Chapter XI: Part 11

2. Hereby persons are led into themselves; and by comparing their hearts and lives with the word of God, are enabled to see their own vileness and want of conformity to the rule which he has given them, the deceitfulness and desperate wickedness thereof, and what occasion there is to abhor themselves, and repent in dust and ashes; thus the apostle, in the place but now mentioned, speaks of himself as _once alive without the law; but when the commandment came, sin revived and he died_, and concludes himself to be _carnal, sold under sin_, Rom. vii. 9, 14. This is a necessary means leading to repentance.

And we may farther add, that God not only makes use of the word, but of his providences to answer this end; therefore he speaks of a sinning people, _when carried away captive into the land of the enemy_, as _bethinking_ themselves, and afterwards _repenting and making supplication to him_ therein, 1 Kings viii. 46, 47. And we read of sickness and bodily diseases as ordained by God, to bring persons to repentance; thus Elihu speaks of a person’s being _chastened with pain upon his bed, and the multitude of his bones with strong pain; his soul drawing nigh to the grave, and his life to the destroyers_, Job xxxiii. 19, 27. and then represents the person thus chastened, and afterwards recovered from his sickness, as acknowledging himself to _have sinned, and perverted that which is right, and_ that _it profited him not_. And the apostle speaks of _the goodness of God_ in the various dispensations of his providence, as _leading to repentance_, Rom. ii. 4. But these dispensations are always to be considered in conjunction with the word, and as impressed on the conscience of men by the Spirit, in order to their attaining this desirable end.

But that we may insist on this matter more particularly, we must take an estimate of repentance, either as it is a common or special grace; in both these respects it is from the Spirit, and wrought by the instrumentality of the word, applied to the consciences of men; but there is a vast difference between the one and the other in the application of the word, as well as in the effects and consequences thereof.

(1.) In them who are brought under convictions, but not made partakers of the saving grace of repentance; the Holy Spirit awakens, and fills them with the terrors of God, and the dread of his vengeance, _by the law_, by which _is the knowledge of sin_, and _all the world becomes guilty before God_, Rom. iii. 20. compared with 19. These are what we call legal convictions; whereby the wound is opened, but no healing medicine applied: the sinner apprehends himself under a sentence of condemnation, but at the same time cannot apply any promise which may afford hope and relief to him; groans under his burden, and knows not where to find ease or comfort, and dreads the consequence thereof, as that which would sink him into hell; God appears to him as a consuming fire, his arrows stick fast in his soul, the poison whereof drinketh up his spirits; if he endeavours to shake off his fears, and to relieve himself against his despairing thoughts, he is notwithstanding, described, as being like the _troubled sea_, when it _cannot rest_, which _casts forth mire and dirt_, Isa. lvii. 20. This is a most afflictive case; concerning which it is said, that though _the spirit of a man will sustain his infirmity_; _yet a wounded spirit who can bear_? Prov. xviii. 14.

Thus it is with some when convinced of sin by the law: but there are others who endeavour to quiet their consciences by using indirect methods, thinking to make atonement for it, and by some instances of external reformation, to make God amends, and thereby procure his favour, but to no purpose; for _sin taking occasion, by the commandment, works in them all manner of concupiscence_, Rom. vii. 8. And if they grow stupid, which is oftentimes the consequence hereof, their sense of sin is entirely lost, and their repentance ends in presumption, and a great degree of boldness in the commission of all manner of wickedness.

(2.) We shall now consider how the Spirit works repentance unto life, which is principally insisted on in this answer. This is said to be done by the word of God; not by the law without the gospel, but by them both, in which one is made subservient to the other. The law shews the soul its sin, and the gospel directs him where he may find a remedy; one wounds and the other heals; _the law enters_, as the apostle expresses it, _that the offence might abound_, Rom. v. 20. but the gospel shews him how _grace_ does _much more abound_, and where he may obtain forgiveness, by which means he is kept from sinking under that weight of guilt that lies on his conscience. And it leads him to hate and abstain from sin, from those motives that are truly excellent; for which reason it is called evangelical repentance.

Now that we may better understand the nature thereof, we shall consider; how it differs from that which we before described, which arises only from that conviction of sin, which is by the law, which a person may have, who is destitute of this grace of repentance, which we are speaking of. Repentance, of what kind soever it be, contains in it a sense of sin: but if it be such a sense of sin, that the unregenerate person may have, this includes little more in it than a sense of the danger and misery which he has exposed himself to by sins committed. The principal motives leading hereunto, are the threatenings which the law of God denounces against those that violate it. Destruction from God is a terror to him; if this were not the consequence of sin, he would be so far from repenting of it, that it would be the object of his chief delight. And that guilt, which he charges himself with, is principally such, as arises from the commission of the most notorious crimes, which expose him to the greatest degree of punishment: whereas, repentance unto life brings a soul under a sense of the guilt of sin, as it is contrary to the holy nature and law of God, which the least, as well as the greatest sins, are opposed to, and contain a violation of. And therefore he charges himself, not only with open sins, which are detestable in the eyes of men; but secret sins, which others have little or no sense of; sins of omission, as well as sins of commission; and he is particularly affected with the sin of unbelief, inasmuch as it contains a contempt of Christ, and the grace of the gospel. And he is not only sensible of those sins which break forth in his life; but that propensity of nature, whereby he is inclined to rebel against God; so that this sense of guilt, in some respects, differs from that which they are brought under, who are destitute of saving repentance.

