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.

[2.] Besides this, there are some things which present themselves in an objective way, which are as so many snares laid to entangle him. And corrupt nature makes a bad improvement thereof, so that his natural constitution is more and more vitiated by giving way to sin, and defiled by the remainders of sin that dwelleth in him. The temptation is generally adapted to the corrupt inclination of his nature, and Satan has a hand therein. Thus if his natural temper inclines him to be proud or ambitious, then immediately the honours and applause of the world are presented to him; and he never wants examples of those, who, in an unlawful way, have gained a great measure of esteem in the world, and made themselves considerable in the stations in which they have been placed: if he is naturally addicted to pleasures, of what kind soever they be, then something is offered that is agreeable to corrupt nature, which seems delightful to it; though it be in itself, sinful: if he be more than ordinarily addicted to covetousness, then the profits and advantages of the world are presented as a bait to corrupt nature, and groundless fears raised in him, of being reduced to poverty, which, by an immoderate pursuit after the world, he is tempted to fence against. Moreover, if his natural constitution inclines him to resent injuries, then Satan has always his instruments ready at hand to stir up his corruption, and provoke him to wrath, by offering either real or supposed injuries; magnifying the former beyond their due bounds, or inferring the latter without duly considering the design of those whose innocent behaviour sometimes gives occasion hereunto, and, at the same time, overcharging his thoughts with them, as though no expedient can be found to atone for them. Again, if his natural constitution inclines him to sloth and inactivity, then the difficulties of religion are set before him, to discourage him from the exercise of that diligence which is necessary to surmount them. And if, on the other hand, his natural temper leads him to be courageous and resolute, then corrupt nature endeavours to make him self-confident, and thereby to weaken his trust in God. Or if he be naturally inclined to fear, then something is offered to him, that may tend to his discouragement, and to sink him into despair. These are the methods used by the flesh, when lusting against the spirit; which leads us to consider,

(2.) The opposition of the spirit to the flesh; or how the principle of grace in believers inclines them to make a stand against indwelling sin, which is called the lusting of the spirit against the flesh. The grace of God, when wrought in the heart in regeneration, is not an unactive principle; for it soon exerts itself, as being excited by the power of the Spirit, who implanted it; and from that time there is, or ought to be, a constant opposition made by it to corrupt nature; and that, not only as the soul, with unfeigned repentance, mourns for it, and exercises that self-abhorrence which the too great prevalence thereof calls for; but as it leads him to implore help from God, against it, by whose assistance he endeavours to subdue the corrupt motions of the flesh; or, as the apostle expresses it, to mortify the deeds of the body, Rom. viii. 13. that by this means they may not be entertained, or prove injurious and destructive to him.

And inasmuch as there is something objective, as well as subjective, in this work; since the power of God never excites the principle of grace without presenting objects for it to be conversant about, there are several things suggested to the soul, which, if duly weighed and improved, are a means conducive to its being preserved from a compliance with the corrupt motions of indwelling sin: these are of a superior nature to those made use of by an enlightened conscience, in unregenerate persons, to prevent their committing the vilest abominations, as was before considered; and indeed, they are such as, from the nature of the thing, can be used (especially some of them) by none but those in whom the work of grace is begun. Accordingly,

[1.] A believer considers not only the glorious excellencies and perfections of Christ, which he is now duly sensible of, as he is said to be precious to them that believe; but he is also affected with the manifold engagements, which he has been laid under to love him, and to hate and oppose every thing that is contrary to his glory and interest. The love of Christ constraineth him; and therefore he abhors the thoughts of being so ungrateful and disingenuous as he would appear to be, should he fulfil the lusts of the flesh: the sense of redeeming love and grace is deeply impressed on his soul; he calls to mind how he has been quickened, effectually called, and brought into the way of peace and holiness, and therefore cannot entertain any thoughts of relapsing or returning again to folly.

