Concerning the Holy Spirit, Book 4 · Chapter 3
CHAP. III. Believers the only Object of Sanctification, and Subject of Gospel Holiness.
(1) Believers the only Subject of the Work of Sanctification. (2) How men come to believe, if Believers alone receive the Spirit of Sanctification. (3) The principal Ends for which the Spirit is promised, with their Order in their Accomplishment. (4) Rules to be observed in praying for the Spirit of God, and his Operations therein. (5) That Believers only are Sanctified or Holy proved and confirmed. (6) Mistakes about Holiness both Notional and Practical discovered. (7) The Proper Subject of Holiness in Believers.
Sect. 1 THat which we are next to enquire into is the personal Subject of this Work of Sanctification; or who and of what sort those Persons are that are made Holy. Now these are All and Only Believers. All who unseignedly believe in God through Jesus Christ are sanctified, and no other. Unto them is Evangelical Holiness confined. It is for them and them only that our Saviour prayes for this Mercy Grace or Priviledge; Joh. 17. 17. Sanctifie them by thy Truth; And concerning them he affirms, for their sakes I sanctifie my self, that they also may be sanctified through the Truth; v. 19. And whereas in the Verses foregoing he had immediate Respect unto his Apostles and present Disciples, that we may know that neither his Prayer nor this Grace are confined or limited unto them, he addes, Neither pray I for these alone, that is in this Manner, and for these Ends, but for them also which shall believe on me through their World, v. 20. It was therefore the Prayer of our Lord Jesus Christ that all Believers should be sanctified; and so also was it his Promise; John 7. 38, 39. He that believeth on me as the Scripture hath said, out of his belly shall slow rivers of living water; But this he spake of the Spirit which they that believe on him should receive. And it is with respect principally unto this Work of Sanctification that he is compared unto flowing and living Water as hath been declared before: It is for Believers, the Church that was in God the Father and in Jesus Christ, that is by Faith, 1 Thess. 1. 1. that our Apostle prayes, that the God of Peace would sanctifie them throughout, chap. 5. 23.
Sect. 2 But before we proced to a further Confirmation of this Assertion, an Objection of some importance is to be removed out of our way. For on this Supposition that the Spirit of Sanctification is given only unto Believers, it may be enquired, How men come so to be. For if we have not the Spirit untill after we do Believe, then is Faith it self of our selves. And this is that which some plead for; namely, that the Gift of the Holy Ghost unto all Ends and Purposes for which he is promised, is consequential unto Faith with the Profession and Obedience thereof, being as it were its Reward. See Crell. de Sp. S. cap. 5. To this purpose it is pleaded, that the Apostle Peter encourageth men unto Faith and Repentance with the Promise that thereon they should receive the Gift of the Holy Ghost, Acts 2. 38. And so is that also of our Saviour, John 14. 17. that the World, that is Unbelievers cannot receive the Spirit of Truth; so that our Faith and Obedience is required as a necessary Qualification unto the receiving of the Holy Ghost; and if they are so absolutely, then are they of our selves and not wrought in us by the Grace of God, which is express Pelagianisme.
Ans. I could dwell long on this Enquiry concerning the especial Subject of the Holy Spirit, seeing the right understanding of many places of Scripture doth depend thereon. But because I have much work yet before me, I will reduce what I have to offer on this Head into as narrow a Compass as possibly I may. In Answer therefore to this Objection I say:
1. That the Holy Spirit is said to be promised and received with respect unto the Ends which he is promised for, and the Effects which he worketh when he is received. For although he be himself but one, the one and self-same Spirit, and he Himself is promised, given forth and received as we have declared, yet he hath many and divers Operations. And as his Operations are divers, or several sorts and kinds, so our receiving of him as to the Manner of it is divers also, and suited unto the Ends of his Communications unto us. Thus in some sence he is promised unto and received by Believers, in another he is promised and received to make men so, or to make them believe. In the first way there may be some Activity of Faith in a way of Duty, whereas in the latter, we are passive, and receive him only in a way of Grace.
Sect. 3 2. The chief and principal Ends for which the Holy Spirit is promised and received may be reduced to these Four Heads. (1) Regeneration, (2) Sanctification, (3) Consolation, (4) Edification. There are indeed very many distinct Operations and Distributions of the Spirit, as I have in part already discovered, and shall yet further go over them in particular Instances. But they may be reduced unto these general Heads, or at least they will suffice to exemplifie the different Manner and Ends of the receiving of the Spirit. And this is the plain Order and Method of these things, as the Scripture both plainly and plentifully testifies. (1) He is promised and received as to the Work of Regeneration unto the Elect; (2) as to the Work of Sanctification unto the Regenerate; (3) as to the Work of Consolation unto the Sanctified; and (4) as unto Gifts for Edification unto Professors, according to his Soveraign Will and Pleasure.