But that in which they more especially differ is, in that saving repentance contains in it a sense of the filth, and odious nature of sin, and so considers it as defiling, or contrary to the holiness of God, and rendering the soul worthy to be abhorred by him; so that as the sense of guilt excites fear, and a dread of the wrath of God, this fills him with shame, confusion of face, and self-abhorrence, which is inseparably connected with the grace of repentance; accordingly these are joined together, as Job says, _I abhor myself, and repent in dust and ashes_, Job xlii. 6. or, as when God promises that he would bestow this grace on his people, he says, _Then shall ye remember your own evil ways, and your doings, that were not good, and shall loathe yourselves in your own sight, for your iniquities, and for your abominations_, Ezek. xxxvi. 31. As before this they set too high a value upon themselves, and were ready to palliate and excuse their crimes, or insist on their innocence, though their iniquity was written in legible characters, as with a pen of iron, and the point of a diamond, and to say with Ephraim, _In all my labour they shall find none iniquity in me that were sin_, Hos. xii. 8. or, as the prophet Jeremiah says, concerning a rebellious people, that _though in their skirts were found the blood of the souls of the poor innocents_; yet they had the front to say, _Because I am innocent, surely his anger shall turn from me_, Jer. ii. 34, 35. Notwithstanding, when God brings them to repentance, and heals their backslidings; they express themselves in a very different way; _We lie down in our shame, and our confusion covers us; for we have sinned against the Lord our God_, chap. iii. 25. Now this is such an ingredient in true repentance, which is not to be found in that which falls short of it: the sinner is afraid of punishment indeed, or, it may be, he may be filled with shame, because of the reproach which attends his vile and notorious crimes in the eyes of the world; yet he is not ashamed, or confounded, as considering how vile he has rendered himself hereby, in the eye of an holy God.

There is another thing which is farther observed in this answer, which is an ingredient in repentance unto life, in which respect it is connected with faith, inasmuch as he apprehends the mercy of God in Christ to such as are penitent; and this effectually secures him from that despair which sometimes attends a legal repentance, as was before observed, as well as affords him relief against the sense of guilt with which this grace is attended. The difference between legal and evangelical repentance, does not so much consist in that one represents sin, as more aggravated; nor does it induce him that thus repents, to think himself a greater sinner than the other; for the true penitent is ready to confess himself the chief of sinners. He is far from extenuating his sin, being ready, on all occasions, to charge himself with more guilt than others are generally sensible of: but that which he depends upon as his only comfort and support is the mercy of God in Christ, or the consideration that there is forgiveness with him, that he may be feared; this is that which affords the principal motive and encouragement to repentance, and has a tendency to excite the various acts thereof; which leads us to consider,

V. What are the various acts of this repentance unto life; or what are the fruits and effects produced thereby.

1. The soul is filled with hatred of sin. When he looks back on his past life, he bewails what cannot now be avoided; charges himself with folly and madness, and wishes (though this be to no purpose) that he had done many things which he has omitted, and avoided those sins, together with the occasions thereof, which he has committed, the guilt whereof lies with great weight upon him. How glad would he be if lost seasons and opportunities of grace might be recalled, and the talents, that were once put into his hand, though misimproved, regained! But all these wishes are in vain. However, these are the after-thoughts which will arise in the minds of those who are brought under a sense of sin. Sin wounds the soul; the Spirit of God, when convincing thereof, opens the wound, and causes a person to feel the smart of it, and gives him to know, that _it is an evil thing, and bitter, that he has forsaken the Lord his God_, Jer. ii. 19. This sometimes depresses the spirits, and causes him to walk softly, to _set alone and keep silence_, Lam. iii. 28. being filled with that uneasiness which is very afflictive to him. At other times it gives vent to itself in tears, as the Psalmist expresses it, _I am weary with my groaning, all the night make I my bed to swim; I water my couch with my tears_, Psal. vi. 6. In this case the only thing that gives him relief or comfort is, that the guilt of sin is removed by the blood of Christ, which tends to quiet his spirit, which would otherwise be swallowed up with overmuch sorrow.

