The Gospel Mystery of Sanctification, Direction 1
DIRECTION I.
That we may acceptably perform the Duties of Holineſs and Righteonſneſs required in the Law, our first Work is to learn the powerful and effectual Means whereby we may attain to ſo Great an End.
EXPLICATION.
THIS Direction may ſerve inſtead of a Preface, to prepare the Underſtanding and Attention of the Reader for thoſe that follow: And First, It acquainteth you with the Great End for which all thoſe Means are deſigned, that are the principal Subject to be here treated of: the Scope of all is, To teach you how you may attain to that Practice and Manner of Life, which we call Holineſs, Righteouſneſs, or Godlineſs, Obedience, True Religion; and which God requireth of us in the Law, particularly in the Moral Law, Exod. 20.ſummed up in the Ten Commandments, and more briefly in thoſe Two great Commandments, of Love to God and our Neighbour, Mat. 22.37, 39. and more largely explained throughout the Holy Scriptures. My work is to ſhew how the Duties of this Law may be done, when they are known: therefore, expect not that I ſhould delay my intent to help you to the knowledge of them, by any large Expoſition of them; which is a Work already performed in ſeveral Catechiſms and Commentaries: yet, that you may not miſs the Mark for want of diſcerning of it, take notice, in few words, that the Holineſs which I would bring you to, is ſpiritual, Rom. 7.14. It conſiſts not only in external Works of Piety and Charity, but in the Holy Thoughts, Imaginations, and Affections of the Soul, and chiefly in Love, from whence all other Good Works muſt flow, or elſe they are not acceptable to God: not only in refraining the execution of ſinful Luſts, but in luſting and delighting to do the Will of God, and in a chearful Obedience to God, without repining, fretting, grudging at any Duty, as if it were a grievous Yoak and Burthen to you.
Take Notice further, That the Law, which is your Mark, is exceeding broad, Pſal. 119.96. and yet not the more eaſie to be hit, becauſe you muſt aim to hit it in every Duty of it, with a performance of equal breadth, or elſe you cannot hit it all, Iſai. 2.10. The Lord is not at all loved with that Love that is due to him as Lord of all, if he be not loved with all our Heart, Spirit, and Might. We are to love every thing in him, his Juſtice, Holineſs, Sovereign Authority, All-ſeeing Eye, and all his Decrees, Commands, Judgments, and all his Doings. We are to love him not only better than other things, but ſingly, as Only Good, the Fountain of all Goodneſs; and to reject all fleſhly and worldly Enjoyments, even our own Lives, as if we hated them, when they ſtand in competition with our Enjoyment of him, or our Duty toward him. We muſt love him as to yield ourſelves wholly up to his conſtant Service in all things, and to his diſpoſal of us as our abſolute Lord, whether it be for Proſperity or Adverſity, Life or Death: and for his ſake we are to love our Neighbour, even all Men, whether they be Friends or Foes to us, and ſo do to them in all things that concern their Honour, Life, Chaſtity, Worldly Wealth, Credit, and Content, whatever we would that Men ſhould do to us in the like Condition, Mat. 7.12. This Spiritual Univerſal Obedience is the Great End, to the attainment whereof I am directing you. And that you may not reject mine Enterprize as impoſſible, obſerve that the moſt I promiſe, is no more than an acceptable performance of theſe Duties of the Law, ſuch as our gracious merciful God will certainly delight in, and be pleas'd with, during our State of Imperfection in this World, and ſuch as will end in Perfection of Holineſs, and all Happineſs in the World to come.