Here he considers the great advantage which he has received, which he would not lose on any terms. The delight and pleasure which he has had in the ways of God and godliness, has been so great, that corrupt nature cannot produce any thing that may be an equivalent for the loss of it. He is very sensible that the more closely he has walked with God, the more comfortably he has walked. And besides this, he looks forward, and, by faith, takes a view of the blessed issue of the life of grace, or those reserves of glory laid up for him in another world, which inclines him to cast the utmost contempt on every thing that has the least tendency to induce him to relinquish or abandon his interest therein.

[2.] He considers and improves those bright examples which are set before him, to encourage him to go on in the way of holiness; takes Christ himself for a pattern, endeavouring, so far as he is able, to follow him; walks as they have done, who have not only stood their ground, but come off victorious in the conflict, and are reaping the blessed fruits and effects thereof.

[3.] He also considers, as an inducement to him to oppose the corrupt motions of the flesh; that he has by faith, as his own act and deed, in the most solemn manner, given up himself to Christ entirely, and without reserve, and professed his obligation to obey him in all things, and to avoid whatever has a tendency to displease him. And therefore he reckons that he is not his own, or, at his own disposal, but Christ’s, whose he is, by a double right, not only as purchased by, but as devoted and consecrated to him; and therefore he says with the apostle, How shall we that are dead to sin, live any longer therein? Rom. vi. 2. He says to this purpose, I have given up my name to Christ; and I have not, since that time, seen the least reason to repent of what I did; I have not found the least iniquity in him, neither has he been an hard master; but, on the other hand, has expressed the greatest tenderness and compassion to me, to whose grace alone it is owing, that I am what I am. Shall I therefore abandon his interest, or prove a deserter at last, and turn aside into the enemies’ camp? Is there any thing that can be proposed as a sufficient motive hereunto? Such like thoughts as these, through the prevailing influence of the principle of grace implanted and excited by the Spirit, are an effectual means to keep him from a sinful compliance with the motions of the flesh, and to excite him to make the greatest resistance against them.

Thus we have considered the opposition that there is between the flesh and spirit, and how each of these prevail by turns; we might now observe the consequence of the victory obtained on either side. When grace prevails, all things tend to promote our spiritual peace and joy; we are hereby fortified against temptations, and enabled, not only to stand our ground, but made more than conquerors, through him that loved us. However it is not always so with a believer; he sometimes finds, that corrupt nature prevails, and then many sad consequences will ensue hereupon, which not only occasion the loss of that peace and joy which he had before; but expose him to many troubles, which render his life very uncomfortable; and this leads us to consider,

III. What are the consequences of the prevailing power of indwelling sin. When the flesh lusteth against the spirit, and God is pleased to withhold his grace, the soul is subjected to many evils, which are mentioned in the remaining part of this answer, as,

1. A believer is foiled with temptation. Satan gains ground against him by this means, and pursues the victory which the flesh has obtained against the spirit; hereupon his conflicts are doubled, arising not only from flesh and blood; but the rulers of the darkness of this world, Eph. vi. 12. as the apostle expresses it: now his difficulties encrease upon him, his enemies are more insulting, and he less able to stand his ground against them, his faith weakened, and his fears encreasing, so that he is perpetually subject to bondage; sometimes inclined to think that he shall one day fall, and whatever he formerly thought he had gained, he lost by the assaults of his spiritual enemies; and at other times, to question whether ever he had the truth of grace or no; in which case his spirit must needs be filled with the greatest perplexity, and almost overwhelmed within him. And he is destitute of that boldness or liberty of access to the throne of grace, and that comfortable sense which once he had of his interest in Christ, and finds it very difficult to recover those lively frames which he has lost, or to stand his ground against the great opposition made by corrupt nature, which still increases as faith grows weaker.

2. Another consequence hereof, is his falling into many sins. By which we are not to suppose that he shall be so far left as to fall into a state of unregeneracy, or lose the principle of grace that was implanted in regeneration: nevertheless, when this principle does not exert itself, and corrupt nature on the other hand, is prevalent, it is hard to say how far he will run into the commission of known and wilful sins. As for sins of infirmity, they cannot be avoided, when we are in the best frame: but in this case we shall find a person committing presumptuous sins, so that if we were to judge of his state by his present frames, without considering the former experiences which he has had of the grace of God, we should be ready to question, whether his heart were right with God.

