Part 14
1. It is the glass wherein the filthy sinner discerns his spots and filthiness. The word of the law particularly is that glass: Rom. 3:20, "For by the law is the knowledge of sin." It represents to men the sinfulness of their nature, hearts, and lives: and when Christ comes to wash a sinner, he holds that glass to his eyes to convince him of sin, by the Spirit. Therefore the Psalmist recommends it to young men, Psal. 119:9, "Wherewith shall a young man cleanse his way? by taking heed thereto according to thy word." And they that look not into the word for this end, care not for washing.
2. It is a spur to washing, an external impulsive cause, by the strong motives whereby it presseth the sinner to wash. Here the law presseth him by its threatenings and curses against the unclean; the gospel presseth with the possibility, excellency, and unspeakable advantage of washing.
3. It is the key that sets open the fountain for washing in, Zech. 13:1, "In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin, and for uncleanness." It
is opened by the preaching of the gospel; which shews sinners, that whatever be their pollution, they are welcome to it. The voice of Christ in the gospel is, "Behold me," Is. 65:1, i. e. "Here I am." Thereby our Lord unlocks his treasures, laying them open to the view of sinners.
4. It is the vehicle of the blood and Spirit of Christ, whereby sinners may be washed, receiving the word by faith, Rom. 10:6, 7, 8, forecited. John 6:63, "It is the spirit that quickeneth, the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." The gospel is therefore called "the ministration of the Spirit, and righteousness," 2 Cor. 3 inasmuch as thereby Christ communicates his Spirit to sinners, and brings righteousness to them. Hence receiving the word by faith, the soul is cast into the mould of it, Rom. 6:17; for it is able to save the soul, Jam. 1:21, and works effectually in it, 1 Thess. 2:13. to the cleansing of the soul, John 15:3, "Now ye are clean through the word which I have spoken unto you."
I shall shut up this branch also with a few inferences.
INFERENCE 1. Saints and sinners need the word; forasmuch as they are both defiled, and need washing; the one washing to be begun on them, and the other to be carried on. And they that can live contented without it, are content to lie still in their filthiness; and will need no more to ruin them, but to get their will.
INFERENCE 2. They have an enmity at the word, appearing in their aversion to dip into it, and neglect of it, are neither washed, nor desire to be washed: Job 21:14, "Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways." The reason of
their enmity against it is, their love to their lusts, to which it is an enemy: as, on the contrary, they whose hearts are turned against sin, are turned towards the word, as a mean for purging it away: John 3:20, 21, "For every one that doth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God."
INFERENCE 3. Their soul's case is very hopeless, who get no good of the word: and these are all such who get no conviction by it, or are not stirred up by it to seek to be purged from their filthiness, who are not pointed to Christ as the only laver, and never partake of his blood and Spirit, by it. These are they on whom the great mean of washing from sin is ineffectual; of whom the Lord may justly say, as Ezek. 24:13, "In thy filthiness is lewedness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee."
INFERENCE 4. Lastly, They do not believe the word, who are not cleansed in heart and life thereby; for (as the apostle saith of the Thessalonians, 1 Thess. 2:13,) "When ye received the word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God, which effectually worketh also in you that believe." If the word were received by faith, it could not miss to be sanctifying: but beholding the unholiness of men, we may cry out, as Is. 53:1, "Who hath believed our report? and to whom is the arm of the Lord revealed?" The word preached is not truly believed, therefore it brings not forth fruit.
Secondly, Christ washeth sinners by the sacraments, Eph. 5:26. Hence baptism is said to save us, 1 Pet. 3:21. The sacraments are external means of spiritual washing, and are made effectual by the Spirit, being received by faith; but no otherwise in subjects capable of believing; for God hath not communicated the virtue of sanctifying to the elements as to natural causes which work necessarily, 1 Pet. 3:21.
The use of the sacraments to the washing of sinners lies here.
1. The sacraments point out to us the laver wherein we may be washed, as being representing signs of Christ with his sanctifying blood. Hence the apostle saith, 1 Cor. 10:16, "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" They set the laver as it were before our eyes, and call us to think of it, and our need thereof. Therein Christ is as it were crucified before our eye, his blood springing forth for our washing.
2. The sacraments confirm our right in it, and our welcome to it, as seals. Hence the apostle saith concerning Abraham, Rom. 4:11, "He received the sign of circumcision, a seal of the righteousness of faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also." The blood of Christ is most precious; but there is a grant of it made to us in the word, which is our charter, and the sacraments se al it. The word says, John 3:16, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life:" the sacraments seal it, that so we may be excited
and encouraged to come boldly, and make use of it for our sanctification.
3. The sacraments present, exhibit, and apply it to us who believe, 1 Cor. 11:24. As by earth and stone delivered to a man upon a legal right, he is infefted and possessed of the house or land: so, by the sacraments received by faith, Christ and all his benefits are applied to us, for our cleansing.
An inference shall shut up this branch.
INFERENCE. Hence we may try, whether the sacraments be effectual to us, or not; whether we have believingly received them or not. While people are never the more holy, for all the sacraments they receive, the more the worse, their disease is the more confirmed their filthiness is the more fixed on them. But when they stir up the soul to an usemaking of Christ for sanctification, and men get a cubit added to their spiritual stature, it is a good sign.
Thirdly, and Lastly, Christ washeth sinners by afflictions. Hence the prophet saith, Is. 27:9, "By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin." They also are but external means, in the hand of the Spirit, and cannot of themselves purify. But the Spirit makes use of them for cleansing sinners. There are two ways of purging filthiness, by water, and by fire; as we learn from Is. 4:4, "When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of burning." Afflictions are God's fire for that end. Their use in the washing is sixfold.
1. Afflictions are memorials of ours in, and so puts us in mind to look back on our defilements; as they were to Joseph's brethren, when they said, as Gen. 42:21, "We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us; and we would not hear: therefore is this distress come upon us." The prosperous sinner wallows at ease in his filthiness; but when God lays his afflicting hand on him, the sharper it is, conscience is readily the more awakened out of its sleep. And it will readily read the sin, out of the punishment.
2. Afflictions are a glass, wherein one sees the loathsomeness of sin in the sight of God. While the sinner prospers in his course, he cannot think that God is sore displeased at it; as the Lord himself saith unto the sinner, Psal. 50:21, "These things hast thou done, and I kept silence: thou thoughtest that I was altogether such a one as thyself." But affliction is such a token of God's displeasure against sin, that when it comes, the sinner alters his thoughts; sees its loathsomeness before God, and therefore loathsome in itself; which makes him anxious to be washed.
