Part 21
Others, who will allow that sin is of a far larger extent, and includes in it that which prevails in the heart, as well as renders itself visible in the life, or contains in it the omission of duties, as well as the actual commission of known sins; these often take a preposterous method to mortify it: if they are sensible of the guilt that is contracted hereby, they use no other method to be discharged from it, but by pretending to make atonement, either by confessing their sins, using endeavours to abstain from them, or by the performance of some duties of religion, by which they think to make God amends for the injuries they have offered to him thereby: but this is so far from mortifying sin, that it increases the guilt thereof, and causes it to take deeper root, and afterwards to break forth in a greater degree; or else tends to stupify the conscience, after which they go on in a way of sin, with carnal security, and without remorse.
Others think, that to mortify sin, is nothing else but to subdue and keep under their passions, at least, to such a degree that they may not, through the irregularity and impetuous violence thereof, commit those sins which they cannot but reflect upon with shame, when brought into a more calm and considerate temper of mind; and, in order thereunto, they subject themselves to certain rules, which the light of nature will suggest, and the wiser Heathen have laid down to induce persons to lead a virtuous life; and they argue thus with themselves, that it is below the dignity of the human nature, for men to suffer their passions to lead their reason captive, or to do that which betrays a want of wisdom as well as temper; and if by this means the exorbitancy of their passions is abated, and many sins, which are occasioned thereby, prevented, they conclude their lives to be unblemished, and sin subdued; whereas this is nothing else but restraining the fury of their temper, or giving a check to some sins, while sin in general remains unmortified.
As to the methods prescribed by some Popish casuists, of emaciating, or keeping under the body by physic, or a sparing diet, and submitting to hard penances, not only to atone for past sins, but prevent them for the future, these have not a tendency to strike at the root of sin, and therefore are unjustly called a mortifying of it. For though an abstemious regular way of living be conducive to answer some valuable ends, and without it men are led to the commission of many sins; yet this is no expedient to take away the guilt thereof; neither is the enslaving, captivating, and prevailing power of indwelling sin, that discovers itself in various shapes, and attends every condition and circumstance of life, sufficiently subdued hereby.
And those common methods that many others take, which are of a different nature, namely, when they resolve, though in their own strength, to break off their sins by repentance; or, if their resolutions to lead a virtuous life are weak, and not much regarded by them, endeavour to strengthen them, this will not answer their end, sin will be too strong for all their resolutions, and the engagements with which they bind themselves, will be like the cords with which Sampson was bound, which were broken by him like threads. If we rely on our own strength, how much soever we may be resolved to abstain from sin at present, God will make us sensible of our weakness, by leaving us to ourselves; and then, how much soever we resolve to abstain from sin, it will appear that it is far from being mortified, or subdued by us. Therefore we conclude, that this cannot be performed, but by going forth in the name and strength of Christ, who is able to keep us from falling; or, when fallen, to recover us; and this will be found, in the end, to be the best expedient for the promoting this branch of our sanctification; which leads us to consider,
III. That, in the farther carrying on of this work of sanctification, we are enabled to walk with God, or before him, in holiness and righteousness. We are first made alive in regeneration, and then put forth living actions, which some call vivification, as distinguished from that part of sanctification, which has been already considered, namely, mortification of sin.
This is what we may call leading an holy life, whereby we are to understand much more than many do, who suppose, that it consists only in the performance of some moral duties, that contain the external part of religion, without which there would not be the least shadow of holiness; and in performing those duties which we owe to men in the various relations which we stand in to them; or, at least, in keeping ourselves clear from those _pollutions which are in the world through lust_, 2 Pet. i. 4. The Pharisee, in the gospel, thought himself an extraordinary holy person, because he was no extortioner, nor unjust, nor adulterer; but fasted, paid tithes, and performed several works of charity; and many are great pretenders to it, who have no other than a form of godliness, without the power of it, or who are more than ordinarily diligent in their attendance on the ordinances of God’s appointment; though they are far from doing this in a right way, like those whom the prophet speaks of, who are said to _seek God daily, and to delight to know his ways, as a nation that did righteousness, and forsook not the ordinance of their God_; though at the same time, they are said to _fast for strife and debate, and to smite with the fist of wickedness_, Isa. lviii. 2. But, that we may consider several other things, which are contained in a person’s leading an holy life, let it be observed,
1. That our natures must be changed, and therefore sanctification always supposes and flows from regeneration: there must be grace in the heart, or else it can never discover itself in the life; the root must be good, or else the tree cannot bring forth good fruit; the spring of action must be cleansed, otherwise the actions themselves will be impure. Some persons, who are generally strangers to the internal work of grace, are very apt to insist much on the goodness of their hearts, and this is sometimes pleaded in excuse for the badness of their lives; whereas they never had a due sense of the plague and perverseness of their own hearts. Good actions must proceed from a good principle, otherwise persons are in an unsanctified state; and, as they must be conformable to the rule laid down in the word of God, and performed in a right manner, and to the glory of God as to the end designed thereby; so they must be performed by faith, whereby we depend on Christ for assistance and acceptance, as being sensible of our constant work and business, whereby we are said to walk with God, as well as live to him.