And to this we may add, that sin is always the object of his detestation, even when there is an abatement of that grief, which, by the divine supports and comforts he is fenced against: he hates sin, not barely because of the sad consequences thereof, but as it is in itself the object of abhorrence; and therefore his heart is set against all sin, as the Psalmist says, _I hate every false way_, Psal. cxix. 104. This hatred discovers itself by putting him upon flying from it, together with all the occasions thereof, or incentives to it. He not only abstains from those sins which they who have little more than the remains of moral virtue are ashamed of, and afraid to commit, but hates every thing that has in it the appearance of sin, and this hatred is irreconcileable. As forgiveness does not make sin less odious in its own nature, so the experience that he has of the grace of God herein, or whatever measures of peace he enjoys, whereby his grief and sorrow is assuaged, yet still his hatred of it not only remains, but increases: and, as the consequence hereof,

2. He turns from sin unto God; he first hates sin, and then flies from it, as seeing it to be the spring of all his grief and fears, that which separates between him and his God. Thus Ephraim, when brought to repentance, is represented as saying, _What have I to do any more with idols_, Hos. xiv. 8. reflecting on his past conduct, when addicted to them, with a kind of indignation; so the true penitent, who has hitherto been walking in those paths that lead to death and destruction, now enquires after the way of holiness, and the paths of peace; as he has hitherto walked contrary to God, now he desires to walk with him; and having wearied himself in the greatness of his way, and seeing no fruit in those things whereof he is now ashamed; and being brought into the utmost straits, he determines to return to his God and Father. And in doing this he purposes and endeavours to walk with him in all the ways of new obedience, as the apostle exhorts those who had received good by his ministry, that _with purpose of heart they would cleave unto the Lord_, Acts xi. 23. This purpose is not like those hasty resolutions which unconverted sinners make when God is hedging up their way with thorns, and they are under the most distressing apprehensions of his wrath. Then they say as the people did to Joshua, _We will serve the Lord_, Josh. xxiv. 22. though they are not sensible how difficult it is to fulfil the engagements which they lay themselves under, nor of the deceitfulness of their own hearts, and the need they stand in of grace from God, to enable them so to do. This purpose to walk with God, does not so much respect what a person will do hereafter; but it contains a resolution which is immediately put in execution, and so is opposed to his former obstinacy, when determining to go on in the way of his own heart. Thus the prodigal son, in the parable, no sooner resolved that he would _arise and go to his Father_, Luke xv. 18, compared with 20. but he arose and went. True repentance is always attended with endeavours after new obedience, so that a person lays aside that sloth and indolence which was inconsistent with his setting a due value on, or improving the means of grace; and, as the result hereof, he now exerts himself, with all his might, in pursuing after those things, whereby he may approve himself God’s faithful servant; and hereby he discovers the sincerity of his repentance; which he does, or rather is enabled to do, by that grace, which at first began, and then carries on this work in the soul, whereby he _has his fruit unto holiness, and the end_ thereof _everlasting life_, Rom. vi. 22.

From what has been said concerning repentance, we may infer,

(1.) That since it is a grace that accompanies salvation, and consequently is absolutely necessary thereunto, it is an instance of unwarrantable and bold presumption, for impenitent sinners to expect, that they shall be made partakers of the benefits which Christ has purchased, while they continue in a state of enmity, opposition, and rebellion against him; or that they shall be saved by him in their sins, without being saved from them; for _he that covereth his sins shall not prosper; but whoso confesseth and forsaketh them, shall have mercy_, Prov. xxviii. 13.

(2.) Since repentance is the work of the Spirit, and his gift, we infer, that whatever endeavours we are obliged to use, or whatever motives or inducements are given to lead us hereunto, we must not conclude, that it is in our own power to repent when we please; and therefore it should be the matter of our earnest and constant prayer to God, that he would turn our hearts, give us a true sight and sense of sin, accompanied with faith in Christ, as Ephraim is represented, saying, _Turn thou me, and I shall be turned_, Jer. xxxi. 18.

(3.) Let not those that have a distressing sense of their former sins, how great soever they have been, give way to despairing thoughts; but lay hold on the mercy of God in Christ, extended to the chief of sinners, and improve it to encourage them to hate sin, and forsake it from evangelical motives, which will have a tendency to remove their fears while they look on God, not as a sin-revenging Judge, but a reconciled Father, ready and willing to receive those who return to him with unfeigned repentance.

(4.) Since we daily commit sin, it follows from hence, that we stand in need of daily repentance: and this being a branch of sanctification, as sanctification is a progressive work, so is repentance. We are not to expect that sin should be wholly extirpated, while we are in this imperfect state; and therefore it is constantly to be bewailed, and, by the grace of God working effectually in us, avoided; that, as the result hereof, we may have a comfortable hope that that promise shall be fulfilled, _They that sow in tears shall reap in joy_, Psal. cxxvi. 5.

Footnote 222:

It has been, perhaps correctly, asserted that repentance is neither a
duty discoverable by the law of nature, nor the written law of God;
because it is unfit, that a law, appointing death for the violation of
its precept, should also discover to the culprit a way of escape from
its own penalty incurred.

But there existed purposes of mercy before the law was made; these
have been revealed by a gracious Sovereign; the condition of men, as
prisoners of hope possessing competent evidence of the compassion of
the Lawgiver, points to repentance. Sacrifices in former ages discover
not only a consciousness of guilt, but a glimmering hope at least, of
pardon. It is possible that these were the offspring of tradition
among the Gentiles, rather than the deductions of the light of nature.
But in either way, sorrow for sin is a duty founded on the will of
God.