3. Afflictions are a fire that melt off the paint, and deface the beauty of the defiling objects in the world. Hence saith the Lord unto Israel, Jer. 2:36, 37, "Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria. Yea, thou shalt go forth from him, and thine hands upon thine head: for the Lord hath rejected thy confidences, and thou shalt not prosper in them." Where was the excellency of the thirty pieces when God's hand was lifted up against Judas for them? The beauty of former lusts melts away, when a man is laid on a sick-bed: and the bewitching creature then loses all its charms.
4. Afflictions are a bridle whereby men are restrained from defiling themselves more, and are brought to a stand in a defiling course. Hence the Lord saith unto Israel, Hos. 2:6, "Behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths." They serve to take off the edge of corrupt affections, and make them to languish; whereby the sinner becomes more considerate, and pliable to counsel from the word.
5. Afflictions are occasional causes of sinners thinking of and going to the fountain to wash. Hence the Lord saith of Israel, Hos. 5:15, "I will go and return to my place, till they acknowledge their offence, and seek my face: in their afflictions they will seek me early." How many are there to whom afflictions have been the blessed means and occasions of their turning serious? Such a rod they met with, or they had gone on like the wild ass upon the mountains, snuffing up the wind.
6. Lastly, Afflictions are a sharp wind to blow up the fire of grace where it is, and particularly to excite faith, whereby the soul is washed. Hence the spouse prayeth, Cant. 4:16, "Awake, O northwind, and come, thou south, blow upon my garden, that the spices thereof may flow out." In prosperity people can fetch in their comfort by sense; but in afflictions, when created streams are dried up, they must fetch it in by faith, or else want it.
Two inferences shall conclude this branch.
INFERENCE 1. Let this cause us to take afflictions kindly; since they are means by which Christ washeth us. Though the water be cold and piercing, yet we endure it, that we may get our hands made clean. Though medicines sicken us, we blame not the physician, because
they are for our health. Why should we be angry at our God afflicting us, since the fruit designed is to purge away sin?
INFERENCE 2. Let us, in all our afflictions, seek purification from our sin, and know they are not effectual unless they have a sanctifying efficacy on us. They are indeed of the nature of fire, first causing the scum to come above, but next throwing it off. They do discover much of the corruption of the heart, that otherwise would be latent: but then if they humble the soul under a sense of sinfulness, and send it anew to Christ for purging of the nature, they are not in vain.
I shall now proceed to the second general head proposed, namely,
II. To consider the unwashed or unsanctified sinner's having no part with Christ.
In discussing this head, I shall shew,
1. What the unwashed sinner's having no part with Christ supposeth; and,
2. Wherein it lies.
First, We shall shew what the unwashed sinner's having no part with Christ supposeth. It supposeth,
1. That Christ himself is happy. He is not only happy as he is God, Rom. 9:5, who is therefore styled "God blessed for ever;" but as he is Mediator, the head of the body, the church. Hence it is said of him, Psal. 72:17, "Men shall be blessed in him, all nations shall call him blessed." All mankind were brought to misery and ruin by Adam's
fall: but the man Christ was an exception from that rule. He was happy from the moment of the incarnation, all along, notwithstanding what he suffered: and from his resurrection and ascension his happiness was completed: Phil. 2:9, "Wherefore God also hath highly exalted him, and given him a name which is above every name." Heb. 10:13, "From henceforth expecting till his enemies be made his footstool." There are two things wherein Christ is completely happy.
1st, In having fully done the work he undertook to do. Hence he says to his Father, John 17:4, "I have glorified thee on the earth: I have finished the work which thou gavest me to do." He had a great work to do, for the glory of his Father, and the salvation of sinners. It was the hardest work that ever was taken in hand. All hardships from heaven, earth, and hell, met together upon him; and his work was to go through them all in a course of perfect obedience. And now it is done; he was born holy, lived righteous, satisfied completely by his death: now he is got to the joy set before him: Rom. 6:9, "Christ being raised from the dead, dieth no more; death hath no more dominion over him." Rev. 3:21, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne."
2dly, In having received the reward of his work. Our Lord, "for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God," Heb. 12:2. Never was there such a reward of work, as Christ has received; it bears proportion to the work, which was of infinite value. All the promises of the covenant, whether respecting himself, or his people, are now in his hand. They are won by him, and he is put in
possession of the things promised, which make an inexhaustible treasure. Hence the apostle, (Eph. 3:8.) speaks of "the unsearchable riches of Christ."
2. There is enough in him to make others happy too: Col. 1:19, "For it pleased the Father, that in him should all fulness dwell." There is a fulness of a fountain in him, whereby others may be supplied from him, may have part with him, and yet he have no lack. The first Adam was a spring of ruin to all his posterity: but the gospel points out Christ the second Adam as a spring of happiness for wretched sinners.
3. Sinners may have part with Christ in his fulness; it is lodged in him to be communicated. Hence our Lord himself says, Matth. 11:27, 28, "All things are delivered unto me of my Father: and no man knoweth the Son but the Father: neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Come unto me, all ye that labour, and are heavy laden, and I will give you rest." He is the bowl on the top of the candlestick, (Zech. 4:2.) the immediate receptacle of the oil, from whence it is conveyed to the seven lamps. Joseph was sent to Egypt, and exalted there, to provide for Jacob's family in the dearth: so Christ is great Steward of heaven, for the behoof of poor sinners; that he having all in his hand, they may be happy in having part with him.
4. All that are sanctified are happy in having part with Christ: Col. 2:9, 10, "For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him." They have part in his work, by imputation; even as they had part with Adam in his sin: Rom. 5:19, "For as by one man's disobedience many were made sinners: so by
the obedience of one, shall many be made righteous." They have part in his reward, by a real communication thereof to them; even as they had part with Adam in the corruption of his nature: John 1:16, "And of his fulness have all we received, and grace for grace." 1 Cor. 15:22, "For as in Adam all die, even so in Christ shall all be made alive." This, it is true, is but imperfect as yet; but it is so begun that it will undoubtedly be perfected. But such as it is, their sanctification is not the cause of it, but it is the cause of their sanctification. This appears from 1 John 1:3, 7, "That which we have seen and heard, declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin."
