. For he gave himself for the church, that he might sanctify and
cleanse it, that he might present it to himself a glorious church, that
it should be holy, Eph. v. 25-27. He hath reconciled them, in the body
of his flesh, through death, to present them holy, Col. i. 2, 22. So
that the noble covenant of redemption may found the certain hope and
expectation of the believer, upon a double account: (1.) Upon the
account of the Father's faithfulness, who promised a seed to Jesus, viz.
such as should be his children, and so be sanctified through him, and
that the pleasure of the Lord, which in part is the work of
sanctification, should prosper in his hand. And, (2.) Upon the account
of Christ's undertaking and engaging, as is said, to bring his sons and
daughters to glory, which must be thought sanctification; for without
holiness no man shall see God. And they must look like himself, who is a
holy head, a holy husband, a holy captain; and therefore they must be
holy members, a holy spouse, and holy soldiers. So that he standeth
engaged to sanctify them by his Spirit and word, and therefore is called
the sanctifier, Heb. ii. 11; "for both he that sanctifieth, and they
who are sanctified, are all one." Yea, their union with Christ layeth
the foundation of this; for "being joined to the Lord, they become one
Spirit," 1 Cor. vi. 17, and are animated and quickened by one and the
same Spirit of life and grace, and therefore must be sanctified by that
Spirit.
10. The believer likewise would act faith upon the promises of the new
covenant, of grace, strength, life, &c, whereby they shall walk in his
ways, have God's laws put into their minds, and wrote in their hearts,
Heb. viii. 10. Jer. xxxi. 33; and of the new heart, and new spirit, and
the heart of flesh, and the Spirit within them, to cause them walk in
his ways or statutes, and keep his judgments, and do them, Ezek. xxxvi.
26, 27, and the like, wherewith the Scripture aboundeth; because these
are all given over to the believer by way of testament and legacy,
Christ becoming the Mediator of the New Testament, that by means of
death, for the redemption of the transgressions that were under the
first testament, they which are called might receive the promise of
eternal inheritance, Heb. ix. 15. Now, Christ, by his death, hath
confirmed this testament; "for where a testament is, there must also of
necessity be the death of the testator; for a testament is of force
after men are dead," vers. 16, 17. Christ, then, dying to make the
testament of force, hath made the legacy of the promises sure unto the
believer; so that now all the "promises are yea and amen in Christ," 2
Cor. i. 20. "He was made a minister of circumcision to confirm the
promises made to the fathers," Rom. xv. 8. That the eyeing of these
promises by faith is a noble mean to sanctification, is clear, by what
the apostle saith, 2 Cor. vii. 1, "Having therefore these promises, let
us cleanse ourselves; perfecting holiness in the fear of God." And it is
by faith that those promises must be received, Heb. xi. 33: So that the
believer that would grow in grace, would eye Christ, the fundamental
promise, the testator establishing the testament, and the executor or
dispensator of the covenant, and expect the good things through him, and
from him, through the conduit and channel of the promises.
11. Yet further, believers would eye Christ in his resurrection, as a
public person, and so look on themselves, and reckon themselves as
rising virtually in and with him, and take the resurrection of Christ as
a certain pawn and pledge of their sanctification; for so reasoneth the
apostle, Rom. vi. 4, 5, 11, 13. "We are buried," says he, "with him by
baptism unto death; 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:
For--we shall be also planted in the likeness of his resurrection; and
if we be dead with Christ, we believe that we shall also live with
him:--therefore reckon ye also yourselves to be--alive unto God, through
Jesus Christ our Lord, and yield yourselves unto God, as those that are
alive from the dead, and your members as instruments of righteousness
unto God." The right improving of this ground would be of noble
advantage to the student of holiness: for then he might with strong
confidence conclude, that the work of sanctification should prosper in
his hand; for he may now look upon himself as "quickened together with
Christ," Eph. ii. 5. Christ dying and rising, as a public person, and he
by faith being now joined with him, and united to him.
12. Moreover this resurrection of Christ may yield us another ground of
hope and confidence in this work; for there is mention made of the power
of his resurrection, Phil. iii. 10. So that by faith we may draw
strength and virtue from Christ, as an arisen and quickened head,
whereby we also may live unto God, and bring forth fruit unto him, and
serve no more in the oldness of the letter, "but in the newness of the
Spirit," Rom. vii. 4, 6. He was quickened as a head, and when the head
is quickened, the members cannot but look for some communication of life
therefrom, and to live in the strength of the life of the head: see Col.
iii. 1, 2.