(1) He is promised unto the Elect and received by them as to his Work of Regeneration. That this is his Work in us wholly and entirely, I have proved before at large. Hereunto the Qualifications of Faith and Obedience are no way required as previously necessary in us. In order of Nature our receiving of the Spirit is antecedent to the very Seed and Principle of Faith in us, as the Cause is to the Effect, seeing it is wrought in us by him alone; and the Promises concerning the Communications of the Spirit unto this End have been before explained and vindicated. Hereby doth Holy Ghost prepare an Habitation for himself, and make way for all the following Work which he hath to do in us and towards us unto the Glory of God, and the perfecting of our Salvation, or the making of us meet for the Inheritance of the Saints in Light, Col. 1. 12.
(2) He is promised and received as a Spirit of Sanctification unto and by them that are Regenerate; That is unto Believers and onelyonly unto them. This will be fully confirmed immediately. And this puts an Issue to the principall difficulty of the foregoing objection. It is no way inconsistent that Faith should be required previously unto the receiving of the Spirit as a Spirit of Sanctification; though it be not so as he is the Author of Regeneration. The same Spirit first worketh Faith in us, and then preserveth it when it is wrought. Only to clear the Manner of it we may observe. 1. That Sanctification may be considered two wayes. (1) As to the Original and essential Work of it, which consists in the preservation of the Principle of spiritual Life and Holiness communicated unto us in our Regeneration. (2) As to those renewed Actual Operations whereby it is carried on, and is gradually progressive as hath been declared. 2. Faith also or believing may be considered in this matter two wayes. (1) As to its Original Communication Infusion or Creation in the Soul, for it is the gift or work of God. In this respect, that is, as to the Seed, Principle and Habit of it, it is wrought in us, as all other Grace is, in Regeneration. (2) As to its actings in us, or as unto Actual Believing or the Exercise of Faith and the Fruits of it, in a constant Profession and Holy Obedience. Sanctification in the first sence respects Faith also in the first. That is, the Preservation of the Seed, Principle, Grace, Habit of Faith in us, belongs unto the Sanctifying Work of the Holy Spirit. And so Believers only are sanctified. And in the latter sence it respects Faith in the latter also; That is, the progress of the Work of Sanctification in us is accompanyed with the Actings and Exercise of Faith. But both wayes Faith is a necessary Qualification in and unto them that are sanctified. Believers therefore are the Adequate Subject of the Work of Sanctification, which is all that at present is under our Consideration.
(3) The Spirit is also promised as a Comforter, or as a Spirit of Consolation. In this sence or for this End and Work, he is not promised unto them that are Regenerate meerly as such. For many may be Regenerate who are not capable of Consolation, nor do need it; as Infants who may be and are many of them sanctified from the Womb. Nor is he so promised unto them that are Believers absolutely, who have the Grace or Habit of Faith wrought in them; for so many have who are not yet exercised, nor brought into that Condition wherein Spiritual Consolations are either proper or needfull unto them. The Spirit is promised as a Comforter unto Believers, as engaged in the Profession of the Gospel, and meeting with Conflicts inward and outward on the Account thereof. The first Promise of the Holy Ghost as a Comforter was made to the Disciples when their Hearts were filled with sorrow on the departure of Christ; and this is the Measure of all others, John 16. 7. And this is evident both from the Nature of the thing it self, and from all the Promises which are given concerning him to this End and Purpose. And it will be wholly in vain at any time to apply spiritual Consolations unto any other sort of Persons. All men who have any interest in Christian Religion, when they fall into Troubles and Distresses be they of what sort they will, are ready to enquire after the things that may relieve and refresh them. And whereas there are many things in the Word suited unto the Relief and Consolation of the distressed, they are apt to apply them unto themselves, and others also are ready to comply with them in the same Charitable Office as they suppose. But no true Spiritual Consolation was ever administred by the Word unto any but Exercised Believers, however the Minds of men may be for the present a little relieved, and their Affections refreshed by the things that are spoken unto them out of the Word. For the Word is the Instrument of the Holy Ghost; nor hath it any Efficacy but as he is pleased to use it and apply it. And he useth it unto this End and unto no other, as being promised as a Spirit of Consolation only to sanctified Believers. And therefore when Persons fall under spiritual Convictions and Trouble of Mind or Conscience upon the Account of Sin and Guilt, it is not our first work to tender Consolation unto them, whereby many in that Condition are deluded, but to lead them on to Believing, that being justified by Faith they may have peace with God, which is their proper Relief. And in that state God is abundantly willing that they should receive strong Consolation, even as many as fly for Refuge to the Hope that is set before them.