5. Lastly, Unholy sinners are miserable in the want of part with Christ. They are "without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world," Eph. 2:12. Therefore this struck Peter, when he saw how deep it drew: for he said, Acts 4:12, "Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved." It is true, all that hear the gospel are externally called to the fellowship of his Son: but most men love the fellowship of the world lying in wickedness, and will not take part with Christ. So they are without it, though it lies open to them: and to each one of them may be said what Peter said to Simon Magus, Acts 8:21, "Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God." Meanwhile their unholiness is not the thing that bars
them from having part with Christ; but their want of part with Christ is that whereby they keep themselves unholy.
Secondly, I shall show wherein the unwashed sinner's having no part with Christ does lie or consist. This will appear, with the misery of the case, in taking a view, 1. Of Christ's work; and, 2. Of his reward; in neither of which the unholy have part with him.
First, Christ is happy, in that he has done out the work he undertook for the salvation of sinners: and all that are his have part with him therein; it is imputed to them, as if they had done it, Gal. 2:20. And,
1. He has been born holy, and answered the demand of the law for holiness of nature, by his bringing a holy human nature into the world with him, as a public person. Hence in Luke 1:35, he is called "that holy thing born." Heb. 7:26, "For such an high priest became us, who is holy, harmless, undefiled, separated from sinners." So that demand of the law for salvation for all that are his, is answered; for in Col. 2:10, 11, they are said to be complete in him; and to be circumsised in him. The law cannot stop their salvation for want of a perfectly holy nature; for they have part with him, in the holiness of his nature, and that holy nature is communicated to them.*
But unholy sinners have no part with Christ in this matter: the holiness of Christ's nature is not imputed to them, or reckoned theirs. There is a holy birth of the second Adam, to take away the guilt of sin that we are born in: but such as are not washed by Christ from their sin, have no share in it.
The evidence of this is, that whosoever have part in the holiness of Christ's birth by imputation, are really born again in their own
persons: because Christ's holy birth is the efficient meritorious cause of the new birth of his members. Hence the apostle saith, 2 Cor. 5:17, "If any man be in Christ, he is a new creature: old things are passed away, behold, all things are become new." Col. 2:11, "In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ." Now, the unholy are not born again; therefore they have no part with Christ in his holy birth: and so they have nothing to answer the law's demand for holiness of nature.
2. Christ has lived a righteous life, in perfect obedience to the law's commands: Philip. 2:8, "He became obedient unto death." He did it as a public person: and all his have part with him in it; they obeyed in Christ, as they sinned in Adam, Rom. 8:3, 4, "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." Hence are these epithets of the church, undefiled, without spot, complete in him. So the law's demand of obedience, as the condition of life, is answered as to them: their part in Christ's obedience answers it fully.
But the unholy have no part with Christ in the obedience of his life. For Christ's obedience being meritorious of our sanctification, the want of the latter is a plain evidence of no part in the former; and that upon the ground of justice, which requires the delivering of the thing purchased, upon the application of the price, Rom. 8:1–4. If ye have obeyed legally in Christ, ye obey really in your own persons; for Christ's obedience hath a conforming virtue in those to whom it is imputed, Rom. 8:29, "For whom he did foreknow, he also did
predestinate to be conformed to the image of his Son." 1 John 2:6, "He that saith he abideth in him, ought himself also so to walk, even as he walked." Inherent righteousness necessarily follows imputed righteousness. An unholy life argues no part in the holiness of Christ's life: therefore there is a bar between heaven and the unholy.
3. He has suffered, to the full satisfaction of the law in its threatening and curse for sin, Philip. 2:8, "He humbled himself, and became obedient unto death, even the death of the cross. Gal. 3:13, "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree." And Christ suffering as a public person, all that are his suffered in him, having part with him in his sufferings. They were legally crucified with him, Gal. 2:20, died with him, Rom. 6:10, 11, and were buried with him, Col. 2:12. So the law's demand of satisfaction is answered for them, since they have part with Christ.*
But the unholy have no part with Christ in his sufferings. An undeniable evidence whereof is their not being conformed to him in his death, Philip. 3:10. The death of Christ will infallibly prove the death of sin, when one has part with Christ in it; Rom. 6:6, "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." Gal. 5:24, "They that are Christ's, have crucified the flesh, with the affections and lusts." As sure as Christ died for the sins of the elect, they will die to sin that have communion with him in it: for as death made its way from the members to the head, till it laid him in the grave; so the merit of his death will make its way from the head to them to their sanctification. So that demand of the law lies on their heads unanswered.
4. He has brought in everlasting righteousness. In what he was, did, and suffered, he fully satisfied what the law had to demand, coming up, as a public person, to an exact conformity thereto. This is the righteousness he has wrought, sufficient to cover every sinner in the sight of God, and to render him accepted as righteous. All that are his have part with him in it, Psal. 45:13; Cant. 6:10; Rev. 3:18. So they that have a righteousness that is law-biding.
But the unholy have no part with him in it. For wherever righteousness imputed is on any man, inherent holiness is in him. By the former satisfying the law, the strength of sin is taken away: so that the man cannot be living in sin as formerly. Hence the, apostle saith, Rom. 6:2, "How shall we that are dead to sin, live any longer therein?"
Secondly, Christ has received the reward of his work; and so he as an inexhaustible treasure; and all that are his have part with him is it.
Christ is risen again from the dead. By the authority of the Father he is discharged from the grave; death is never to seize him more: Acts 2:24, "God raised him up, having loosed the pains of death: because it was not possible that he should be holden of it." And all his have part with him in his ressurrection: Eph. 2:6, "God hath raised us up together, and made us sit together in heavenly places in Christ Jesus: forasmuch as he rose as a public person. But the unholy have no part with him in his resurrection. For,
1st, They are still dead in their sins, while they live in them. Where is there part then in Christ's resurrection? They that have part with him are risen with him, risen by virtue of his resurrection; the power of the resurrection of the head raising the members from death in sin,
Col. 2:12; and 3:1. Alas! the grave-clothes of the sins of the flesh, which ye are not putting off, but keeping on, and the ties whereof are still as fast upon you as ever, speak you destitute of any part with Christ in this matter.