13. Faith may and should also look to Christ, as an intercessor with the
Father. For this particular, John xvii. 17, "Sanctify them through thy
truth, thy Word is truth:" and this will add to their confidence, that
the work shall go on; for Christ was always heard of the Father, John
xi. 41, 42, and so will be in his prayer, which was not put up for the
few disciples alone.
The believer then would eye Christ as engaging to the Father to begin
and perfect this work; as dying to purchase the good things promised,
and to confirm the same; as quickened, and rising as head and public
person, to ensure this work, and to bestow and actually confer the
graces requisite; and as praying also for the Father's concurrence, and
cast the burden of the work on him by faith, knowing that he standeth
obliged, by his place and relation to his people, to bear all their
burthens, to work all their works in them, to perfect his own work that
he hath begun in them, to present them to himself at last a holy bride,
to give them the Spirit "to dwell in them," Rom. viii. 9, 11 "and to
quicken their mortal bodies," ver. 11, "and to lead them," ver. 14;
"till at length they be crowned, and brought forward to glory." This is
to live by faith, when Christ liveth, acteth, and worketh in us by his
Spirit, Gal. ii. 20. Thus Christ dwelleth in the heart by faith; and by
this his people become rooted and grounded in love, which is a cardinal
grace; and knowing the love of Christ, which passeth knowledge, they
become filled with all the fulness of God, Eph. iii. 17, 19. So that the
believer is to commit by faith the work to Christ, and leave the stress
of all the business on him who is their life. Yet the believer must not
think he is to do nothing, or to lay aside the means of ordinances, but
using these diligently, would in them commit the matter to Christ, and
by faith roll the whole work on him, expecting, upon the ground of his
relations, engagements, promises, beginnings, &c., that he will
certainly perfect the work, (Phil. i. 6,) and take it well off their
hands, and be well pleased with them for putting the work in his hands,
and leaving it on him "who is made of God to us sanctification."
CAUTIONS.
As in the former part, so here it will not be amiss to give a few words
of caution, for preventing of mistakes.
1. We would beware of thinking that perfection can be attained here:
the perfect man and measure of the stature of the fulness of Christ is
but coming, and till then the body will be a perfecting and edifying,
through the work of the ministry, Eph. iv. 12, 13. Believers must not
think of sitting down on any measure of grace which they attain to here;
but they must be growing in grace, going from strength to strength, till
they appear in the upper Zion with the apostle, Phil. iii. 13.
"Forgetting those things that are behind, and reaching forth unto those
things which are before, they must press toward the mark, for the prize
of the high calling of God in Christ Jesus." It must then be a dreadful
delusion for any to think that they can reach to such a degree of
perfection here, as not to stand in need of the ordinance any more. Let
all believers live in the constant conviction of their shortcoming, and
be humbled, and so work out their salvation with fear and trembling.
2. Nor should every believer expect one and the same measure of
holiness, nor can it be expected with reason that all shall advance here
to the same height of sanctity; for every part of the body hath its own
measure, and an effectual working in that measure: and so every joint of
the body supplieth less or more, according to its proportion, and
contributeth to the increase of the body, and to the edifying of itself
in love, as the apostle clearly sheweth, Eph. iv. 16. As in the natural
body the diversity of functions and uses of the members requireth
diversity of furniture and strength, so in the mystical body of Christ
the members have not all alike measure, but each hath his proper
distinct measure, according to his place and usefulness in the body.
Believers then would learn much sobriety here and submission, knowing
that God may dispense his graces as he will, and give them to each
member in what measure he thinketh good: only they would take heed, that
their poverty and leanness be not occasioned through their own
carelessness and negligence, in not plying the means of grace with that
faithfulness and single dependence on Christ that they ought.
3. It would be remembered, that there may be some progress made in the
way of holiness, when yet the believer may apprehend no such thing; not
only because the measure of the growth may be so small and
indiscernible, but also because even where the growth in itself is
discernible, the Lord may think it good, for wise ends, to hide it from
their eyes, that they may be kept humble and diligent; whereas, if they
saw how matters stood indeed with them, they might (without a new degree
of grace) swell and be puffed up, yea, even forget God, and misken
themselves and others too. Likewise this may proceed from such an
earnest desire after more, that they forget any measure they have
gotten, and so despise the day of small things.