It is therefore a duty, perfectly reasonable, and expressly revealed
on the sacred page. The strength to perform it is from the King of
Providence and Grace.

There is necessary in its production a discovery of guilt, liability
to misery, and entire helplessness. The general belief, or profession
of these truths, does not prove in event to be a cause adequate to
produce a total change in a man’s views, pursuits, desires, aversions,
labours, joys, and sorrows. There is necessary some deep sense, or
strong conviction of guilt. This, with respect to its proximate cause,
may originate in various ways; by reflecting on the Divine Sovereignty
and Majesty; by a solemn contemplation of the excellency and
loveliness of the moral perfection of Deity; by an affecting sight of
his goodness and mercy to the individual in particular; by attending
to the awful subject of Divine Justice, seen in the sufferings of
Christ, or anticipated in the future judgment, and final sufferings of
the damned. Such convictions are produced in great mercy to the
individual, how dearly soever they cost him, whether the prostrated
idols, on which the sensual affections were fastened, were companions,
friends, relations, honour or wealth. Disease, approaching death, or
any thing which shall dissolve the unhallowed attachment to earth, may
by the Divine blessing produce this change, the glory of which will
always really belong to Divine grace, which works unseen.

The bitterness of such sorrows is sometimes extreme, when he who
wounded alone can cure. The effects of it are subsequently salutary,
both to deter from sin and to strengthen the party’s faith.

The degrees of penitential sorrow are extremely various in different
converts. He who has been convinced of gospel truths step by step, and
has been in the same manner brought to the love and fear of God, and
to a universal conscientiousness, may have grounds of peace and
comfort equally safe, as he whose convictions have been the most
sensible; for not their height but their fruits prove them to be
genuine.

Footnote 77:

Grace here is put for repentance, and not the immediate influence on
the soul.

Quest. LXXVII.

QUEST. LXXVII. _Wherein do justification and sanctification differ?_

ANSW. Although sanctification be inseparably joined with
justification; yet they differ, in that God in justification,
imputeth the righteousness of Christ, in sanctification his Spirit
infuseth grace, and enableth to the exercise thereof; in the former
sin is pardoned, in the other it is subdued; the one doth equally
free all believers from the revenging wrath of God, and that
perfectly in this life, that they never fall into condemnation, the
other is neither equal in all, nor in this life perfect in any, but
growing up to perfection.

This answer being principally a recapitulation of what is contained in those that have been already insisted on, wherein the doctrine of justification and sanctification are particularly explained, we shall not much enlarge on it; but since there are some who suppose that one of these graces may be attained without the other; and others confound them, as though to be justified and to be sanctified implied the same thing; we shall briefly consider,

I. That which is supposed in this answer, namely, that sanctification and justification are inseparably joined together; and accordingly, no one has a warrant to claim one without the other: This appears in that they are graces that accompany salvation. When the apostle connects justification and effectual calling together, in the golden chain of our salvation, Rom. viii. 30. he includes sanctification in this calling. And elsewhere, when Christ is said to be _made righteousness and redemption_ to us for our justification, he is, at the same time, said to be made _wisdom and sanctification_, 1 Cor. i. 31. and we are said to be _saved by the washing of regeneration and renewing of the Holy Ghost_, Tit. iii. 5. which is the beginning of the work of sanctification; _that being justified by his grace, we should be made heirs according to the hope of eternal life_; and speaking of some who were once great sinners, and afterwards made true believers, he says, concerning them, that they were _washed, sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God_, 1 Cor. vi. 11. And when God promises to pardon and _pass by the transgression of the remnant of his heritage_, Micah vii. 18, 19. he also gives them ground to expect that he would _subdue their iniquities_; the former is done in justification, the latter in sanctification.

From the connexion that there is between justification and sanctification, we infer: that no one has ground to conclude that his sins are pardoned, and that he shall be saved while he is in an unsanctified state; for as this tends to turn the grace of God into wantonness, so it separates what he has joined together, and it is a certain evidence that they who thus divide them, are neither justified nor sanctified. Let us therefore give diligence to evince the truth of our justification, by our sanctification, or that we have a right and title to Christ’s righteousness, by the life of faith, and the exercise of all those other graces that accompany or flow from it.

II. We have, in this answer, an account of some things in which justification and sanctification differ, as,

1. In justification God imputes the righteousness of Christ to us; whereas, in sanctification the Spirit infuseth grace, and enableth to the exercise thereof. What it is for God to impute Christ’s righteousness hath been before considered; the only thing that we shall now observe is, that the righteousness whereby we are justified, is, without us, wrought out by Christ, for us; so that it is _by his obedience_, as the apostle expresses it, that _we are made righteous_, Rom. v. 19. and that which Christ did as our Surety, is placed to our account, and accepted by the justice of God, as though it had been done by us, as has been before observed: Whereas, in sanctification, the graces of the Spirit are wrought and excited in us, we are denominated holy, and our right to eternal life is evinced, though not procured.