2dly, They are still members of the congregation of the dead, Eph. 2:1, 2, 3. When our Lord rose, he left the congregation of the dead in their graves; yea, he conversed not with the world thereafter, as before his death. And so, whenever a soul gets part with Christ, it leaves the world lying in wickedness, comes out from among them, and walks no more according to the course of this world. Hence the apostle saith, Rom. 6:4, 5, "We are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death; we shall be also in the likeness of his resurrection." What shadow of ground have they then to pretend to a part with him, that are not walking in newness of life, but just according to the course of the world.
2. Christ is now ascended up into glory, where he sits at the Father's right hand, Mark 16:19. He ascended into it, as a public person, to take possession of it for us, Heb. 6:20. And all his have part with him in it, as the members of the glory of the head: Eph. 2:6, "God hath raised us up together, and made us sit together in heavenly places in Christ Jesus."
But the unholy have no part with him in it. For,
1st, They are yet lying in the filth of their natural state, through original and actual sin, Psal. 14:3; all over defiled, Tit. 1:15. They may have worldly glory, outside glory, such as ariseth from bravery,
wealth, and honour; yea they may glory in wickedness, that is really their shame. But there is no heavenly glory or any, but by sanctifying grace, 2 Cor. 3:18; that only makes a glorious inside, Psal. 45:13; in so far as thereby the purity of the divine image is on the soul.
2dly, Neither is their heart there, nor are they making forward to it. Our Lord tells us, Matth. 6:21, that "where the treasure is, there will the heart be also." And therefore the apostle urges, Col. 3:1, 2, to "seek those things which are above, where Christ sitteth on the right hand of God; to set our affection on things above, not on things on the earth." What part then have they with Christ in his glory, whose affections are not on things above, but on the earth, Phil. 3:19, "who mind earthly things?" They carry themselves as natives of the world, not as pilgrims in it. Their great aim is, to compass designs of worldly profits and pleasures, but not to be fitted for glory, 1 John 3:3.
3. Christ has the Spirit of life and holiness dwelling in him, as tho head of his body mystical. So the Spirit of life is in him, to be communicated; and it is the purchase of his death, Rev. 3:1, "He hath the seven Spirits; seven Spirits answerable to the seven golden candlesticks; enough to quicken and actuate them all. Hence he is said to quicken, John 5:21, 26. And all his have part with him therein, Philip. 2:1. The same Spirit that is in the head, is in the members too, in so much that "the Spirit of God dwells in them; and if any man have not the Spirit of Christ he is none of his."
But the unholy have no part with him in his Spirit For,
1st, He is the holy Spirit, "the Spirit of holiness," Rom. 1:4; so called not only from the work of sanctification ascribed peculiarly to him, but from the holiness of his nature, in opposition to the unclean
spirit, Mark 3:29, 30, to attest all the works of God without himself, whereof he is the immediate worker, to be holy. So that in whomsoever he dwells, and actuates, they must needs be made holy: Rom. 8:2, "For the law of the Spirit of life, in Christ Jesus, hath made them free from the law of sin and death." Since then the unholy are under the law of sin as the subjects thereof, and under the law of spiritual death, they have no part with Christ.
2dly, They have the spirit of the world in them, conforming them to the world, in their frame of heart, way, and walk, 1 John 4:4. It is an unclean, unholy spirit, whereby they cannot relish nor favour the holy things of God: but things that are fleshy, sensual, carnal, and earthly, Jude ver. 19; not without a secret enmity at true holiness, Rom. 8:7, and cannot hold on in the way of God, as Caleb did, Num. 14:24.
3dly, They live in the state wherein Adam left them, without a saving change. 1 Cor. 15:45, Adam was made "a living soul," but Christ "a quickening spirit." What men derive from Adam, they have; a natural life, a life of reason, gifts of knowledge, &c. But what men derive from Christ, they have not; they are not quickened by him with the Spirit of life unto God. But if they had part with Christ, they would be spiritually quickened souls; as sure as having part with Adam, they are living souls.
4. There is a fulness of grace in the man Christ: Col. 1:19, "For it pleased the Father, that in him should all fulness dwell." John 1:14, "The Word was full of grace and truth." Grace is given him without measure, John 3:4; and all that are his partake with him in it, it
being in him as in the storehouse; it is so poured on him as the head, that it runs down to the skirts of his garment, John 1:16.
But the unholy have no part with him in his grace. For,
1st, They are not partakers of the divine nature, that new nature which is derived from Christ, by the communication of grace from him by the Spirit into his mystical members, whereby they escape the corruption of the world, 2 Pet. 1:4. Instead of that, the old nature reigns in them, which is enmity against God, and serious religion. The old man with his deeds is still in his vigour, has not yet got his deadly wound.
2dly, Whatever good or grace may seem to be in them, it is but in some one or few particulars. There are still several black buts in their religion; they never make thorough work of it, Psal. 119:6, They have not respect unto all God's commandments. For they are never made new creatures; though some things, yet never are all things become new with them: An evidence that they have no part in the grace of Christ; for then should they have grace for grace.
3dly, Hence they do not bear Christ's image: they are not like him, in the set of their spirit, and tenor of their walk: 1 John 2:6, "For he that saith he abideth in him, ought himself also so to walk, even as he walked." They look like the old Adam, sinful, sensual, and averse from God. But O how unlike the holy crucified Jesus, and how quite unconcerned to be like him, their own consciences bear witness. But the having part with Christ makes a person like him.
5 Lastly, Christ is anointed of the Father with the Spirit to be the Prophet, Priest, and King of his church. Hence he says himself, Is.
61:1. "The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek, he hath sent me to bind up the broken-hearted, to proclaim liberty to the captive, and the opening of the prison to them that are bound." And the apostle Peter saith, Acts 10:38, that "God anointed Jesus of Nazareth with the Holy Ghost, and with power; who went about doing good, and healing all that were oppressed of the devil: for God was with him." This is the honour put on him, to bear these offices, signified by his names Messias and Christ, i. e. anointed. And as he is Christ, all that are his are Christians, anointed with the same Spirit, Psal. 45:7, having part with him in his offices.
1st, Christ is a prophet: and all that are his, have part with him in his prophetical office, are prophets too, Psal. 105:15. They are let into the knowledge of the things of God by the Spirit. Hence the apostle saith, 1 John 2:20, 27, "But ye have an unction from the Holy One, and ye know all things. But the anointing which ye have received of him, abideth in you: and ye need not that any man teach you: But, as the same anointing teacheth you of all things, and is truth and is no lie: and even as it hath taught you, ye shall abide in him." They are on the secret of heaven: For (Psal. 25:14,) "the secret of the Lord is with them that fear him: and he will shew them his covenant," Matt. 11:25. And they teach them to others too, though they cannot make them effectual. Hence David saith, Psal. 51:13, "I will teach transgressors thy ways, and sinners shall be converted unto thee." Not only ministers, but every true Christian has this office; the former in a public, the latter in a private captivity, Philip. 2:15, 16.