Before I proceed further, ſtay your thoughts a while, in the contemplation of the great Dignity and Excellency of theſe Duties of the Law, that you may aim at the performance of them as your End, with ſo high an eſteem as may caſt an amiable luſter upon the enſuing diſcovery of the Means. The principal Duties of Love to God above all, and to each other for his ſake, from whence all the other Duties flow, are ſo excellent, that I cannot imagine any more Noble Work for the Holy Angels in their glorious Sphere: They are the chief Works for which we were at firſt framed by the Image of God, engraven upon Man in the firſt Creation, and for which that beautiful Image is renewed upon us in our New Creation and Sanctification by Jeſus Chriſt, and ſhall be perfected in our Glorification. They are Works which depend not meerly on the Sovereignty of the Will of God, to be commanded or forbidden, or left indifferent, or changed, or aboliſhed at his pleaſure, as other Works that belong either to the Judicial or Ceremonial Law, or to the means of Salvation preſcribed by the Goſpel; but they are in their own Nature holy, juſt, and good, Rom. 7.12. and meet for us to perform, becauſe of our natural relation to our Creator and Fellow-Creatures; ſo that they have an inſeparable dependance upon the Holineſs of the Will of God, and an indiſpenſable Eſtabliſhment thereby. They are Works ſufficient to render the Performers holy in all manner of Converſation, by the Fruits which they bring forth, if no other Duties had ever been commanded, and by which the performance of all other Duties is ſufficiently eſtabliſhed as ſoon as they are commanded; and without which there can be no Holineſs of Heart and Life imagined, and to which it was one great Honour of Moſaical, and is now of Evangelical Ordinances, to be ſubſervient, for the performance of them as Means which ſhall ceaſe, when their End, this never-failing Charity is perfectly attained, 1 Cor. 13. They are Duties which we were naturally obliged to, by that Reaſon and Underſtanding which God gave to Man at his firſt Creation, to diſcern what was juſt and meet for him to do, and to which even Heathens are ſtill obliged by the Light of Nature, without any written Law, or ſupernatural Revelation, Rom. 2.14.15. Therefore they are called Natural Religion, and the Law that requireth them is called the Natural Law, and alſo the Moral Law, becauſe the Manners of all Men, Infidels as well as Chriſtians, ought to be conformed to it (and if they had been fully conformable, they would not have come ſhort of Eternal Happineſs, Mat. 5.19. Luke 10, 27, 28.) under the penalty of the Wrath of God for the violation of it. This is the true Morality which God approveth of, conſiſting in conformity of all our Actions to the Moral Law; and if thoſe that in theſe days contend ſo highly for Morality, do underſtand no other than this, I dare joyn with them in aſſerting, The greatest Saint is the greatest Moralist.that the beſt morally honeſt Man is the greateſt Saint, and that Morality is the principal part of true Religion, and the Teſt of all other parts, without which Faith is dead, and all other Religious Performances are a vain ſhew, and meer hypocriſie; for the faithful and true Witneſs hath teſtified concerning the two great Moral Commandments of Love to God, and our Neighbour, that there is none other Commandment greater than theſe, and that on them hang all the Law and the Prophets, Mar. 12.31. Mat. 22.40.
The Second thing contained in this Introductory Direction, is the neceſſity of learning the powerful and effectual Means, whereby this great and excellent End may be accompliſhed, and of making this the firſt Work to be done, before we can expect ſucceſs in any attempt for the attainment of it.
This is an Advertiſement very needful, becauſe many are apt to skip over the Leſſon concerning the Means (that will fill up this whole Treatiſe) as ſuperfluous and uſeleſs. When once they know the Nature and Excellency of the Duties of the Law, they account nothing wanting but diligent performances; and they ruſh blindly upon immediate Practice, making more haſt than good ſpeed. They are quick in promiſing, Exod. 19.8. All that the Lord hath ſpoken we will do, without ſitting down, and counting the coſt. They look upon Holineſs as only the Means of an End, Eternal Salvation, not as an End itſelf, requiring any great means to the attaining to the Practice of it. The enquiry of moſt, when they begin to have a ſence of Religion, is, What good thing ſhall I do that I may have Eternal Life? (Mat. 19.16.) Not, How ſhall I be enabled to do any thing that is good? Yea, many that are accounted powerful Preachers, ſpend all their Zeal in the earneſt preſſing the immediate Practice of the Law, without any diſcovery of the effectual means of performance; as if the Work of Righteouſneſs were like thoſe ſervile Employments, that need no skill and artifice at all, but induſtry and activity. That you may not ſtumble at the Threſhold of a Religious Life by this common overſight, I ſhall endeavour to make you ſenſible, that it is not enough for you to know the matter and reaſon of your Duty, but that you are alſo to learn the powerful and effectual means of performance, before you can ſucceſsfully apply yourſelves to immediate Practice. And for this end I ſhall lay before you the Conſiderations following.