2. In justification sin is pardoned, in sanctification it is subdued; the former takes away the guilt thereof, the latter its reigning power. Where sin is pardoned, it shall not be our ruin; but yet it gives us daily disturbance and uneasiness, makes work for repentance, and is to be opposed by our dying to it, and living to righteousness. This is therefore sufficiently distinguished from justification, which is also to be considered as a motive or inducement leading to it.

3. They differ, in that justification equally frees all believers from the avenging wrath of God, in which respect it is perfect in this life, so that a justified person shall never fall into condemnation; whereas, the work of sanctification is not equal in all, nor perfect in this life, but growing up to perfection. For the understanding of which, let us consider, that when we speak of justification as perfect in this life, or say, that all are equally justified, we mean, that where God forgives one sin, he forgives all; so that _there is no condemnation to them which are in Christ Jesus_, as the apostle says, chap. viii. 1. and he adds, _Who shall lay any thing to the charge of God’s elect? it is God that justifieth; who is he that condemneth? it is Christ that died_, ver. 33, 34. Were it not so, a person might be said to be justified, and not have a right to eternal life, which implies a contradiction; for though he might be acquitted, as to the guilt charged upon him by one indictment, he would be condemned by that which is contained in another.

We may from hence infer, that all justified persons have an equal right to conclude themselves discharged from guilt, and the condemning sentence of the law of God; though all cannot see their right to claim this privilege by reason of the weakness of their faith. As for sanctification, that, on the other hand, is far from being equal in all; since the best of believers have reason to complain of the weakness of their faith, and the imperfection of all other graces which are wrought in them by the Spirit. If it be enquired from whence this imperfection of sanctification arises, that is the subject of the following answer.

Quest. LXXVIII.

QUEST. LXXVIII. _Whence ariseth the imperfection of sanctification
in believers?_

ANSW. The imperfection of sanctification in believers, ariseth from
the remains of sin abiding in every part of them, and the perpetual
lustings of the flesh against the spirit, whereby they are often
foiled with temptations, and fall into many sins, are hindered in
all their spiritual services, and their best works are imperfect and
defiled in the sight of God.

In this answer we may consider,

I. That there is something supposed, namely, that the work of sanctification is imperfect in this life, or that there are the remnants of sin still abiding in the best of men.

II. In what the imperfection of sanctification more especially discovers itself; and in particular, what we are to understand by the lusting of the flesh against the Spirit. And,

III. The consequences hereof, to wit, their being foiled with temptations, falling into many sins, and being hindered in their spiritual services.

1. As to the thing supposed in this answer, that the work of sanctification is imperfect in this life: This must be allowed by all who are not strangers to themselves, as it is said, _There is not a just man upon the earth that doth good and sinneth not_, Eccl. vii. 20. fine gold is not without a mixture of some baser metal, or alloy; even so our best frames of spirit, when we think ourselves nearest heaven, or when we have most communion with God, are not without a tincture of indwelling sin, that is easy to be discerned in us. Whatever grace we exercise, there are some defects attending it, either with respect to the manner of its exerting itself, or the degree thereof; therefore perfection, how desirable soever it be, is a blessing which we cannot, at present, attain to: And if it be thus with us, when at the best, we shall find, that at other times, corrupt nature not only discovers itself, but gives us great interruption and disturbance, so that the work of sanctification seems to be, as it were, at a stand, and we are hereby induced to question the truth and sincerity of our graces; and if, notwithstanding this, we have sufficient ground to conclude, that our hearts are right with God; yet we are obliged to say with the apostle, that we are _carnal, sold under sin_; and that, _when we would do good, evil is present with us_, Rom. vii. 14. compared with 21. which is an undeniable argument of the imperfection of the work of sanctification.

The contrary opinion to this is maintained by many who pretend that perfection is attainable in this life; and to give countenance hereunto, they refer to some scriptures, in which persons are characterized as _perfect_ men; and others wherein perfection is represented as a duty incumbent on us; as our Saviour says, _Be ye perfect, even as your Father which is in heaven is perfect_, Matt. v. 48. and the apostle, in his valedictory exhortation to the church, advises them to _be perfect_, as well as _of one mind_; as they expected that the God of love and peace should be with them, 2 Cor. xiii. 11.

But to this it may be replied, that these scriptures do not speak of a sinless perfection, but of such a perfection as is opposed to hypocrisy; as Hezekiah says concerning himself, that he had _walked before the Lord in truth, and with a perfect heart_, Isa. xxxviii. 3. Accordingly, the perfection of those who are thus described in scripture, is explained as denoting their uprightness. Thus Job is described, as _a perfect and upright man, one that feared God and eschewed evil_, Job i. 1. compared with 8. though he elsewhere disclaims any pretensions to a sinless perfection; as he expresses himself, _If I say I am perfect, mine own mouth shall prove me perverse_, chap. ix. 20. And when Noah is said to be _perfect in his generation_, this is explained as denoting that he was a _just_ or an _holy man_, and one that _walked with God_, Gen. vi. 9.