(4) The Spirit of God is promised and received as to Gifts for the Edification of the Church. This is that which is intended, Acts 2. 38, 39. And his whole Work herein we shall consider in its proper place. The Rule and Measure of the Communication of the Spirit for Regeneration is Election. The Rule and Measure of the Communication of the Spirit for Sanctification is Regeneration. And the Rule and Measure of his Communication as a Spirit of Consolation, is Sanctification, with the Afflictions, Temptations and Troubles of them that are sanctified; What then is the Rule and Measure of his Communication as a Spirit of Edification? I answer; Profession of the Truth of the Gospel and its Worship, with a Call unto the benefiting of others, 1 Cor. 12. 7. And here two Rules must be observed. (1) That he carryes not his Gifts for Edification out of the Pale of the Church, or Profession of the Truth and Worship of the Gospel. (2) That he useth a Soveraign and not a Certain Rule in this Communication, 1 Cor. 12. 11, 13. so as that he is not wanting unto any true Professors in proportion to their Calls and Opportunities.
Sect. 4 2ly, Whereas the Spirit of Sanctification is promised only unto them that are Regenerate and do believe, May we in our Prayers and Supplications for him plead those Qualifications as Arguments and Motives for the further Communications of him unto us. Ans. 1. We cannot properly plead any Qualification in our selves, as though God were Obliged with respect unto them, to give a man encrease of Grace ex congruo much less ex condigno. When we have done all, we are unprofitable Servants. As we begin so we must proceed with God meerly on the Account of Soveraign Grace. 2. We may plead the Faithfulness and Righteousness of God as engaged in his Promises. We ought to pray that he would not forsake the Work of his own hands, that he who hath begun the good work in us, would perfect it unto the day of Jesus Christ; that with respect unto his Covenant and Promises he would preserve that New Creature, that Divine Nature which he hath formed and implanted in us. 3. Upon a sense of the Weakness of any Grace we may humbly profess our sincerity therein, and pray for its encrease. So cryed the poor man with tears, Lord I believe, help thou mine unbelief, Matth. 9. 24. And the Apostles in their Prayer, Lord increase our Faith, Luke 17. 5. owned the Faith they had, and prayed for its encrease by fresh supplyes of the Holy Spirit.
Again 3ly, May Believers in Trouble pray for the Spirit of Consolation with respect unto their Troubles, it being unto such that he is promised? Ans. (1) They may do so directly, and ought so to doe; yea when they do it not it is a sign they turn aside unto broken Cisterns that will yield them no Relief. (2) Troubles are of two sorts, Spiritual and Temporal. Spiritual Troubles are so either Subjectively, such as are all inward Darknesses, and Distresses on the Account of sin; or 2ly, Objectively, such are all Persecutions for the Name of Christ and the Gospel: It is principally with respect unto these that the Spirit is promised as a Comforter, and with regard unto them are we principally to pray for him as so promised. (3) In those outward Troubles which are Common unto Believers with other men, as the death of Relations, Losses of Estate or Liberty, they may and ought to pray for the Spirit as a Comforter, that the Consolations of God administred by him, may out-ballance their outward Troubles, and keep up their hearts unto other Dutyes.
4ly, May all Sincere Professors of the Gospel pray for the Spirit with respect unto his Gifts, for the Edification of others, seeing unto such he is promised for that End? Ans. 1. They may do so but with the ensuing Limitations. (1) They must do it with express Submission to the Sovereignty of the Spirit himself, who divideth to every one as he will. (2) With respect unto that Station and Condition wherein they are placed in the Church by the Providence and call of God. Private persons have no warrant to pray for Ministerial Gifts, such as should carry them out of their Stations without a Divine Direction going before them. (3) That their End be good and right to use them in their respective places unto Edification. So ought Parents and Masters of Families, and all Members of Churches, to pray for those Gifts of the Spirit whereby they may fill up the Dutyes of their Places and Relations.
From the Consideration of this Order of the Dispensation of the Spirit, we may be directed how to pray for him, which we are both commanded and encouraged to doe, Luke 11. 13. For we are to pray for him with respect unto those Ends and Effects for which he is promised: And these are those which are before expressed, with all those particular Instances which may be reduced unto them. We might therefore hence give Direction in some Enquiries, which indeed deserve a larger Discussion if our present Design would admit of it; one only I shall instance in.
May a Person who is yet Vnregenerate pray for the Spirit of Regeneration to effect that Work in him? For whereas as such he is promised onelyonly unto the Elect, such a Person not knowing his Election, seems to have no foundation to make such a Request upon. Ans. (1.) Election is no Qualification on our part which we may consider or plead in our Supplications, but only the secret Purpose on the part of God of what himself will doe, and is known unto us only by its Effects. (2) Persons convinced of sin, and a state of sin, may and ought to pray, that God by the Effectual Communications of his Spirit unto them would deliver them from that Condition. This is one way whereby we flee from the wrath to come. (3) The especial Object of their Supplications herein is Sovereign Grace, Goodness and Mercy, as declared in and by Jesus Christ. Such Persons cannot indeed plead any especial Promise as made unto them. But they may plead for the Grace and Mercy declared in the Promises, as indefinitely proposed unto sinners. It may be they can proceed no further in their Expectations but unto that of the Prophet; who knoweth if God will come and give a Blessing; Joel 2. 14. yet is this a sufficient ground and encouragement to keep them waiting at the Throne of Grace. So Paul after he had received his Vision from Heaven continued in great distress of mind praying until he received the Holy Ghost, Acts 9. 11, 17. (4) Persons under such Convictions have really sometimes the seeds of Regeneration communicated unto them, and then as they ought, so they will continue in their Supplications for the Encrease and Manifestation of it.