2. In order to our leading an holy life, we must make use of those motives and inducements thereunto, that are contained in the gospel; and to encourage us herein,
(1.) We are to have in our view that perfect pattern of holiness which Christ has given us; he has _left us an example that we should follow his steps_, 1 Pet. ii. 21. Whatever we find in the life of Christ, prescribed for our imitation, should be improved to promote the work of sanctification; his humility, meekness, patience, submission to the divine will, his zeal for the glory of God, and the good of mankind, and his unfainting perseverance in pursuing the end for which he came into the world, are all mentioned, in scripture, not barely that we should yield an assent to the account we have thereof in the gospel history; but that the _same mind should be in us, which was also in him_, Phil. ii. 5. or, as the apostle says, _He that saith he abideth in him, ought himself also to walk even as he walked_, 1 John ii. 6. And to this we may add, that we ought to set before us the example of others, and be followers of them, so far as they followed him: their example, indeed, is as much inferior to Christ’s as imperfect holiness is to that which is perfect; but yet it is an encouragement to us, that in following the footsteps of the flock, we have many bright examples of those, who through faith and patience, inherit the promises.
(2.) Another motive to holiness is the love of Christ, expressed in the great work of our redemption, and in that care and compassion which he has extended towards us in the application thereof, in all the methods he has used in the beginning and carrying on the work of grace, in which we may say, hitherto he hath helped us: this ought to be improved so as to constrain us, 2 Cor. v. 14. as he has hereby laid us under the highest obligation to live to him. And as love to Christ is the main ingredient in sanctification; so when by faith we behold him as the most engaging and desirable object, this will afford a constant inducement to holiness.
(3.) Another motive hereunto is our relation to God, as his children, and our professed subjection to him; as we gave up ourselves to him, when first we believed, avouched him to be our God, and, since then, have experienced many instances of his condescending goodness and faithfulness; as he has been pleased to grant us some degrees of communion with him, through Christ; and as he has given us many great and precious promises, and in various instances, made them good to us; and has reserved an inheritance for all that are sanctified in that better world, to which they shall be brought at last: this should induce us to lead a life of holiness, as the apostle says, _Having these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God_, chap. vii. 1.
From what has been said in explaining the doctrine of sanctification, we may infer,
[1.] The difference that there is between moral virtue, so far as it may be attained by the light of nature, and the improvement of human reason; and that holiness of heart and life, which contains in it all Christian virtues, and is inseparably connected with salvation. All who are conversant in the writings of some of the Heathen moralists will find a great many things that tend to regulate the conduct of life; and those precepts laid down, which, if followed, carry in them a great resemblance of the grace of sanctification; and herein some, who have been destitute of the light of the gospel, have very much excelled many who bear the Christian name: when we find a lively representation of the universal corruption and degeneracy of human nature, the disorder and irregularity of the affections, and man’s natural propensity to vice, rules laid down for the attaining of virtue, by which means men are directed how to free themselves from that slavery which they are under to their lusts, and advice given to press after a resemblance and conformity to God; this carried in it a great shew of holiness.