As for other scriptures, which speak of perfection as a duty incumbent on us, they are to be understood concerning the perfection of grace, as to those essential parts thereof, without which it could not be denominated true and genuine, and not as respecting a perfection of degrees. True grace is perfect indeed, as it contains in it those necessary ingredients, whereby an action is denominated good in all its circumstances, in opposition to that which is so, only in some respects; and therefore it must proceed from a good principle, an heart renewed by regenerating grace; it must be agreeable to the rule which God has prescribed in the gospel, and be performed in a right manner, and for right ends: Thus a person may be said to be a perfect man, in like manner as a new-born infant is denominated a man, as having all the essential perfections of the human nature; though not arrived to that perfection, in other respects, which it shall afterwards attain to: Accordingly grace, when described, in scripture, as perfect, is sometimes explained as alluding to a metaphor, taken from a state of perfect manhood, in opposition to that of children: Thus the apostle speaks of some, whom he represents, _as being of full age_; where the same word is used[223], which is elsewhere rendered _perfect_; and these are opposed to others whom he had before been speaking of, as weak believers, or _babes_ in Christ; Heb., v. 13, 14. And elsewhere he speaks of the church, which he styles the _body of Christ_, as arrived to a state of manhood, and so calls it a perfect man; having attained _the measure of the stature of the fulness of Christ_; still alluding to that stature which persons arrive to when they are adult; and these he opposes in the following words, to children, who, through the weakness of their faith, were liable to be _tossed to and fro, and carried about with every wind of doctrine_, Eph. iv. 13, 14. And in other places, where Christians are described as perfect, there is a word used, which signifies their having that internal furniture whereby they are prepared or disposed to do what is good: Thus the apostle speaks of _the man of God_ being _perfect_[78], that is, _throughly furnished unto all good works_, 2 Tim. iii. 17. And elsewhere he prays, for those to whom he writes, that God would _make them perfect in_, or for _every good work_, to the end _that they may do his will_[79], which is such a perfection as is necessary to our putting forth any act of grace; and therefore it does not in the least infer that perfection which they plead for, whom we are now opposing.

And, indeed, it is not barely the sense they give of those scriptures that speak of persons being perfect, which they cannot but suppose may be otherwise understood, that gives them occasion to defend this doctrine; but the main thing on which it is founded, is, that God does not require sinless perfection of fallen man, inasmuch as that is impossible; and therefore he calls that perfection, which includes in it our using those endeavours to lead a good life, which are in our own power. This is agreeable to the Pelagian scheme, and to that which the Papists maintain, who make farther advances on the Pelagian hypothesis; and assert, not only that men may attain perfection in this life, but that they may arrive to such a degree thereof, as exceeds the demands of the law, and perform works of supererogation; which doctrine is calculated to establish that of justification by works.

But that which may be alleged in opposition hereunto, is, that it is disagreeable to the divine perfections, and a notorious making void the law of God, to assert that our obligation to yield perfect obedience, ceases, because we have lost our power to perform it; as though a person’s being insolvent, were a sufficient excuse for his not paying a just debt. We must distinguish between God’s demanding perfect obedience, as an out-standing debt, which is consistent with the glory of his holiness and sovereignty, as a law-giver; and his determining that we shall not be saved, unless we perform it in our own persons: and we also distinguish between his connecting a right to eternal life with our performing perfect obedience, as what he might justly insist on according to the tenor of the first covenant, as our Saviour tells the young man in the gospel, _If thou wilt enter into life keep the commandments_, Matt. xix. 16. and his resolving that we shall not be saved, unless we are able to perform it. The gospel purposes another expedient, namely, that they who were obliged to yield perfect obedience, and ought to be humbled for their inability to perform it, should depend on Christ’s righteousness, which is the foundation of their right to eternal life, in which respect they are said to be perfect, or _compleat in him_, Col. ii. 10. which is the only just notion of perfection, as attainable in this life: and, to conclude this head, it is very unreasonable for a person to suppose that God will abate some part of the debt of perfect obedience, and so to call our performing those works, which have many imperfections adhering to them, a state of perfection, which is to make it an easier matter to be a Christian than God has made it. Thus concerning the thing supposed in this answer, _viz._ that the work of sanctification is imperfect in this life.