1. We are all by Nature void of all ſtrength and ability to perform acceptably that Holineſs and Righteouſneſs which the Law requireth, and are dead in Treſpaſſes and Sins, and Children of Wrath, by the Sin of our firſt Father Adam, as the Scripture witneſſeth, Rom. 5.12, 15, 18, 19. Eph. 2. v. 1, 2, 3. Rom. 8.7, 8. This Doctrine of Original Sin, which Proteſtants generally profeſs, is a firm Baſis and Ground-work to the aſſertion now to be proved, and to many other aſſertions in this whole Diſcourſe. If we believe it to be true, we cannot rationally encourage ourſelves to attempt an holy Practice, until we are acquainted with ſome powerful and effectual means to enable us for it. While Man continued upright in the Image of God, as he was at firſt created, Eccleſ. 7.29. Gen. 1.27. he could do the Will of God ſincerely as ſoon as he knew it; but when he was fallen, he was quickly afraid, becauſe of his Nakedneſs, but could not help it at all, until God diſcovered to him the means of reſtoration, Gen. 3.10. Say to a ſtrong healthy Servant, Go, and he goeth; Come, and he cometh; Do this, and he doth it; but a bedridden Servant muſt know firſt how he may be enabled. No doubt the fallen Angels know the neceſſity of Holineſs, and tremble at the guilt of their Sin; but they know of no means for them to attain to Holineſs effectually, and ſo continue ſtill in their wickedneſs. It was in vain for Sampſon to ſay, I will go out as at other times before, and ſhake myſelf, when he had ſinned away his ſtrength, Judges 16.20. Men ſhew themſelves ſtrangely forgetful, or hypocritical in profeſſing Original Sin, in their Prayers, Catechiſms, and Confeſſions of Faith, and not urging upon themſelves and others, the Practice of the Law, without the conſideration of any ſtrengthning, enlivening Means, as if there were no want of ability, but only of activity.
2ly, Thoſe that doubt of, or deny the Doctrine of Original Sin, may all of them know concerning themſelves, (if their Conſciences be not blind) that the exact Juſtice of God is againſt them, and they are under the Curſe of God, and Sentence of Death for their actual ſins, if God ſhould enter into Judgment with them, Rom. 1.32. & 2.2. & 3.9. Gal. 3.10. Is it poſſible for a Man that knoweth this to be his Caſe, and hath not learned any means of getting out of it, to practiſe the Law immediately? To love God and every thing in him, his Juſtice, Holineſs, Power, as well as his Mercy, and to yield himſelf willingly to the diſpoſal of God, though God ſhould inflict ſudden Death upon him? Is there no skill or artifice at all required in this Caſe, to encourage the fainting Soul to the Practice of Univerſal Obedience?
3ly, Tho' Heathens might know much of the Work of the Law by the common Light of Natural Reaſon and Underſtanding, Rom. 2.14. yet the effectual Means of performance cannot be diſcovered by that Light, and therefore are wholly to be learned by the teaching of ſupernatural Revelalation. For what is our Natural Light, but ſome ſparks and glimmerings of that which was in Adam before the Fall? And even then in its brighteſt Meridian, it was not ſufficient to direct Adam how to recover ability to walk holily, if once he ſhould loſe it by ſin; nor to aſſure him beforehand that God would vouchſafe to him any means of recovery: God had ſet nothing but Death before his Eyes in caſe of Tranſgreſſion, Gen. 2.17. and therefore he hid himſelf from God, when the ſhame of his Nakedneſs appeared, as expecting no favour from him. We are like Sheep gone aſtray, and know not which way to return, until we hear the Shepherd's Voice, Can theſe dry Bones live to God in holineſs? O Lord thou knoweſt, and we cannot know it, except we learn it of thee.
