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.