But before we dismiss this head, we shall enquire, why God does not bring this work to perfection at once, which he could easily have done, and, as it is certain, will do, when he brings the soul to heaven. In answer to which, we shall consider in general, that it is not meet for us to say unto God, Why dost thou thus? especially considering that this, as well as many of his other works, is designed to display the glory of his sovereignty, which very eminently appears in the beginning, carrying on, and perfecting the work of grace: we may as well ask the reason, why he did not begin the work of sanctification sooner? or, why he makes use of this or that instrument, or means, to effect it rather than another? which things are to be resolved into his own pleasure: but since it is evident that he does not bring this work to perfection in this world, we may adore his wisdom herein, as well as his sovereignty. For,

1. Hereby he gives his people occasion to exercise repentance and godly sorrow for their former sins committed before they were converted. Perfect holiness would admit of no occasion to bring past sins to remembrance; whereas, when we sin daily, and have daily need of the exercise of repentance and godly sorrow, this gives us a more sensible view of past sins. When corrupt nature discovers itself in those that are converted, they take occasion hereby to consider how they have been transgressors from the womb; as David, when he repented of his sin in the matter of Uriah, at the same time that he aggravated the guilt of his crime, as it justly deserved, he calls to mind his former sins, from his very infancy, and charges that guilt upon himself which he brought into the world; _Behold I was shapen in iniquity, and in sin did my mother conceive me_, Psal. li. 5. And when Job considers God’s afflictive providences towards him, as designed to bring sin to remembrance, and desires that he would _make him to know his transgression and his sin_; he adds, _Thou writest bitter things against me, and makest me to possess the iniquities of my youth_, Job. xiii. 23, 26. sins committed after conversion were brought to mind, and ordered as a means to humble him for those that were committed before it. As for sins committed before conversion, they could not, at that time, be said truly to be repented of, since that would be to suppose the grace of repentance antecedent to conversion; therefore if the work of sanctification were to be immediately brought to perfection, this perfect holiness would be as much attended with perfect happiness, as it is in heaven, and consequently godly sorrow would be no more exercised on earth, than it is there; whereas God, in ordering the gradual progress of the work of sanctification, attended with the remainders of sin, gives occasion to many humbling reflections, tending to excite unfeigned repentance, not only for those sins committed after they had experienced the grace of God; but for those great lengths they ran in sin before they had tasted that the Lord was gracious; and therefore he does not bring the work of sanctification to perfection in this present world.

2. Another reason of this dispensation of providence, is, that believers, from their own experience of the breakings forth of corruption, together with the guilt they contract thereby, and the advantage they receive in gaining any victory over it, may be furnished to administer suitable advice, and give warning to those who are in a state of unregeneracy, that they may be persuaded to see the evil of sin, which, at present, they do not.

3. God farther orders this, that he may give occasion to his people to exercise a daily conflict with indwelling sin. He suffers it to give them great disturbance and uneasiness, that hereby they may be induced to endeavour to mortify it, and be found in the exercise of those graces which are adapted to an imperfect state, such as cannot be exercised in heaven; nor could they be exercised here on earth, were they to be brought into and remain while here in a sinless state; particularly there could not be any acts of faith, in managing that conflict, whereby they endeavour to stand their ground while exposed to those difficulties that arise from the perpetual lustings of the flesh against the spirit; which leads us to consider,

II. In what the imperfection of sanctification more especially discovers itself. This it does, not only in the weakness of every grace, which we are at any time enabled to act; and the many failures we are chargeable with in the performance of every duty incumbent upon us; so that if an exact scrutiny were made into our best actions, and they weighed in the balance, they would be found very defective; as appears from what has been said under the foregoing head, concerning perfection, as not attainable in this life.

But this more particularly appears, as it is observed in this answer, from the perpetual lustings of the flesh against the spirit. Thus the apostle speaks of, _the flesh lusting against the spirit, and the spirit against the flesh_, Gal. v. 19. and so of the contrariety of the one to the other; _so that we cannot do the things that we would_, and points out himself as an instance hereof, when he says, _I know that in me, that is, in my flesh, dwelleth no good thing; for to will is present with me, but how to perform that which is good, I find not; the good that I would I do not, but the evil which I would not, that I do_, Rom. vii. 18-23. and this reluctancy and opposition to what is good, he lays to the charge of sin that dwelt in him, which he considers as having, as it were, the force of a law; and in particular he styles it _the law of his members warring against the law of his mind_, which is the same thing with the lusting of the flesh, against the spirit: so that from hence it appears, that when God implants a principle of grace in regeneration, and carries on the work of sanctification in believers, he does not wholly destroy, or root out those habits of sin which were in the soul before this, but enables us to militate against, and overcome them by his implanting and exciting a principle of grace; and from hence arises this conflict that we are to consider.

Indwelling sin is constantly opposing; but it does not always prevail against the principle of grace. The event or success of this combat is various, at different times. When corrupt nature prevails, the principle of grace, though not wholly extinguished, remains unactive, or does not exert itself, as at other times; all grace becomes languid, and there appears but little difference between him and an unbeliever; he falls into very great sins, whereby he wounds his own conscience, grieves the holy Spirit, and makes sad work for a bitter repentance, which will afterwards ensue: but inasmuch as the principle of spiritual life and grace is not wholly lost, it will some time or other be excited, and then will oppose, and maintain its ground against, the flesh, or the corruption of nature; and, as the consequence hereof, those acts of grace will be again put forth, which were before suspended.