4ly, Sanctification, whereby our Hearts and Lives are conformed to the Law, is a Grace of God communicated to us by means, as well as Juſtification, and by means of teaching and learning ſomething that we cannot ſee without the Word, Acts 26.17, 18. There are ſeveral things pertaining to Life and Godlineſs, that are given through knowledge, 2 Pet. 1.3. There is a form of Doctrine made uſe of by God to make People free from Sin, and Servants of Righteouſneſs, Rom. 6. v. 17, 18. And there are ſeveral Pieces of the whole Armour of God neceſſary to be known, and put on, that we may ſtand againſt Sin and Satan in the evil day, Eph. 6.13. Shall we ſlight and overlook the way of Sanctification, when the learning the way of Juſtification hath been counted worth ſo many elaborate Treatiſes.
5ly, God hath given in the Holy Scriptures by his inſpiration, plentiful inſtruction in Righteouſneſs, that we may be throughly furniſhed for every good work, 2 Tim. 3.16, 17. eſpecially ſince the day ſpring from an high hath viſited us, by the appearance of the Lord Jeſus Christ, to guide our feet in the way of peace, Luke 1.78, 79. If God condeſcend to us very low, to teach us this way in the Scriptures, and by Chriſt himſelf, it muſt needs be greatly neceſſary for us to ſit down at his feet and learn it.
6ly, The way of attaining to Godlineſs is ſo far from being known without learning out of the Holy Scripture, that when it is here plainly revealed, we cannot learn it ſo eaſily as the Duties of the Law, which are known in part by the Light of Nature, and therefore more eaſily aſſented unto. It is the way whereby the Dead are brought to live unto God, and therefore doubtleſs it is far above all the thoughts and conjectures of human Wiſdom. It is the way of Salvation, wherein God will deſtroy the wiſdom of the wiſe, and bring to nothing the underſtanding of the prudent, by diſcovering things by his Spirit, that the natural Man receiveth not; for they are fooliſhneſs to him, neither can he know them, becauſe they are ſpiritually diſcerned, 1 Cor. 1.19.21. & 2.14. Without controverſie, great is the myſtery of godlineſs, 1 Tim. 3.16. The learning of it requireth double work; becauſe we muſt unlearn many of our former deeply rooted Notions, and become fools that we may be wiſe. We muſt pray earneſtly to the Lord, to teach us, as well as ſearch the Scriptures, that we may get this knowledge. O that my ways were directed to keep thy ſtatutes. Teach me, O Lord, the way of thy ſtatutes, and I ſhall keep it to the end, Pſal. 119.5.33. Teach me to do thy will, Pſal. 14.3, 10. The Lord direct your hearts unto the love of God, 2 Theſſ. 3.5. Surely theſe Saints did not ſo much want teaching and direction concerning the Duties of the Law to be done, as concerning the Way and Means whereby they might do them.