It is evident that by these Observations the foregoing Objection is utterly removed out of the way; and there is no disadvantage ariseth unto the Doctrine of the Free and Effectual Grace of God, by confining this Work of Sanctification and Holiness unto Believers only. None are sanctified, none are made Holy but those who truely and savingly Believe in God through Jesus Christ; which I shall now further confirm.
Sect. 5(1) Without Faith it is impossible to please God, Heb. 11. 6. The Faith discoursed of by the Apostle is that whereby the Fathers received the Promises, walked with God and obtained the Inheritance, the Faith of Abraham; that is true saying justifying Faith. This Faith constitutes all them in whom it is true Believers, and without it it is impossible to please God. Now Holiness wherever it is pleaseth God, and therefore without Faith it is impossible we should have any interest in it. This is the Will of God even our Sanctification, 1 Thess. 4. 3. and walking therein we please God, v. 7. All that pleaseth God in us, is our Holiness, or some part of it, and it principally consists in an Opposition unto all that displeaseth him. That which he commands pleaseth him, and that which he forbids displeaseth him; and our Holiness consists in a Complyance with the one, and an Opposition unto the other. Wherefore that any others but Believers should have any thing which really belongs unto this Holiness, the Apostle declares it to be impossible. Some would except against this sense of the words from the ensuing Reason which the Apostle gives of his Assertion which contains the nature of the Faith intended. For he that cometh unto God must believe that he is, and that he is a Rewarder of them that diligently seek him. For this is that, they say, which the Light of Nature directs unto, and therefore there is no other Faith necessarily required that a man may please God but only that which is included in the right use and exercise of Natural Reason. But this Exception will no way evade the Force of this Testimony. For the Apostle discourseth concerning such a Coming unto God, and such a Belief in him, as is guided, directed and ingenerated in us, by the Promises which it rests upon and is resolved into. Now these Promises all and every one of them, include Jesus Christ with a respect unto him and his Grace. And therefore the Faith intended is that which is in God through Christ as revealed and exhibited in the Promises, and this Coming unto God is a Fruit and Effect thereof.
(2) Our Lord Jesus Christ affirms that men are sanctified by the Faith that is in him, Acts 26. 18. That they may receive Forgiveness of sins and an Inheritance among them that are sanctified by the Faith that is in me. If there were any other way or means whereby men might be sanctified or made Holy, he would not have confined it unto the Faith that is in him. At least there is no other way to attain that Holiness which may bring them unto the Heavenly Inheritance, or make them meet for it, Col. 1. 11. which alone we enquire after. And indeed there can be no greater Contempt cast on the Lord Jesus and on the Duty of Believing in him, whereunto he makes this one of his principal Motives, than to Imagine that without Faith in him any one can be made Holy.
(3.) Faith is the Instrumental Cause of our Sanctification, so that where it is not, no Holiness can be wrought in us. God purifyeth our hearts by Faith, Acts 15. 9. and not otherwise. And where the Heart is not purifyed there is no Holiness. All the Dutyes in the world will not denominate him Holy whose Heart is not purified; nor will any such Dutyes be holy themselves seeing unto the unclean all things are unclean. All the Obedience that is accepted with God is the Obedience of Faith, Rom. 1. 7. thence it springs and therewith is it animated. So is it expressed, 1 Pet. 1. 21, 22. You who by Christ do believe in God, and have purifyed your Souls in obeying the Truth through the Spirit. It is from Faith in God through Jesus Christ, acting it self in Obedience unto the Gospel, that we purifie or cleanse our Souls which is our Sanctification. See Col. 2. 12, 13, 14. Chap. 3. 7, 8, 9, 10, 11.
(4) All Grace is Originally entrusted in and with Jesus Christ. The Image of God being lost in Adam, whatever was prepared or is used for the Renovation of it in our Natures and Persons, wherein Gospel Holiness doth consist, was to be treasured up in him as the second Adam, by whom many are to be made alive, who dyed in the first. It pleased the Father that in him all Fulness should dwell, as the Fullness of the Godhead in and for his own Divine Personal Subsistence, so the Fulness of all Grace for Supplyes unto us; that of his Fulness we might receive Grace for Grace. He is made the Head unto the whole New Creation, not only of Power and Rule but of Life and Influence. God hath given him for a Covenant to the People, and communicates nothing that belongs properly to the Covenant of Grace, as our Sanctification and Holiness doe, unto any but in and through him. And we receive nothing by him but by vertue of Relation unto him, or especial Interest in him, or union with him. Where there is an especial Communication, there must be an especial Relation whereon it doth depend, and whence it doth proceed. As the Relation of the Members unto the Head is the Cause and Means why Vital spirits are thence derived unto them. We must be in Christ as the Branch is in the Vine or we can derive nothing from him. Joh. 15. 4. As the branch cannot bear fruit of it self except it abide in the Vine, no more can ye except ye abide in me. Whatever any way belongeth unto Holiness is our Fruit, and nothing else is Fruit but what belongeth thereunto. Now this our Saviour affirms that we can bring forth nothing of, unless we are in him, and do abide in him. Now our being in Christ and abiding in him is by Faith; without which we can derive nothing from him, and consequently never be partakers of Holiness in the least Degree. But these things must be afterwards spoken unto more at large. It is therefore undenyably evident that Believers only are sanctified and Holy, all others are unclean, nor is any thing they doe Holy, or so esteemed of God.