4. There may be a great progress in holiness, though not in that
particular which the believer is most eyeing to his sense and
apprehension: for when he thinks he is not growing in love to and zeal
for God, &c, he may be growing in humility, which is also a member of
the new man of grace; and when he can perceive no growth in knowledge,
there may be a growth in affection and tenderness. And if the work be
carried on in any joint or member, it decayeth in none, though it may be
better apprehended in one than another.
5. There may be much holiness, where the believer is complaining of the
want of fruits, when under that dispensation of the Lord towards him, he
is made to stoop before the Most High, to put his mouth in the dust, if
so be there may be hope, and pleasantly to submit to God's wise
ordering, without grudging or quarrelling with God for what he doth, and
to accept sweetly the punishment of his iniquity, if he see guilt lying
at the root of this dispensation. Where there is a silent submission to
the sovereign and only wise disposing hand of God, and the man is
saying, if he will not have me to be a fruitful tree in his garden, nor
to grow and flourish as the palm-tree, let me be a shrub, only let me be
kept within the precincts of his garden, that his eye may be upon me for
good; let me abide within his courts, that I may behold his countenance,
there is grace, and no small measure of grace. To be an hired servant is
much, Luke xv. 19.
6. But withal, it would be observed, that this gracious frame of soul,
that is silent before God, under several disappointments, is accompanied
with much singleness of heart, in panting after more holiness, and with
seriousness and diligence in all commanded duties, waiting upon the
Lord, who is their hope and their salvation in each of them, and with
mourning for their own sinful accession to that shortcoming in their
expectations.
7. We would not think that there is no progress in Christianity, or
growth in grace, because it cometh not our way, or by the instruments
and means that we must expect it by. Possibly we are too fond on some
instruments and means that we prefer to others; and we think, if ever we
get good, it must be that way, and by that means, be it private or
public: and God may give a proof of his sovereignty, and check us for
our folly, by taking another way. He would not be found of the bride,
neither by her seeking of him secretly on her bed by night; nor more
publicly, by going about the city, in the streets and broad ways; nor by
the means of the watchmen, Cant. iii. 1, 2, 3.
8. Nor would we think that there is no growth in the work of grace,
because it cometh not at such or such prelimited or fore-set time; nor
would we think the matter desperate, because of our looking long, and
waiting, and asking, and labouring, and yet seeing no sensible
advantage. Such and such a believer, saith the soul, made great progress
in a short time, but I come no speed, for as long as I have been at this
school. O! we should beware of limiting the Holy One of Israel. Let us
be at duty, and commit the event to him.
9. It is not a fit time to take the measure of our graces, as to their
sensible growth and fruitfulness, when devils are broken loose upon us;
temptations are multiplied, corruptions make a great noise, and we are
meeting with a horrible tempest shaking us on all hands: for it will be
strong grace that will much appear then; it will be strong faith that
will say, Though he kill me, yet will I trust in him. At such a time it
will be much if the man keep the ground he hath gained, though he make
no progress. It will be much for a tree to stand, and not to be blown
out of the ground, in the time of a strong and vehement storm, of wind,
though it keep not its flourishes and yield not fruit The trees, which
in a cold winter day bear neither leaves nor fruit, must not be said to
go back, nor not to grow; because when the spring cometh again, they may
revive and be as fruitful as ever.
10. We would not always measure our graces by what appeareth outwardly;
for there may be some accidental occurrence that may hinder that, and
yet grace be at work within doors, which few or none can observe. The
believer may be in a sweet and gracious frame, blushing before the Lord,
yea, melting in love, or taken up with spiritual meditations and
wondering, when as to some external duties, it can find no present
disposition, through some accidental impediment or other, so that to
some, who judge most by outward appearance, no such things as the active
working of grace in life can appear.
11. We would think it no small measure or degree of holiness, to be with
singleness of heart pursuing it, even though it should seem to flee from
us; to be earnestly panting after it, and hungering and thirsting for
it. Nehemiah thought this no small thing, when he said, Neh. i. 11, "O
Lord, I beseech thee, let now thine ear be attentive to the prayer of
thy servants who desire to fear thy name."
12. Whatever measure of holiness the believer win to, he would take
special heed that he place no part of his confidence of his being
accepted and justified before God in it, as if that could come in any
part of the price to satisfy justice: but when he hath done all, let him
call and account himself an unprofitable servant. Though believers will
not be so gross as to speak thus, yet sure their justifying of their
holding a-back from God, because they find not such a measure of grace
and holiness as they would have, looketh too much this way, and saith,
that they lean too much hereunto in the matter of the acceptance of
their persons before God. Now this should be specially guarded against,
lest their labour be in vain.