7ly, The certain knowledge of theſe powerful and effectual Means, is of greateſt importance and neceſſity for our eſtabliſhment in the true Faith, and avoiding Errors contrary thereunto: For we cannot rationally doubt, that the Moral Duties of Love to God and our Neighbour are abſolutely neceſſary to true Religion, ſo that it cannot ſubſiſt without them. And from this Principle we may firmly conclude, that nothing repugnant to the practice of theſe holy Duties ought to be received as a Point of Faith delivered to us by the moſt holy God; and that whatſoever is truly neceſſary, powerful, and effectual to bring us to the practice of them, ought to be believed as proceeding from God, becauſe it hath the Image of his Holineſs and Righteouſneſs engraven upon it. This is a ſure Teſt and Touch-ſtone, which thoſe that are ſeriouſly Religious will uſe to try Spirits and their Doctrines, whether they be of God or no: And they cannot rationally approve any Doctrine as Religious, that is not according to Godlineſs, 1 Tim. 6.3. By this Touchſtone Chriſt proveth his Doctrine to be of God, becauſe therein he ſeeketh the Glory of God, John 7.17, 18. And he teacheth us to know falſe Prophets by their fruits, Mat. 7. v. 15, 16. wherein the fruits which their Doctrine tendeth unto, are eſpecially to be conſidered. Hence it appeareth, that until we know what are the effectual Means of Holineſs, and what not, we want a neceſſary Touch-ſtone of Divine Truth, and may be eaſily deceived by falſe Doctrine, or brought to live in meer ſuſpence concerning the truth of any Religion, like the Seekers. And if you miſtake thoſe Means to be effectual that are not, and thoſe that are effectual to be weak, or of a contrary effect, your Error in this will be a falſe Touch-ſtone to try other Doctrines, whereby you will readily approve of Errors, and refuſe the Truth; which hath been a pernicious occaſion of many Errors in Religion in late days: get but a true Touch-ſtone, by learning this Leſſon, and you will be able to try the various Doctrines of Proteſtants, Papiſts, Arminians, Socinians, Antinomians, Quakers, and to diſcover the Truth, and cleave to it, with much ſatisfaction to your Judgment, amongſt all the Janglings and Controverſies of theſe times. Hereby you may diſcover whether the Proteſtant Religion eſtabliſhed amongſt us have in it any Sinews of Antinomianiſm, whether it be guilty of any inſufferable defect in Practical Principles, and deſerves to be altered and turned almoſt upſide down, with new Doctrines and Methods, as ſome learned Men in late time have judged by their Touchſtones.
8ly, It is alſo of great importance and neceſſity for our eſtabliſhment in holy practice: For we cannot apply ourſelves to the Practice of Holineſs with hope of ſucceſs, except we have ſome Faith concerning the Divine aſſiſtance, which we have no ground to expect, if we uſe not ſuch means as God hath appointed to work by. God meeteth them that remember him in his own ways, Iſai. 64.5. And makes a breach upon them that ſeek him not after the due order, 1 Chron. 15.13. He hath choſen and ordained ſuch means of Sanctification and Salvation as are for his own Glory, and thoſe only he bleſſeth to us; and he crowneth no Man that ſtriveth, except he ſtrive lawfully, 2 Tim. 2.5. Experience ſheweth plentifully both of Heathens and Chriſtians, how pernicious Ignorance, or miſtaking of theſe effectual Means are to an holy practice. The Heathens generally fell ſhort of an acceptable performance of thoſe Duties of the Law which they knew, becauſe of their ignorance in this point. Many Chriſtians content themſelves with external performances, becauſe they never knew how they might attain to Spiritual Service. And many reject the way of Holineſs as auſtere and unpleaſant, becauſe they know not how to cut off a Right-hand, or pluck out a Right-eye, without intolerable pain; whereas they would find the ways of Wiſdom (if they knew them) to be ways of pleaſantneſs, and all her paths to be peace, Prov. 3.17. This occaſioneth the putting off Repentance from time to time, as an uncouth thing. Many others ſet upon the Practice of Holineſs with a fervent Zeal, and run very faſt, but tread not a ſtep in the right way, and finding themſelves frequently diſappointed and overcome by their Luſts, they at laſt give over the Work, and turn to wallow again in the Mire, which hath occaſioned ſeveral Treatiſes, to ſhew how far a Reprobate may go in the way of Religion, whereby many weak Saints are diſcouraged, accounting that theſe Reprobates have gone further than themſelves; whereas moſt of them never knew the right way, nor trod one ſtep aright in it, for few there be that find it, Mat. 7.14. Some of theſe ignorant Zealots do inhumanly macerate their Bodies with faſting, and other auſterities to kill their Luſts, and when they ſee their Luſts are ſtill to hard for them, they fall into deſpair, and are driven by horrour of Conſcience to make away themſelves wickedly, to the ſcandal of Religion. Peradventure God may bleſs my diſcovery of the powerful Means of Holineſs, ſo far as to ſave ſome one or other from killing themſelves; and ſuch a Fruit as this would countervail my Labour; tho' I hope God will enlarge the Hearts of many by it, to run with great chearfulneſs, joy, and thankſgiving in the ways of his Commandments.