Sect. 6 And the due Consideration hereof discovers many pernitious mistakes that are about this matter, both Notional and Practical. For (1) There are some who would carry Holiness beyond the Bounds of an especial Relation unto Christ; or would carry that Relation beyond the only Bond of it, which is Faith. For they would have it to be no more than Moral Honesty or Vertue, and so cannot with any Modesty deny it unto those Heathens who endeavoured after them according to the Light of Nature. And what need then is there of Jesus Christ? I can and doe commend Morall Vertues and Honesty as much as any man ought to doe, and am sure enough there is no Grace where they are not; yet to make any thing to be our Holiness that is not derived from Jesus Christ, I know not what I do more abhorre. An Imagination hereof dethrones Christ from his Glory, and overthrowes the whole Gospel. But we have a sort of men who plead that Heathens may be eternally saved, so large and indulgent is their Charity, and in the mean time endeavour by all means possible to destroy temporally at least all those Christians who stoop not to a complyance with all their Imaginations. (2) Others there are who proceed much further and yet do but deceive themselves in the Issue. Notions they have of good and evil by the Light of Nature. As they come with men into the world, and grow up with them as they come to the Exercise of their Reason, so they are not stifled without offering violence to the Principles of Nature by the power of sin; as it comes to pass in many, Ephes. 4. 19. 1 Tim. 4. 2. Rom. 1. 31. Chap. 2. 14, 15. These Notions therefore are in many improved in Process of time by Convictions from the Law; and great Effects are produced hereby. For where the Soul is once effectually convinced of Sin Righteousness and Judgement, it cannot but endeavour after a Deliverance from the one, and an Attainment of the other; that so it may be well with it at the Last Day. And here lye the Springs or Foundations of all the Morall Differences that we see amongst Mankind. Some give themselves up unto all Abominations, Lasciviousness, Uncleanness, Drunkenness, Frauds, Oppressions, Blasphemies, Persecutions, as having no bounds fixed unto their Lusts, but what are given them by their own Impotency, or dread of Humane Laws. Others endeavour to be Sober, Temperate, Just, Honest, and Upright in their dealings, with a sedulous performance of Religious Dutyes. This difference ariseth from the different Power and Efficacy of Legal Convictions upon the Minds of men. And these Convictions are in many variously improved according to the Light they receive in the Means of Knowledge which they do enjoy, or the Errors and Superstitions which they are misguided unto. For on this latter account do they grow up in some, into Penances, Vowes, uncommanded Abstinencyes, and various Self-macerations; with other painfull and costly Dutyes. Where the Light they receive is in the generall according unto Truth, there it will engage men into Reformation of Life, a Multiplication of Dutyes, Abstinence from sin, Profession, Zeal, and a Cordial Engagement into one way or other in Religion. Such Persons may have good Hopes themselves that they are Holy, they may appear to the World so to be, and be accepted in the Church of God as such, and yet really be utter strangers from true Gospel Holiness. And the Reason is, because they have missed it in the Foundation; and not having in the first place obtained an Interest in Christ, have built their house on the sand, whence it will fall in the time of trouble. If it be said, that all those who come up unto the Dutyes mentioned are to be esteemed Believers, if therewith they make Profession of the true Faith of the Gospel, I willingly grant it. But if it be said, that necessarily they are so indeed, and in the sight of God, and therefore are also sanctified and Holy, I must say the contrary is expresly denyed in the Gospel, and especial Instances given thereof.
Wherefore let them wisely consider these things who have any Conviction of the Necessity of Holiness. It may be they have done much in the pursuit of it, and have laboured in the Dutyes that materially belong unto it. Many things they have done, and many things forborn, upon the Account of it; and still continue so to doe. It may be they think that for all the World they would not be found among the number of unholy persons at the Last Day. This may be the Condition of some, perhaps of many, who are but yet young, and but newly engaged into these wayes upon their Convictions. It may be so with them who for many dayes and years have been so following after a Righteousness in a way of Duty. But yet they meet with these two evils in their wayes. (1) That Dutyes of Obedience seldom or never prove more easie, familiar or pleasant unto them, than they did at first, but rather are more grievous and burdensome every day. (2) That they never come up unto a satisfaction in what they doe, but still find that there is somewhat wanting. These make all they do burdensome and unpleasant unto them, which at length will betray them into Backsliding and Apostasie. But yet there is somewhat worse behind; All they have done, or are ever able to doe on the bottom upon which they stand, will come to no Account, but perish with them at the great Day. Would we prevent all these fatal evils, would we engage in a reall, thriving, everlasting Holiness, let our first business be to secure a Relation unto Jesus Christ, without which nothing of it will ever be attained.