But the unholy have no part with him in his prophetical office.
(1.) They are not illuminated by the Spirit of holiness, savingly to know the things of God, 1 Cor. 2:12, 14. They may be taught by men, but are not taught of God: they may know the literal sense of the words of the gospel; but the things thereof in their suitableness to the divine perfections and sinner's case, are are hid from them, Matt. 11:25. They never get into the secret of religion.
(2.) Neither do they by the Spirit of holiness enlighten the world. Being dark themselves, they darken the world by their ungodly, profane, or formal lives. Most of them see no tie on them to be their brother's keeper. Such as teach others the things of God, do it by a gift, for their own glory; not by the Spirit, out of love to Christ and his glory. So they have no part with him in his prophetical office.
2dly, He is a Priest: and all his have part with him in that venerable office. They are priests too, 1 Pet. 2:9, a royal priesthood: Rev. 1:6, priests unto God. They are consecrated to God to serve him in his spiritual temple, in their robes of Christ's imputed righteousness and inherent holiness. They offer sacrifices of thanksgiving unto God, which are accepted of God through Christ, their only altar. They offer to him themselves, Rom. 12:1, their service to him in acts of worship and duty, Heb. 13:15; Acts 10:4, and in suffering or bearing the cross, Philip. 2:17; 2 Tim. 4:6.
But the unholy have no part with Christ in his priestly office.
(1.) They are not of the line, not descended from our great High Priest, as born of his Spirit. They were never truly consecrated, or made holy persons; they are destitute of imputed and implanted righteousness: they are wholly polluted and defiled, as being of the
world lying in wickedness: so if they pretend to the spiritual priesthood, they will be, as polluted, put from it.
(2.) They do not, nor cannot offer acceptable sacrifices to God. They never offer themselves to God as a sacrifice, but to the world and their lusts. If they offer prayers or other services to him, they never offer them on the right altar, Christ. Hence they, and all they do, even their best things, are an abomination, Prov. 28:9.
Lastly, Christ is a King: and all his have part with him in that honourable office. They are kings too, Rev. 1:6, "Kings unto God." They have the right of dominion over their spiritual enemies, the rule of their own spirits governing themselves by the laws of Christ, and the lordship of the world, Rom. 4:13; and they are heirs of the kingdom of heaven. They do not yet peaceably possess their kingdom; the rebels and their open enemies are making constant wars against them; but they do overcome, and are "more than conquerors, through him that loved them," 1 John 4:4; Rom. 8:37.
But the unholy have no part with Christ in his kingly office.
They are servants and slaves to sin and Satan, Rom. 6:16. They are under the power of Satan, Acts 26:18; led captive at his will, 2 Tim. 2:26. They have no gracious management of their own spirits, Prov. 25:28. They are the servants of corruption; they can neither think nor do any service acceptable to God.
THE APPLICATION
I shut up all with some practical inferences.
INFERENCE 1. Holiness is absolutely necessary to happiness: for (Heb. 12:14,) "without holiness no man shall see the Lord." Ye may be either poor or rich, sick or whole, and yet be happy. But if ye be not holy, ye are miserable; for ye have no part with Christ, And, Acts 4:12, "There is no salvation in any other: for there is none other name under heaven given among men whereby we must be saved." It is astonishing to think, how easy many that hear the gospel are about holiness; they are in no concern whether they be holy or not. They would not have people to take them for saints; nay, holy people are a jest with them. There is no accounting for this any other way but that holiness is rare in the world, and they have no mind to be singular, nor to distinguish themselves from "the world lying in wickedness."
But consider these four things.
1. God is holy. The God that made you is holy by necessity of nature; he is so holy that he cannot be but holy. If God is necessarily holy, he cannot but hate unholiness; because be cannot but love his own image, and hate what is contrary to his nature: therefore he cannot but hate your unholiness, and for it hate you who are unholy. And what we hate as contrary to our nature, we seek to destroy. Now, consider the misery of being objects of God's hatred and aversion, and what makes you so; and ye will see the necessity of your being holy, 1 Pet. 1:16, "Be ye holy," saith the Lord, "for I am holy."
2. Christ our Saviour is holy. As he is God, he is "the holy One of Israel;" as he is man, he is "that holy thing," Luke 1:35. Jesus is called "the holy One;" the very devils owned him to be so, Mark 1:24. The very end of his being Jesus, was to make men holy, Matth. 1:21, "Thou shalt call his name Jesus: for he shall save his people from
their sins." He came to destroy the works of the devil, he died to redeem sinners from their sins, Tit. 2:14. What part then can ye possibly imagine yourselves to have in him, while ye continue unholy?
3. The body of Christ is holy; they that belong to him, the company of the saved, Eph. 5:25, 26. The devil is the god of this world; his subjects are the world lying in wickedness. Out of them Christ raises his kingdom, and his subjects are all holy, Gal. 4:4; Rev. 19:14. It is their distinguishing badge from those that belong to Satan, that agrees to them all, and to them only, 2 Tim. 2:19. So that if ye are not holy, ye belong not to Christ, but to Satan.
4. Heaven is holy; it is a holy state, a holy place, where no unholy thing can enter, Rev. 21:27. As to the dogs and swine, their place will be without, Rev. 21:15, that is, the unholy, who "go with the dog to the vomit, and with the sow that was washed to the wallowing in the mire," shall be cast out from the supper of the saints in glory into outer darkness, Matth. 8:12.
INFERENCE 2. There is no true holiness, but in communion with Christ. Men may have a shew and semblance of holiness, without union and communion with Christ. But real holiness acceptable to God, no man attains but in Christ, being sanctified only with his blood, by his Spirit, through faith; made new creatures after his image, by participation of the all-fulness of grace in him, as at large declared, 1 Cor. 1:2; Eph. 2:10; 1 Pet. 1:2; Acts 26:18.