And as for sins of omission, these generally ensue hereupon; he cannot draw nigh to God, with that frame of spirit, which he once had, and therefore is ready to say, What profit should I have if I pray unto him? Job xxi. 15. and sometimes concludes, that he contracts guilt by attempting to engage in holy duties. And to this we may add, that he is hindered in all his spiritual services, as it is farther observed in this answer: thus the apostle says, When I would do good, evil is present with me, Rom. vii. 21. He finds his heart disposed to wander from God, and his thoughts taken up with vanity; upon which account it may be truly said, that his best works are not only imperfect, but defiled in the sight of God, who searcheth the heart, and observes the various steps by which it treacherously departs from him, and can find no way to recover itself till he is pleased to revive his work, take away the guilt which he has contracted, recover him out of the snare into which he has fallen, and so cause the work of grace again to flourish in the soul, as it has once done.

We shall conclude with some inferences from what has been said concerning the imperfection of sanctification in believers, together with the reasons and consequences thereof.

1. Since sinless perfection is not attainable in this life, we should from hence take occasion to give a check to our censorious thoughts concerning persons or things, so as not to determine persons to be in an unconverted state, because they are chargeable with many sinful infirmities, which are not inconsistent with the truth of grace: some abatements are to be made for their being sanctified but in part, and having the remnants of sin in them; and indeed, the greatest degree of grace which can be attained here, comes far short of that which the saints are arrived to in heaven; accordingly the difference between a believer and an unregenerate sinner is not in that one is perfect, and the other imperfect; for when we consider the brightest characters given of any in scripture, their blemishes as well as their graces are recorded; so that none but our Saviour could challenge the world to convict or reprove them of sin. The apostle speaks of Elias, as a man subject to like passions as we are, James v. 17. and he might have instanced in many others. Therefore, when we are sensible of our own imperfections, we ought to enquire, whether the spots we find in ourselves, are like the spots of God’s children? or, whether these infirmities may be reckoned inconsistent with the truth of grace? which, if they be, though it affords matter for humiliation, that we are liable to any sinful failures, or defects; yet it will be some encouragement to us, and matter of thanksgiving to God, that notwithstanding this, our hearts are right with him. That we may be, in some measure, satisfied as to this matter, let it be considered,

[1.] That we must distinguish between a person’s being tempted to the greatest sins, which are inconsistent with the truth of grace; and his complying with the temptation. A temptation of this kind may offer itself, and at the same time grace may exert itself in an eminent degree, by the opposition that it makes to it, whether it arises from indwelling sin, or Satan.

[2.] When we read of some sins that are inconsistent with the truth of grace, such as those which the apostle speaks of, when he says, that neither fornicators nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God, 1 Cor. vi. 9, 10. and elsewhere, the fearful and unbelieving, as well as those who are guilty of other notorious crimes, are said to have their part in the lake which burneth with fire and brimstone, Rev. xxi. 8. We must distinguish between those who are guilty of these sins in a less degree than what is intended, when they are said to exclude from the kingdom of heaven; and others being guilty thereof, in a notorious degree, with greater aggravations: Thus unbelieving fears in those who are called to suffer for Christ’s sake, if they do not issue in a denial of him, are not altogether inconsistent with the truth of grace, though they render a person guilty before God. And the least degree of covetousness, though it is not to be excused, yet it does not exclude from the kingdom of heaven; but the prevailing love of the world, or the immoderate pursuit of it in those who use unlawful means to attain it, or have a rooted habitual desire after it, more than Christ, or put it in his room, this is to be reckoned a mark of unregeneracy.

[3.] We must distinguish between sinful infirmities and allowed infirmities, or such who sin through surprize, as being assaulted by an unforseen temptation, when not being on their guard; and the same sin committed with deliberation; the latter gives greater ground to fear that a person is in a state of unregeneracy than the former.