To close this discourse, I shall only from it obviate a putid Calumny cast by the Papists, Quakers and others of the same Confederacy against the Grace of God, upon the Doctrine of the free Justification of a sinner, through the Imputation of the Righteousness of Christ. For with a shameless Impudence they clamour on all by whom it is asserted, as those who maintain Salvation to be attained through a meer External Imputation of Righteousness, whilest those so saved are unclean and unholy, as the Quaker, or negligent of the Dutyes of Righteousness and Obedience, as the Papists and others slanderously report. For the frontless impudence of this Calumny is sufficiently evident from hence, that as we assert Sanctification and Holiness to be peculiar only unto Believing justified Persons, that is that Faith and Holiness are inseparable habitually or actually or in both regards; so in like manner that all such Persons are infallibly sanctified and made Holy.
Sect. 7 All Believers and only Believers being sanctified and made Holy, What it is that is sanctified in them, or what is the proper Seat and Subject of this Work, is in the next place to be declared. For it is not a meer External Denomination as things were called Holy under the Old Testament, nor any transient Act, nor any series or Course of Actions that we plead about; but that which hath, as a reall Being and Existence, so a constant abiding or Residence in us. Hence he that is Holy is alwayes so, whether he be in the Actual Exercise of the Dutyes of Holiness or no; though an Omission of any of them in their proper season is contrary unto and an impeachment of Holiness, as to its Degrees. Now this subject of Sanctification is the Entire Nature or whole Person of a Believer. It is not any one Faculty of the Soul or Affection of the Mind, or Part of the Body that is sanctified, but the whole Soul and Body, or the entire Nature of every Believing Person. And hereby is the Work of Sanctification really distinguished from any other meer common Work which may represent it, or pretend unto it. For all such Works are partiall; either they are in the Mind only by Light and Notions of Truth, or on the Affections only in Zeal and Devotion, or on the Mind and Conscience in the Convictions of Sin and Duty, but further they proceed not. But true Holiness consists in the Renovation of our whole Persons, which must be demonstrated.
(1) That our entire Nature was Originally created in the Image of God I have proved before, and it is by all acknowledged. Our whole Souls, in the Rectitude of all their Faculties and Powers in order unto the Life of God and his Enjoyment, did bear this Image. Nor was it confined unto the Soul only. The Body also, not as to its shape figure or natural use, but as an Essential part of our Natures, was interested in the Image of God by a Participation of Original Righteousness. Hence the whole Person was a meet Principle for the Communication of this Image of God unto others, by the means of Natural Propagation, which is an act of the entire Person. For a Person created and abiding in the Image of God, begetting another in his own Image and Likeness, had by vertue of the Covenant of Creation begotten him in the Image of God also; that is, had communicated unto him a Nature upright and pure.
(2) By the Entrance of sin this Image of God, so far as it was our Righteousness and Holiness before him, was utterly defaced and Lost. This also I have sufficiently evidenced before. It did not depart from any one Power, Part, or Faculty of our Souls, but from our whole Nature. Accordingly the Scripture describes (1) the Depravation of our Natures distinctly in all the Powers of it. In particular the Corruption that ensued on our Minds, Wills and Affections upon the loss of the Image of God, I have before declared and vindicated. And (2) in reference unto the first Actings of all these Faculties in things Moral and Spiritual, the Scripture addes that all the Thoughts and Imaginations of our Hearts are evil and that continually, Gen. 6. 5. All the Original first Actings of the Powers of our Souls in or about things Rational and Morall are alwayes evil. For an evil tree cannot bring forth good fruit. That which is lame and distorted, can act nothing that is straight and regular. Hence (3) All the Outward Actions of Persons in this State and Condition are evil, unfruitfull works of Darkness. And not only so but the Scripture (4) in the Description of the Effects of this Depravation of our Nature, calls in the Body and the members of it unto a partnership in all this Obliquity and Sin. The members of the Body are Servants unto Vncleanness and Iniquity, Rom. 6. 19. And the engagement of them in all the Course and Actings of Depraved Nature is particularly declared by our Apostle out of the Psalmist, Rom. 3. 12, 13, 14, 15. They are all gone out of the way, they are together become unprofitable, there is none that doth good no not one. Their throat is an open sepulchre, with their tongues they have used deceit, the poyson of Asps is under their lips, whose mouth is full of cursing and bitterness, their feet are swift to shed blood, in all wayes of evil.