And therefore holiness is quite another thing, than,
1. Common civility. A man may be civil, not rude, but courteous, discreet, and obliging in his conversation; and yet be a stranger to holiness. This was the case of the young man, of whom, "when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God," Mark 12:34. There are some rude persons that bear the devil's mark on their foreheads, who behave themselves neither according to the rules of grace nor good manners: some professors that affect and pride themselves in rudeness, regarding no body, nor their offence, but only to please themselves. Such would do well to consider, whether that be consistent with real holiness or not. The reason of the doubt, is the second great command of the law, "Thou shalt love thy neighbour as thyself." Howbeit, civility is not holiness, though a part of the matter of it.
2. Morality, whether we understand by it common honesty in dealings in the world; or a conformity to the letter of the law, which makes a blameless outward conversation, and goes under the name of moral virtue, but has no relation to Christ and his Spirit. Men may have all this, and not be holy; as had the Pharisee, Luke 18:11, who "stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican." This was also the case of Paul, Phil. 3:6, "Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless." These fruits are in many like the apples of Sodom, which are fair to look at, but when handled fall to ashes.
3. A form of godliness, 2 Tim. 3:5. There may be the going the round of the external duties of religion, where there is no holiness: for these may be done by them that are without Christ, Luke 18:12; Matt. 5:20;
Is. 58:2, 3; though many place all their religion in these things, as if they pray, communicate, &c. to be concerned no more to be holy.
All these differ from true holiness,
1st, In the original and spring of them. True holiness springs from union with Christ, the Spirit applying the blood of Christ to the soul, received by faith, improving the word, sacraments, and afflictions. The Spirit is the efficient cause, the blood the meritorious cause, and faith the instrumental cause of true sanctification. But these others have a far lower rise. They are the effect of good education and breeding; of unsanctified consideration of their own circumstances and worldly interest, that oblige many to take up themselves, and live regularly; of fear and hope; of respect to credit and reputation; and in some, of legal convictions.
2dly, In the subject of them. Holiness diffuseth itself through the whole man, inward and outward, 2 Cor. 5:17; 1 Thess. 5:23. These are mere plasterings of the outward man, while enmity against God, raucour against serious godliness, and reigning power of lusts in the heart, do remain in their native force, and the old man bears full sway within; as appears in the Pharisees. They make a new life, but they leave the old nature unhealed, unrenewed.
3dly, In the extent of them. True holiness extends to all the Lord commands and forbids, Psal. 119:6; for the whole law is written in the heart, Heb. 8:10; and so they are holy in all manner of conversation. These never take in more than some shreds of the law; such men never set themselves to conform to it in its spirituality. They quite neglect many of the duties thereof; they consider them
not, or they contemn them: for they have no mind to take more of them, than makes for their purpose.
Lastly, In the nature and kind of them. True holiness is a cluster of the fruits of the Spirit, Gal. 5:22, "Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." They are acts of moral discipline, which have self-love in an unrenewed heart, not the love of God in a renewed heart, for their principle. The reason of them is not the will of God; for reasons of their own they do so, but not because God commands it. They do not their works in faith of the promise of assistance from heaven, nor of acceptance for Christ's sake; but out of their own stock, little valuing whether they be accepted or no; or if they do, looking for acceptance on their intriusic worth. Their end is not the glory of God, and to express their gratitude; but as they come from self, so they are swallowed up in self.
INFERENCE 3. Vain are the pretences of the unholy to part with Christ; for no unwashed sinner has part with the holy Jesus. They do but deceive themselves in their pretending thereto; and the deceit will out on them to their eternal confusion, if they see it not timely. Here consider,
1. Who are unwashed sinners; and,
2. The state of unwashed sinners, as having no part with Christ.
1. Consider who are unwashed sinners. In the general,
1st, Those who have not yet escaped the pollutions of the world in the outward man, but in the course of their lives are conform to the
world lying in wickedness, Psal. 24:3, 4; Gal. 5:19–21. How can they pretend to be washed, on whom the gross filth of sin is still lying visible in their outward life and conversation? Men may escape that, and yet not be truly washed; escape and yet be intangled again by apostacy. Let none such pretend to have part in Christ, 2 Pet. 2:20, 21, for Christ will disown them.
2dly, They that have no apparent beauty of holiness on them, 1 Thess. 5:5. Men deceive themselves in despising the appearance of holiness, scorning to appear holy. That is but a peace of fashionable contempt of religion, poured on it in compliance to an ungodly world, and a naughty heart: for wherever grace is in the heart, it will shine forth in the life, Matth. 6:22; Philip. 2:15, 16. And though men may appear holy, who are not so; yet no man can be holy that has no appearance of it. If there is any religion at at all in the world, it must be among them that have an appearance of it, and not among those that have not.
More particularly, they are yet unwashed by Christ,
1st, Who have never yet had the glass of the law held to their face, in a work of conviction of the sinfulness of their nature, heart, and life, John 16:8. Christ washes none till he has discovered to them their pollution. For till then they will never see their need of washing. He washeth by the word, as by its light it convinceth of defilement, points out the cleanness to be aimed at, and sets the soul astir anxiously to seek it.
2dly, Who have not yet got a view of the filthiness, loathsomeness, and abominable nature of sin, Ezek. 36:31. Men's consciences may be fired with a sense of the guilt of sin; so as they may be brought to cast
it out as a coal that would burn them; that yet are blind to the filth of sin, and see not how it defiles them. This appears, in that if they could be but safe from wrath, they would never part with sin.
3dly, Who have not yet been made willing to be made clean. None are washed against their will, Jer. 13:27. And there is need of a day of power to make willing, Psal. 110:3. Men naturally love to be still in the pollution of their sin, as the sow to wallow in the mire. They are as loath to be brought away, as fishes to come out of the water. Nay, there is in every unregenerate man, a heart enmity against holiness, Rom. 8:7. The heart spits its venom against it. They are not only not fond of it, but they hate it: A certain indication, that they are void of it.
4thly, Who have never yet felt an absolute need of Christ, his blood and Spirit, for their sanctification; and so have not yet come to Christ by faith for it, Hos. 5:13; Psal. 51:2; and 65:3. There is no washing but by Christ, and in union with him: therefore they who have not come to Christ for sanctification, whatever pains they have been at to wash themselves, are yet unwashed.
2. Consider the state of unwashed sinners as having no part with Christ. Having no part with Christ,
1st, They have no part in the favour of God, Eph. 2:12. They are "without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." They are yet in a state of enmity with God; for he only is our peace, and the only way to the Father. All their sins, original and actual, in the guilt of them, do yet lie upon them: there is not one item blotted out of their account. For God
gives no pardons, but to sinners in Christ: they must meet him there who would be pardoned or reconciled, 2 Cor. 5:19.