A late writer[70] has collected together several passages out of their writings, with a design to prove, that though they were destitute of gospel light, yet they might attain salvation; inasmuch as they use many expressions that very much resemble the grace of sanctification: as for instance, when one of them speaking concerning contentment in the station of life in which providence had fixed him, says, “A servant of God should not be solicitous for the morrow. Can any good man fear that he should want food? Doth God so neglect his servants, and his witnesses, as that they should be destitute of his care and providence? And he adds, Did I ever, Lord, accuse thee, or complain of thy government? Was I not always willing to be sick when it was thy pleasure that I should be so? Did I ever, desire to be what thou wouldest not have me to be? Am I not always ready to do what thou commandest? Wilt thou have me to continue here, I will freely do as thou willest? Or, wouldest thou have me depart hence, I will freely do it at thy command? I have always had my will subject to that of God; deal with me according to thy pleasure; I am always of the same mind with thee; I refuse nothing which thou art pleased to lay upon me; lead me whither thou wilt; clothe me as thou pleasest; I will be a magistrate or private person; continue me in my country, or in exile, I will not only submit to, but defend thy proceedings in all things.” We might also produce quotations out of other writings whereby it appears that some of the heathen excelled many Christians in the consistency of their sentiments about religious matters, with the divine perfections; as when they say, Whatever endowment of the mind has a tendency to make a man truly great and excellent; this is owing to an internal divine influence.[71] Others, speaking of the natural propensity which there is in man to vice, have maintained, that to fence against it, there is a necessity of their having assistance from God, in order to their leading a virtuous life; and that virtue is not attained by instruction, that is, not only by that means, but that it is from God; and that this is to be sought for at his hands, by faith and prayer: much to this purpose may be seen in the writings of Plato, Maximus Tyrius, Hierocles, and several others.[72]
The principal use that I would make hereof is, to observe that this should humble many Christians, who are far from coming up to the Heathen in the practice of moral virtue. And, as for the sentiments of those who deny the necessity of our having the divine influence in order to our performing the duties which God requires of us, in a right manner; these fall very short of what the light of nature has suggested to those who have duly attended to it, though destitute of divine revelation. When I meet with such expressions, and many other divine things, in the writings of Plato; and what he says of the conversation of his master Socrates, both in his life and death: I cannot but apply in this case, what our Saviour says to the scribe in the gospel, who answered him discreetly, _Thou art not far from the kingdom of God_, Mark xii. 34. These things, it is true, very much resemble the grace of sanctification; yet in many respects, they fall short of it; inasmuch as they had no acts of faith, in a Mediator, whom they were altogether strangers to, as being destitute of divine revelation.
It is not my design, at present, to enquire, whether they had any hope of salvation? this having been considered under a foregoing answer[73]. All that I shall here observe is, that some of the best of them were charged with notorious crimes, which a Christian would hardly reckon consistent with the truth of grace; as Plato, with flattering of tyrants, and too much indulging pride and luxury[74]; Socrates, with pleading for fornication and incest, and practising sodomy, if what some have reported concerning them be true[75]. But, without laying any stress on the character of particular persons, who, in other respects, have said and done many excellent things; it is evident, that whatever appearance of holiness there may be in the writings or conversation of those that are strangers to Christ and his gospel, this falls short of the grace of sanctification.[76]
There is a vast difference between recommending or practising moral virtues, as agreeable to the nature of man, and the dictates of reason; and a person’s being led in that way of holiness, which our Saviour has prescribed in the gospel. This takes its rise from a change of nature, wrought in regeneration, is excited by gospel-motives, encouraged by the promises thereof, and proceeds from the grace of faith, without which, all pretensions to holiness are vain and defective. What advances soever these may have made in endeavouring to free themselves from the slavery of sin, they have been very deficient, as to the mortification thereof; for being ignorant of that great atonement which is made by Christ, as the only expedient to take away the guilt of sin, they could not, by any method, arrive to a conscience void of offence, or any degree of hope concerning the forgiveness thereof, and the way of acceptance in the sight of God: and their using endeavours to stop the current of vice, and to subdue their inordinate affections, could not be effectual to answer that end, inasmuch as they were destitute of the Spirit of God, who affords his divine assistance, in order thereunto, in no other way than what is prescribed in the gospel; so that as _without holiness no one shall see the Lord_, this grace is to be expected in that way which God has prescribed; and every one that is holy is made so by the Spirit, who glorifies himself in rendering men fruitful in every good work, being raised by him, from the death of sin, to the life of faith in Christ; which is a blessing peculiar to the gospel.
[2.] Since holiness is required of all persons, as what is absolutely necessary to salvation, and is also recommended as that which God works, in those in whom the gospel is made effectual thereunto; we may infer, that no gospel-doctrine has the least tendency to lead to licentiousness. The grace of God may indeed be abused; and men, who are strangers to it, take occasion from the abounding thereof, to continue in sin, as some did in the apostle’s days, Rom. vi. 1. but this is not the genuine tendency of the gospel, which is to lead men to holiness. Whatever duties it engages to, they are all designed to answer this end; and whatever privileges are contained therein, they are all of them inducements thereunto: are we _delivered out of the hands of our_ spiritual enemies? it is, _that we should serve him in holiness and righteousness before him, all the days of our lives_, Luke i. 74, 75. As for the promises, they are an inducement to us, as the apostle expresses it, to _cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God_, 2 Cor. vii. 1. and every ordinance and providence should be improved by us, to promote the work of sanctification.