This being the State of our whole Nature in its Depravation, our Sanctification, wherein alone its Reparation in this Life doth consist, must equally respect the whole. Some suppose that it is our Affections only in their Deliverance from corrupt Lusts and Prejudices, with their direction unto Heavenly Objects, that are the Subject of this Work. For the Mind or rational Intellectual Power of the Soul, is in its self they say pure, noble, untainted, and needs no other Ayd but to be delivered from the Prejudices and Obstructions of its Operations, which are cast upon it by the Engagements and Inclinations of corrupt Affections, and a vitious course of Conversation in the World, received by uninterrupted Traditions from our Fathers; from whence it is not able to extricate or deliver it self, without the Aid of Grace. But they have placed their Instance very unhappily. For among all things that belong unto our Nature, there is not any one which the Scripture so chargeth this Depravation of it upon, as the Mind. This in particular is said to be fleshly, to be Enmity against God, to be filled with Vanity, Folly and Blindness, as we have at large before evinced. Nor is there any thing concerning which the Work of Sanctification and Renovation is so expressly affirmed as it is concerning the Mind. It is declared by the Renovation of our Minds, Rom. 12. 2. or being Renewed in the spirit of our Minds, Ephes. 4. 23. that we put on the New man that is renewed in knowledge, Col. 3. 10. with other Expressions of the like nature. It is therefore our Entire Nature that is the Subject of Evangelical Holiness; For to manifest in particulars.
(1) Hence it is called the New Man, Ephes. 4. 24. Put on the New Man, which after God is created in Righteousness and Holiness. As the Principle of Sin and corrupted Nature in us is called the Old Man for no other Reason but that it possesseth all the Active Powers of the whole Man, so that he neither doth nor can do any thing but what is influenced thereby; so this Principle of Holiness in us, the Renovation of our Natures is called the New Man, because it possesseth the whole Person with respect unto its proper Operations and Ends. And it extends it self as large as the Old Man or the Depravation of our Natures, which takes in the whole Person Soul and Body with all their Faculties and Powers.
(2) The Heart in the Scripture is taken for the whole Soul and all the Faculties of it, as they are one Common Principle of all Morall Operations; as I have proved before: Whatever therefore is wrought in and upon the Heart under this Consideration, is wrought upon the whole Soul. Now this is not only said to be affected with this Work of Sanctification, or to have Holiness wrought in it, but the principal Description that is given us of this Work, consists in this, that therein and thereby a New Heart is given unto us or created in us, as it is expressed in the Promise of the Covenant. This therefore can be nothing but the possessing of all the Powers and Faculties of our Souls with a New Principle of Holiness and Obedience unto God.
(3) There is especial mention made of the effecting of this Work on our Souls and Bodies with their Powers and Faculties distinctly. This I have already proved in the Declaration of the Work of our Regeneration or Conversion to God, which is only preserved, cherished, improved, and carryed on to its proper End in our Sanctification. The Nature also of that spiritual Light which is communicated unto our Minds, of Life unto our Wills, of Love unto our Affections, hath been declared. Therefore doth it follow thence unavoidably that the whole Person is the Subject of this Work, and that Holiness hath its residence in the whole Soul entirely.
(4) We need goe no further for the proof hereof than unto that Prayer of the Apostle for the Thessalonians which we insisted on at the beginning of this Discourse, 1 Thess. 5. 23. The God of Peace himself sanctifie you foreign, throughout; that is, in your whole Natures or Persons, in all that you are and doe, that you may not in this or that part but be every whit clean and Holy throughout. And to make this the more evident that we may know what it is which he prayes may be sanctified, and thereby preserved blameless to the coming of Christ, he distributes our whole Natures into the two Essential parts of Soul and Body. And in the former he considereth two things, (1) the Spirit, (2) the Soul peculiarly so called. And this distinction frequently occurrs in the Scripture, wherein that by the Spirit the Mind or Intellectual Faculty is understood, and by the Soul the Affections, is generally acknowledged, and may evidently be proved. These therefore the Apostle prayes may be sanctified and preserved Holy throughout and entirely,Fieri non potest ut sanctificato Spiritu non sit sanctum etiam Corpus, quo sanctificatus utitur Spiritus. August. lib. de Bono Viduitat. and that by the Infusion of an Habit of Holiness into them, with its Preservation and Improvement, whereof more afterwards. But this is not all. Our Bodyes are an Essential part of our Natures, and by their union with our Souls are we constituted individual Persons. Now we are the Principles of all our Operations, as we are Persons; Every Moral Act we do, is the Act of the whole Person. The Body therefore is concerned in the Good and Evil of it. It became a subject of the Depravation of our Nature by Concomitancy and Participation; and is considered as one entire Principle with the Soul of communicating Original Defilement from Parents unto Children. Besides it is now subject in that Corruption of its Constitution which it is fallen under as a punishment of sin, unto many disorderly Motions that are Incentives and Provocations unto sin. Hence sin is said to reign in our mortal Bodyes, and our Members to be servants unto unrighteousness, Rom. 6. 