2dly, They are loathsome in God's sight; his soul abhors them as abominable, Tit. 1:15. No sinner can be savoury in God's sight, but by the sweet-smelling savour of Christ's sacrifice upon them. The smell of Jacob was sweet to Isaac, in the goodly raiment of his elder brother: and sinners are savoury to God, only in Christ, 2 Cor. 2:15. While the sinner has no part with Christ, the filth of all his sin, original and actual, lies on him; and there is nothing on him to master the filthy savour arising therefrom.
3dly, They have no part with the family of God, but with "the world lying in wickedness, 1 John 1:3, and 5:19, "They are aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world," being without Christ, Eph. 2:12. They have no right to the privileges of God's children; for none can have that but in the right of Christ as his head. What is the state of the world lying in wickedness, is their state. They are under God's wrath, and the curse of the law.
Lastly, They shall have no part with the saints in light, but their part will be with sinners in outer darkness, Col. 1:12, 13; Rev. 22:15. One who has no part with Christ here, will have no part in heaven hereafter for none can come there, but in and through him. They will have their part in "the lake which burneth with fire and brimstone," Rev. 21:8.
INFERENCE 4, Lastly, The way to be washed from sin, and made holy, is to get part with Christ by faith.
1. Think not that ye must first be holy, before ye can have part with Christ: but ye must first have that part with Christ, ere ye can be holy, as appears from what is said. The former is as absurd as to say, the sick must be cured ere he come to the physician, and the filthy washed ere he come to the waters. Hence, (1.) Your unholiness cannot bar you from getting part with Christ. (2.) The first step to holiness is to believe.
2. This is a sure way to holiness; it cannot misgive. For hereby the sick are put in the hand of the physician, the filthy in the laver. The sinner united to Christ, most needs partake of his blood and Spirit: as through our relation to Adam we are defiled, so by our relation to Christ we come to be sanctified.
3. Lastly, This is the only way, as being of God's appointment. The sanctification of a sinner is above the power of nature, not to be reached by natural endeavours; they have not that word of appointment.
THE CHRISTIAN WARFARE; OR, THE
GOOD FIGHT OF FAITH
Several Sermono, preached at ETTRICK, in the year 1723,
Fight the good fight of faith. - 1 TIMOTHY 6:12
THE Apostle having given Timothy an exhortation to several particular duties, here gives him an exhortation to the Christian life in general. Wherein we have two things.
1. A description of the Christian life. It is not an easy, idle, inactive life; but, (1.) A fight, a combat, a wrestling: for there are many enemies set to keep us out of the promised land. (2.) A good fight. There are many ill fights in the world. The men of the world have many fights and squabbles about this world, the honours, advantages, and pleasures of it, not worth the fighting for. But it is a good fight, a noble and worthy fight, wherein true valour and magnanimity appears. (3.) A fight of faith. Some understand this of the doctrine of faith, as that which is to be fought for. I understand it rather of the grace of faith, by which the fight is to be managed. This comprehends the former; and is more agreeable to the practical directions, ver. 11, and the "laying hold on eternal life," which is done by the grace of faith. So it is a fight to be managed in the way of believing.
2. The word of command given: "Fight the good fight of faith:" Agonize, like a combatant, wrestler, puting forth your utmost vigour. Timothy was engaged already in the fight; but still he was in the field
of battle, and the enemy not yet off the field: therefore it is said to him, Fight. Paul was going off the field, and he says, "I have fought a good fight, I have finished my course, I have kept the faith," 2 Tim. 4:7. Timothy was come on the field, and to him it was said, Fight.
The doctrine natively arising from the words, is this.
DOCTRINE. The Christian life is the good fight of faith, that must be fought by all that would see heaven.
In discoursing this doctrine, we shall shew,
I. In what respects the Christian life is the fight of faith.
II. In what respects it is a good fight.
III. Why the Christian life in the disposal of holy providence, is made a fight.
IV. Why a fight of faith.
V. Touch at some particular fights of faith the Christian may have in his course heavenward.
I. We shall shew in what respects the Christian life is the fight of faith. I take up this in these seven things.
1. There are enemies of our salvation, and there must be faith in the soul to set against them. Where there are not two parties, there can be no fight. There is no fighting in heaven, for there are no enemies there, Rev. 21:25. There is none of this fighting in the unbelieving world neither; for the enemies have all there alone, and there is no
faith to set against them, Luke 11:21. Unbelief carries the man quite over to the enemy's side; it is the evil spy, that says, It is needless to think on the fight. This fight is only found where faith and its opposites meet; and that is in the Christian's heart and life: Cant. 6 ult. "What will ye see in the Shulamite? as it were the company of two armies." So the combatant is only the man that has given up his name to Christ, and listed with him.
2. The enemy will not be quiet; he will make an attack on the believer setting heavenward. Hence is that exhortation, 1. Pet. 5:8, "Be sober, be viligant; because your adversary the devil, as a roaring lion, walketh about seeking whom he may devour." Satan may rock his own children, and labour to keep all quiet: the more secure they lie, they are in the less hazard to break away from him. But God's children must not look for such treatment; their faces are away-ward from his kingdom; and therefore the enemy's face will be set against them, as a prize.
3. God's people must resist: 1 Pet. 5:9, "Whom [Satan] resist stedfast in the faith." They must set themselves to stand their ground against all opposition, and grapple with the difficulties in their way to heaven, Luke 13:24. They must be denied to their ease, content to quit their soft beds of ease, and take the field for it, and endure hardness, 2 Tim 2:3.
4. They must resist by faith, 1 Pet. 5:9. above-cited. Faith is the mouth of the soul, that must give the shout in this battle, the hands the men of might must find in it, the weapon they must wield in it, both in the offensive and defensive part of it: Eph. 6:16, "Above all, taking the shield of faith, wherewith ye shall be able to quench all the
fiery darts of the wicked." So one must not only have the grace of faith, but he must have it in exercise.
5. They must continue in that resistance, and hold on in it: Eph. 6:13, "Take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all to stand." The Christian life is a fight, and that denotes a continuance. Many think they should have no more ado, but whenever an enemy starts up, to lay at him with a stroke, and strike him down; and so be easy again: and so they perplex themselves with doubts, fears, and jealousies of the love of God, because it is otherwise with them, the enemy being still fresh and vigorous, Is. 26:18. But alas! Sirs, ye should consider, that that may be striking indeed, but not a fight, being of no continuance.