We must also distinguish between sins committed and repented of, with that degree of godly sorrow which is proportioned to their respective aggravations; and the same sins committed and continued in with impenitency; the latter gives ground to conclude, that a person is in an unconverted state, though not the former. And the difference arises not barely from the nature of the crimes, for we suppose the sins in themselves to be the same; but from other evidences which a person has or has not of his being in a state of grace.

2. From what has been said concerning the opposition that there is between natural conscience and corrupt nature in the unregenerate, we may infer; that it is a great blessing to have a religious education, as it has a tendency to prevent many enormities, which others, who are destitute of it, run into: Accordingly they who have had this privilege ought to bless God for, and make a right improvement of it. But since those principles which take their rise from thence, are liable, without the grace of God prevent it, to be overcome and lost; let us press after something more than this, and be importunate with God, whose providence has favoured us thus far, that he would give us a better preservative against sin, or that the prevailing power thereof may be prevented by converting grace.

3. From the opposition that corrupt nature makes in believers to the work of grace, we may infer that the standing of the best of men, or their not being chargeable with the greatest sins, is not so much owing to themselves as to the grace of God, by which we are what we are, and therefore the glory thereof belongs intirely to him; and that we have reason, when we are praying against our spiritual enemies, to beg that God would deliver us from the greatest of them, namely, ourselves; and that he, who has a sovereignty over the hearts of all men, and can govern and sanctify their natural tempers and dispositions, would keep us from being drawn aside thereby. This should also induce us to walk watchfully, and to be always on our guard, depending on the grace of God for help, that indwelling sin may not so far prevail as to turn aside and alienate our affections from him.

4. From what has been said concerning the flesh and spirit prevailing by turns, we infer the uncertainty of the frame of our spirits, and what changes we are liable to, with respect to the actings of grace, or the comforts that result from it. This somewhat resembles the state of man as subject to various changes, with respect to the dispensations of providence; sometimes lifted up, at other times cast down, and not abiding long in the same condition: Thus we are enabled, at some times, to gain advantage over indwelling sin, and enjoy the comforts which arise from thence; at other times, when the flesh prevails, the acts of grace are interrupted, and its comforts, almost, if not entirely lost. What reason have we therefore to bless God, that though our graces are far from being brought to perfection, and our frames so various; yet he has given us ground to conclude, that grace shall not wholly be lost, and we are assured, that our state, as we are justified, is not liable to the same uncertainty, so that that which interrupts the progress of sanctification, does not bring us into an unjustified state, or render us liable to condemnation?

5. From the inconveniences we sustain by the flesh prevailing against the spirit, as we are foiled by temptation, fall into sins and are hindered in spiritual services, we infer the great hurt that sin does to those who are in a justified and sanctified state, as well as to others, who are under the dominion of it. And therefore it is a vile and unwarrantable way of speaking which some use, who say, that because nothing shall separate them from the love of Christ, or bring them who are justified, back again into an unjustified state, that therefore sin can do them no hurt; as though all the consequences of the prevalency of corrupt nature, and the dishonour we bring to God, and the guilt we contract hereby, could hardly be reckoned prejudicial; but this is such a way of speaking as confutes itself in the opinion of all judicious and sober Christians.

Again, we might also infer, from the consequences of the prevalency of corruption, as we are liable hereby to be discouraged from, or hindered in the performance of duty; that we ought, if we find it thus with us, to take occasion from hence to enquire, whether some secret sin be not indulged and entertained by us, which gives occasion to the prevalency of corrupt nature, which we ought to be humbled for. Or if we have lived in the omission of those duties which are incumbent on us, or have provoked God to leave us to ourselves, and so have had an hand in our present evils; this affords matter of great humiliation. And we ought to be very importunate with God for restoring grace, not only that our faith may not fail; but that we may be recovered out of the snare in which we are entangled, and may be brought off victorious over all our spiritual enemies.