12. 19. Moreover by its Participation in the Defilement and Punishment of sin, the Body is disposed and made obnoxious unto Corruption and Destruction. For Death entred by Sin and no otherwise. On all these Accounts therefore it is necessary on the other hand, that the Body should be interested in this Work and Priviledge of Sanctification and Holiness. And so it is (1) By Participation. For it is our Persons that are sanctified and made Holy, (sanctifie them throughout); and although our Souls are the first proper Subject of the infused Habit or Principle of Holiness, yet our Bodyes as essential parts of our Natures are Partakers thereof. (2) By a peculiar Influence of the Grace of God upon them also, as far as they have any influence into Moral Operations. For the Apostle tells us, that our Bodyes are Members of Christ, 1 Cor. 3. 15. and so consequently have influences of Grace from him as our Head. (3) In the Work of Sanctification the Holy Ghost comes and dwells in us. And hereon our Bodyes are the Temple of the Holy Ghost which is in us, 1 Cor. 3. 19. And the Temple of God is Holy; although I confess this rather belongs unto the Holiness of peculiar Dedication unto God, whereof we shall treat afterwards. And hereby (1) are the Parts and Members of the Body made Instruments and Servants of Righteousness unto Holiness, Rom. 6. 19. do become meet and fit for to be used in the Acts and Dutyes of Holiness, as being made clean and sanctified unto God. (2) Hereby are they disposed and prepared unto a blessed Resurrection at the Last Day, which shall be wrought by the Spirit of Christ which dwelt in them and sanctified them in this Life, Rom. 8. 10, 11. Phil. 3. 20, 21. 2 Cor. 4. 14, 16, 17.
Our whole Persons therefore and in them our whole Natures are the Subject of this Work, and true Holiness invests the whole of it. Now whether this universal Investiture of our Nature in all the Faculties and Powers of it, by a new Principle of Holiness and Obedience unto God, whereby it is renewed unto his Image, do belong unto that Morall Vertue which some so plead for as to substitute it in the Room of Gospel-Holiness, they may do well to consider who are the Patrons of that Cause. For if it doth not, then doth not it self belong unto that Holiness which the Gospel teacheth, requireth, promiseth and communicates, whatever else it be. And moreover, it is practically worthy consideration that men deceive not themselves with a partial work in Conviction only, or Change of the Affections also, in stead of this Evangelical Sanctification. It is often and truely spoken unto, how men may have their Minds enlightened, their Affections wrought upon, and their Lives much changed, and yet come short of reall Holiness. The best tryal of this Work is by its Vniversality with respect unto its Subject. If any thing remain unsanctified in us sin may there set up its Throne and maintain its Sovereignty. But where this Work is true and reall however weak and imperfect it may be as unto its Degrees, yet it possesseth the whole Person, and leaveth not the least hold unto sin, wherein it doth not continually combat and conflict with it. There is saving Light in the Mind, and Life in the Will, and Love in the Affections, and Grace in the Conscience suited to its Nature; there is nothing in us whereunto the Power of Holiness doth not reach according to its measure. Men may therefore if they please deceive themselves by taking up with some Notions in their Minds, some Devotions in their Affections, or some good and vertuous Deeds in their Conversations, but Holiness doth not consist therein.
And Lastly, men may hence see how vainly they excuse themselves in their Sins, their Passions, Intemperances and the like disorders of Mind, from their Constitutions and Inclinations; for true Sanctification reacheth unto the Body also. It is true, Grace doth not so change the natural Constitution as to make him that was sickly, healthy and strong; nor so as to make him who was Melancholy, to be Sanguine or the like; it altereth not the course of the Blood, the animal spirits, with the Impressions they make on our Minds. But consider these things Morally, and as the whole Person is a Principle of Spiritual and Moral Operations, and so it doth work that Change and Alteration on the whole Person, as to cure Morally sinfull distempers, as of Passion, Elation of Mind, and Intemperancies, which men were before more than ordinarily inclined unto by their Tempers and Constitutions. Yea from the Efficacy of it upon our whole Persons, in the curing of such habitual inordinate and sinfull distempers, lyes the principal discovery of its Truth and Reality. Let no men therefore pretend that Grace and Holiness do not change mens Constitutions, thereby to excuse and palliate their disorderly Passions before men, and to keep themselves from being humbled for them before God. For although it do not so naturally and physically, yet it doth so Morally, so that the Constitution it self shall be no more such a fomes and Incentive unto disorderly Passions, as it hath been. If Grace hath not cured that Passion, Pride, Causeless Anger, Inveterate Wrath, Intemperance, which mens Constitutions peculiarly incline unto, I know not for my part what it hath done, nor what a number of outward Dutyes do signifie. The Spirit and Grace of Christ causeth the Wolf to dwell with the Lamb, and the Leopard to lye down with the Kid, Isa. 11. 6. It will change the most wild and savage Natures into Meekness, Gentleness and Kindness; Examples whereof have been multiplyed in the World.