6. They must lay their account with ups and downs, getting as well as giving wounds in the encounter. Hence says David, Psal. 30:7, "Lord, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled." Prevailing Jacob halted in his thigh, after his struggle of faith with the angel. To be absolute masters over the enemy, would not be the fight of faith, but the triumph of faith, which is reserved for heaven. ln the fight of faith, the Christian may be set to his knees, but must not give over: yea, though the enemy should lay him on his back, he must say, "Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me," Mic. 7:8, and so bend to his feet again.
7. Lastly, Faith has the chief interest in this fight. In it there will be use for all the graces, the doing and suffering graces: yet the fight has
its name from faith, as that which has the chief hand in it. For,
1st, It is faith's possession that the plea is about. Life and salvation in Christ Jesus is held forth, offered, and exhibited in the gospel to the sinner; and the sinner believing in Christ, appropriates and takes possession of it by faith: Cant. 2:16, "My beloved is mine, and I am his." John 20:28, "Thomas answered and said unto him, My Lord and my God." 1 John 5:11, 12, "This is the record, that God hath given to us eternal life; and this life is in his Son. He that hath the Son, hath life; and he that hath not the Son of God, hath not life." There is the ground of the quarrel the enemy has. If the man will quit his plea for life and salvation by Christ, the fight is at an end; the enemy has his design. but if not, the alarm is sounded, and the fight begins to force him from it.
2dly, It is faith that holds fast the possession which the enemy would force from the man. For it is the bond of union betwixt Christ and the soul, and it is that which is the hold of Christ and eternal life: Heb. 10:35, 38, "Cast not away therefore your confidence, which hath great recompense of reward. Now the just shall live by faith." Therefore, believing, we are said to cleave to the Lord, to hold fast what we have, &c. The securities and rights to the heavenly inheritance are the promises; faith gripes them, and so keeps possession.
3dly, It is faith that, of all the graces, is the main actor in this fight. Those worthies in Heb. 11 exercised and had need of all the graces of the Spirit. There was much love, humility, meekness, patience, &c. in their doing and suffering so great things: but all is ascribed to faith. For faith is the captain of all the graces; it leads them out, puts an
edge upon them for the fight, and makes them active. And therefore, in this fight, the word that is given from heaven, is, "Be not afraid, only believe," Mark 5:36, "Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked," Eph. 6:16.
QUESTION. How comes it that faith has the preference among all the rest of the graces in this fight? ANSWER. On these accounts,
(1.) It is the grace that is first on the field of battle, and all the rest follow it. It is the first link of the chain of the graces of the Spirit, that draws all the rest after it, 1 Tim. 1:5. It is the mother-grace, out of whose womb they all come forth; because it is the uniting grace that knits the soul to Christ, the fountain of fulness. So the way to get love, repentance, patience, &c. is to believe, thus it furnishes the field of battle, with fighters on Christ's side.
(2.) It strengthens them all, according to its measure; for that is the rule of the dispensation of grace, "According to thy faith, be it unto thee." According as it is weak or strong, so are they: for it is not only the mother-grace but the nursing grace. Faith lies as it were nearest the fountain, and is the channel of conveyance of supply: so as it gets in, they get out for their nourishment.
(3.) It brings the healing they get to their wounds. Many a time the Christian's love is foundered in this fight, and is like to bleed to death, by an arrow of jealousy of God shot into their breast. Faith gives the combatant a sight of the glory of God in the face of Jesus; and so pulls out the arrow, John 2:4. Their patience is wounded, that it can no longer stand; faith brings the promise, Heb. 2:3, "For the vision is yet for an appointed time, but at the end it shall speak, and
not lie: though it tarry, wait for it, because it will surely come, it will not tarry," and it sets patience to its feet again. It brings the leaves of the tree of life, applies them to the wounds, and heals them; so the fight is renewed.
(4.) It carries on the fight, and obtains the victory: 1 Pet. 5:9, "Whom resist, stedfast in the faith." 1 John 5:4, "This is the victory that overcometh the world, even our faith." It is by faith the enemy is put to flight, that partial victories are obtained during this life, and that the total victory is obtained at death, 2 Tim. 4:7, 8. Thus by faith the martyrs swimmed through a sea of blood to the other side. And hence,
4thly, The great design of the enemy is to weaken faith, and to wrest it away out of the combatants hand. It was by unbelief of the threatening of the first covenant, that Satan ruined the world at first: and now his great business is, to keep men from believing the promise of the second covenant. He knows full well their strength lies there; and take away that, they shall be as other men, that he may do with them what he will.
Lastly, The great design of a holy God, in that fight is the trial of faith. Hence says the apostle, 1 Pet. 1:6, 7, "Wherein ye greatly rejoice, though now for a season (if need be) ye are in heaviness through manifold temptations: that the trial of your faith being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise, and honour, and glory, at the appearing of Jesus Christ." Faith acts in trusting an unseen God, believing his word, living upon the credit of the promise. Thus the Lord will have his people to go through the wilderness of this world,
"walking by faith, not by sight." When they come to heaven the trial of faith is over: so there is no more fight.
II. The second thing is, to shew in what respects it is a good fight.
1. The cause is good. Many fight to carry their ill cause by force, and their fightings proceed from an eager desire to satisfy their lusts, James 4:1, 2. But here is a good fight for a good cause, cleaving to the Lord over the belly of all difficulties; laying hold, and keeping hold, of eternal life. It is the cause of God, the cause of Christ, the cause of the sinner's eternal salvation, which cannot be but a good cause, to endeavour the maintenance of against all opposers.
2. It is an honourable fight, worthy of a man of true valour and magnanimity, 1 Cor. 9:25–27; Prov. 16:32. The men of the world boast themselves of their strength in making their part good against weak worms like themselves. In the mean time they are slaves to the devil and their lusts, and have neither heart nor hand to resist them, but are captive at pleasure. But the believer in his fight encounters more formidable enemies: Eph. 6:12, "We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places."
3. There is a good captain in this fight, the Lord Jesus Christ, under whose standard the believer fights, Heb. 2:10. He went on the head of all the fighting company and overcame; and he calls his people to make their way through an army which he has already broken: Rev. 3:21, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in