OBJECTIONS ANSWERED.
An objection or two must here also be removed. And 1. Some may say, that
though they have been labouring, and striving, and working now for some
long time, yet they can perceive no advancement; they are as far short
as ever.
_Ans_. Hath it not been found, that some have complained without cause?
Have not some complained of their unfruitfulness and want of growth,
that other good Christians would have thought themselves very happy, if
they had but advanced half so far as they saw them to have done?
But be it so, as it is alleged, what if the fault be their own? What if
the cause of this be, that they attempt things in their own strength,
leaning to their own understanding, or habits of grace, or means, &c.,
and that they do not go about duties with that single dependence on
Christ that is requisite, nor do they suck life, strength, and sap from
him, by faith through the promises, nor give themselves up to him by
faith, that he may work in them both to will and to do. Should not this
be seen, mourned for, and helped?
3. If all this shortcoming and disappointment cause them lie in the
dust, and humble themselves more and more before the Lord, the grace of
humiliation is growing, and that is no small advantage, to be growing
downward.
4. Withal, they would do well to hold on in duty, looking to Christ for
help, and rolling all difficulties on him, give themselves away to him,
as their head and Lord, and so continue their life of faith, or their
consenting to let Christ live in them by faith, or work in them by his
Spirit what is well-pleasing in his sight, and wait for the blessing and
fruit in God's own time.
_Next_, It will be objected, Though we might wait thus, yet how
unedifying are we unto others, when there appeareth no fruit of the
spirit of grace in us.
_Ans_. A Christian behaviour and deportment under the sense of
fruitlessness, expressing an holy submission of soul unto God, as
sovereign, much humility of mind before him, justifying of God, and
taking guilt to themselves, with a firm resolution, to wait on patiently
in the use of means appointed, cannot but be edifying to Christian
souls; such exercises being really the works and fruit of the spirit of
grace working within.
But, _thirdly_, some may say, How then are the promises of the covenant
made good?
_Ans_. 1. The same measure of sanctification and holiness is not
promised to all.
2. No great measure is promised to any absolutely. So much indeed is
secured to all believers as shall carry them to heaven, as without which
they cannot see God. But much as to the degree depends on our performing
through faith the conditions requisite, to wit, on condition of our
abiding in the vine, of our acting faith on him, &c.; and when these and
the like conditions are not faithfully performed by us, what can we
expect? So the Lord hath appointed a way wherein he will be found, and
will have us to wait for strength and influence from him; and if we
neglect these means which he hath appointed, how can we expect the good
which he hath promised in the use of these means?
3. The Lord has his own time of making good all his promises, and we
must not limit him to a day.
4. Hereby the Lord may be trying and exercising thy faith, patience,
hope, dependence, submission, diligence, &c., and "if these be in thee,
and abound, they shall make that thou shalt neither be barren nor
unfruitful in the knowledge of our Lord Jesus Christ," 2 Pet. i. 11.
But _lastly_, It will be inquired, what can support the believing soul
in this case?
_Ans_. 1. The consideration and faith of the covenant of redemption,
wherein both the Father's engagement of the Son, and the Son's
engagement to the Father, secureth grace and holiness, and salvation to
the believer. And whatever we be, they will be true to each other,--our
unbelief will not make the faith of God of none effect.
2. The consideration of the noble and faithful promises contained in the
covenant of grace, which shall all be made good in due time.
3. If we be humbled under the sense of our failings and shortcomings,
and made to mourn before the Lord, stirred up to more diligence and
seriousness, that may yield comfort to our soul. If we be growing in
humility, godly sorrow, repentance, diligence, and be gripping faster by
faith to the root, we want not ground of joy and support; for if that
be, we cannot want fruit.
4. It should be matter of joy and thanksgiving, that the believer is
kept from turning his back on the way of God, and kept with his face
still Zion-ward. Though he make but little progress, yet he is still
looking forward, and creeping as he may, waiting at God's door, begging
and asking, studying, labouring, and endeavouring for strength to go
faster.
5. It is no small matter of peace and comfort, if we be kept from
fretting, grudging and repining at the Lord's dispensations with us, and
be taught to sit silent in the dust, adoring his sovereignty, and
ascribing no iniquity to our Maker.