Having thus given an account of the conflict between indwelling sin and grace, we shall now more particularly shew, how the habits of sin exert themselves in those who are unregenerate, where there is no principle of grace to oppose them. And then, how they exert themselves in believers; and what opposition is made thereunto by the principle of grace in them; and how it comes to pass that sometimes one prevails, at other times the other.

1. We shall consider those violent efforts that are made by corrupt nature, in those who are unregenerate, in whom, though there be no principle of grace to enable them to withstand them; yet they have a conflict in their own spirits. There is something in nature, that, for a time, keeps them from complying with temptations to the greatest sins; though the flesh, or that propensity that is in them to sin, will prevail at last, and lead them from one degree of impiety to another, unless prevented by the grace of God. In this case the conflict is between corrupt nature and an enlightened conscience; and that more especially in those who have had the advantage of a religious education, and the good example of some whom they have conversed with, whereby they have contracted some habits of moral virtue, which are not immediately extinguished: it is not an easy matter to persuade them to commit those gross, and scandalous sins, which others, whose minds are blinded, and their hearts hardened to a greater degree by the deceitfulness of sin, commit with greediness and without remorse. The principles of education are not immediately broken through; for in this case men meet with a great struggle in their own breasts, before they entirely lose them; and they proceed, by various steps, from one degree of wickedness unto another[80]. A breach is first made in the fence, and afterwards widened by a continuance in the same sins, or committing new ones, especially such as have in them a greater degree of presumption. And this disposes the soul to comply with temptations to greater sins; whereas, it would be to no purpose to tempt him at first, to be openly profane, blaspheme the name of God, or cast off all external acts of religion, and abandon himself to those immoralities which the most notoriously wicked, and profligate sinners commit, without shame, till he has paved the way to them by the commission of other sins that lead thereunto.

That which at first prevents or restrains him from the commission of them, is something short of a principle of grace which we call the dictates of a natural conscience, which often checks and reproves him: his natural temper or disposition is not so far vitiated, at present as to allow of, or incline him to pursue any thing that is openly vile and scandalous; he abhors, and, as it were, trembles at the thoughts of it. Thus when the prophet Elisha told Hazael of all the evil that he would do unto the children of Israel, that he would _set their strong holds on fire, slay their young men with a sword, dash their children, and rip up their women with child_; when he heard this, he entertained the thought with a kind of abhorrence, and said, _But what, is thy servant a dog, that he should do this great thing_, 2 Kings viii. 12, 13. Yet afterwards, when king of Syria, we find him of another mind; for he was a greater scourge to the people of God than any of the neighbouring princes, and _smote them in all the coasts of Israel_, chap. x. 32.

Now that which prevents these greater sins, is generally fear or shame; their consciences terrify them with the thoughts of the wrath of God, which they would hereby expose themselves to; or they are apprehensive that such a course of life would blast their reputation amongst men, and be altogether inconsistent with that form of godliness which they have had a liking to from their childhood. But since these restraints do not proceed from the internal and powerful influence of regenerating grace, being excited by lower motives than those which the Spirit of God suggests, in them who are converted; since natural conscience is the main thing that restrains them, corrupt nature first endeavours to counteract the dictates thereof, and, by degrees, gets the mastery over them. When conscience reproves them, they first offer a bribe to it, by performing some moral duties, to silence its accusations for presumptuous sins, and pretend that their crimes fall short of those committed by many others; at other times they complain of its being too strict in its demands of duty, or severe in its reproofs for sin. And if all this will not prevail against it, but it will, notwithstanding, perform the office of a faithful reprover, then the sinner resolves to stop his ears against convictions; and if this will not altogether prevent his being made uneasy thereby, he betakes himself to those diversions that may give another turn to his thoughts, and will not allow himself time for serious reflection; and associates himself with those whose conversation will effectually tend to extinguish all his former impressions of moral virtue; and by this means, at last he stupifies his conscience, and it becomes, as the apostle expresses it, _seared with a hot iron_, 1 Tim. iv. 2. and so he gets, as I may express it, a fatal victory over himself; and from that time meets with no reluctancy or opposition in his own breast, while _being past feeling, he gives himself over unto lasciviousness, to work uncleanness_, and all manner of _iniquity with greediness_, Eph. iv. 19. which leads us to consider,

2. That conflict which is between the flesh and spirit, in those in whom the work of sanctification is begun. Here we shall first observe, the lustings of the flesh; and then the opposition that it meets with from that principle of grace which is implanted and excited in them, which is called the lusting of the spirit against it.

(1.) How corrupt nature exerts itself in believers, to prevent the actings of grace. Here it may be observed,

[1.] That that which gives occasion to this, is the Spirit’s withdrawing his powerful influences, which, when the soul is favoured with, have a tendency to prevent those pernicious consequences which will otherwise ensue. And God withdraws these powerful influences sometimes in a way of sovereignty, to shew him that it is not in his own power to avoid sin when he will; or that he cannot, without the aids of his grace, withstand those temptations which are offered to him to commit it. Or else, he does this with a design to let him know what is in his heart; and that he might take occasion to humble him for past sins, or present miscarriages, and make him more watchful for the future.