[3.] Let us examine ourselves, whether this work be begun, and the grace of God wrought in us, in truth? and if so, whether it be increasing or declining in our souls?
_1st_, As to the truth of grace, let us take heed that we do not think that we are something when we are nothing, deceiving our own souls, or rest in a form of godliness, while denying the power thereof, or a name to live, while we are dead; let us think that it is not enough to abstain from grosser enormities, or engage in some external duties of religion, with wrong ends. And if, upon enquiry into ourselves, we find that we are destitute of a principle of spiritual life and grace, let us not think, that because we have escaped some of the pollutions that are in the world, or do not run with others in all excess of riot, that therefore we lead holy lives; but rather let us enquire, Whether the life we live in the flesh, be by the faith of the Son of God, under the influence of his Spirit, with great diffidence of our own righteousness and strength, and firm dependence upon Christ? and as the result hereof, whether we are found in the practice of universal holiness, and hate and avoid all appearance of evil, using all those endeavours that are prescribed in the gospel, to glorify him in our spirits, souls, and bodies, which are his?
_2d_, If we have ground to hope that the work of sanctification is begun, let us enquire, whether it be advancing or declining? Whether we go from strength to strength, or make improvements in proportion to the privileges we enjoy? Many have reason to complain that it is not with them as in months past; that grace is languishing, the frame of their spirits in holy duties stupid, and they destitute of that communion with God, which they have once enjoyed; such ought to remember from whence they are fallen, and repent, and do their first works; and beg of God, from whom alone our fruit is derived, that he would revive the work, and cause their souls to flourish in the courts of his house, and to bring forth much fruit unto holiness, to the glory of his own name, and their spiritual peace and comfort.
As for those who are frequently complaining of, and bewailing their declensions in grace, who seem, to others, to be making a very considerable progress therein; let them not give way to unbelief so far as to deny or set aside the experiences which they have had of God’s presence with them; for sometimes grace grows, though without our own observation. If they are destitute of the comforts thereof, or the fruits of righteousness, which are peace, assurance and joy in the Holy Ghost, let them consider, that the work of sanctification, in this present state, is, at best, but growing up towards that perfection which is not yet arrived to. If it does not spring up and flourish, as to those fruits and effects thereof, which they are pressing after, but have not attained; let them bless God, if grace is taking root downward, and is attended with an humble sense of their own weakness and imperfection, and an earnest desire of those spiritual blessings which they are labouring after. This ought to afford matter of thankfulness, rather than have a tendency to weaken their hands, or induce them to conclude that they are in an unsanctified state; because of the many hindrances and discouragements which attend their progress in holiness.
Footnote 69:
_See Quest._ lxxviii.
Footnote 70:
_See Whitby’s Disc. &c. page 541, in which he quotes Arrian, as giving the sense of Epictetus, Lib. 1. cap. 9. Lib. 3. cap. 5, 24, 26, 36, &c._
Footnote 71:
_Vid. Cic. de natura Deorum, Lib. 2._ Nullus unquam vir magnus fuit, sine aliquo afflatu divino.
Footnote 72:
_See Gale’s court of the Gentiles. Book 3. chap. 1. and chap. 10. and Wits. de Occon. Fæd. 461-463._
Footnote 73:
_See Vol. II. page 489. & seq._
Footnote 74:
_Vid. G. J. Voss. de Hist. Græc. page 22._
Footnote 75:
_See Gale’s court of the Gentiles, Part III. book 1, chap. 1, 2. which learned writer having, in some other parts of that work, mentioned several things that were praise worthy, in some of the philosophers, here takes occasion to speak of some other things, which were great blemishes in them; and, in other parts of this elaborate work, proves that those who lived in the first ages of the church, and were attached to their philosophy, were by this means, as he supposes, led aside from many great and important truths of the gospel; of this number Origen, Justin Martyr, and several others. And he further supposes, that what many of them advanced concerning the liberty of man’s will, as to what respects spiritual things, gave occasion to the Pelagians to propagate those doctrines that were subversive of the grace of God; and that the Arian and Samosatenan heresies took their rise from hence. See Part III. Book 2. chap. 1._
Footnote 76:
The natural knowledge of God and his goodness, gives some encouragement to guilty creatures to repent of their sins, and to return to God by a general hope of acceptance, though they had no promise of pardoning grace. And this was the very principle upon which some of the better sort of the Gentiles set themselves to practise virtue, to worship God, and endeavour to become like him.