23. Chapter III.
Chapter III.
Believers are the only object of sanctification, and subject of gospel holiness.
Believers are the only subject of the work of sanctification — How men come to believe, if believers alone receive the Spirit of sanctification — The principal ends for which the Spirit is promised, with their order in their accomplishment — Rules to be observed in praying for the Spirit of God, and his operations in this — It is proved and confirmed that only believers are sanctified or made holy — Mistakes about holiness, both notional and practical, revealed — The proper subject of holiness in believers.
What we will next inquire into is this: 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 unfeignedly believe in God through Jesus Christ are sanctified, and no others. Evangelical holiness is confined to them. It is for them and them only that our Savior prays for this mercy, grace, or privilege: John 17:17, "Sanctify them by your truth." And concerning them, he affirms, "For their sakes I sanctify myself, that they also may be sanctified through the truth," verse 19. And in the foregoing verses, he directly meant his apostles and present disciples. But we may know that neither his prayer nor his grace is confined or limited to them, because he adds, "Neither do I pray for these alone," — that is, in this way and for these ends — "but also for those who will believe on me through their word," verse 20. It was therefore the prayer of our Lord Jesus Christ that all believers should be sanctified; and this was also his promise:
John 7:38-39, "’He that believes on me, as the Scripture has said, out of his belly will flow rivers of living water.’ But he spoke this of the Spirit, which those who believe on him would receive." And it is with respect principally to this work of sanctification that the Spirit is compared to flowing and living water, as declared before. Our apostle prays for believers, the "church that is in God the Father and in the Lord Jesus Christ," 1 Thessalonians 1:1 — that is, by faith — that "the God of peace would sanctify them throughout," 1 Thessalonians 5:23. But before we proceed to further confirm this assertion, an objection of some importance is to be removed out of our way. For on the supposition that the Spirit of sanctification is given only to believers, it may be asked how men come to be believers; for if we do not have the Spirit until after we believe, then faith is of ourselves. And this is what some plead for — namely, "That the gift of the Holy Ghost, for all ends and purposes for which he is promised, is consequential to faith, with the profession and obedience of it being its reward, as it were." See Crell. de Spir. Sanc., cap. 5.818 To this purpose it is pleaded that,
"The apostle Peter encourages men to faith and repentance with the promise that thereupon they would ’receive the gift of the Holy Ghost,’ Acts 2:38. The statement of our Savior in John 14:17 is the same: that ’the world,’ — that is, unbelievers — ’cannot receive the Spirit of truth:’ so that our faith and obedience are required as a necessary qualification for receiving the Holy Ghost; and if these are required absolutely, then they are worked by us, and not worked in us by the grace of God;" This is expressly Pelagianism.
Ans. I could dwell long on this inquiry concerning the special subject of the Holy Spirit, seeing that the right understanding of many passages of Scripture depends on it; but because I still have much work before me, I will reduce what I have on this to as narrow a compass as I possibly may. In answer to this objection, therefore, I say —
1. That the Holy Spirit is said to be promised and received with respect to the ends for which he is promised, and the effects which he works when he is received. For although he is but one, "the one and the self-same Spirit," and he is promised, given, and received, as we declared, yet he has many and diverse operations. And as his operations are diverse or of several sorts and kinds, so also receiving him is diverse as to its manner, and it is suited to the ends of his communications to us. Thus, in one sense the Spirit is promised to and received by believers; and in another sense he is promised and received to make men believe. In the first way, there may be some activity of faith by way of our duty; because in the latter way, we are passive, and receive him only by grace.
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; and (4.) Edification. There are, indeed, very many distinct operations and distributions of the Spirit, as I have already revealed in part, and I will go over them still further in particular instances. But they may be reduced to these general heads, or at least these will suffice to exemplify the different manner and ends of receiving 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, for the elect;
(2.) As to the work of sanctification, for the regenerate;
(3.) As to the work of consolation, for the sanctified; and, (4.) As to gifts for edification, to professors;
— all according to His sovereign will and pleasure.
(1.) He is promised to the elect, and received by them as to his work of regeneration. I proved at large before that this is wholly and entirely his work in us. The qualifications of faith and obedience are in no way required for this as previously necessary in us. In order of nature, receiving the Spirit is antecedent to the very seed and principle of faith in us, just as the cause is antecedent to the effect, seeing that it is worked in us by him alone; the promises concerning the communication of the Spirit for this end have been explained and vindicated before. Hereby the Holy Ghost prepares a habitation for himself, and makes way for all the following work which he has to do in us and towards us, to the glory of God and the perfecting of our salvation, or in making us "fit for the inheritance of the saints in light," Colossians 1:12.
(2.) He is promised to and received as a Spirit of sanctification by those who are regenerate — that is, he is promised to believers, and only to them. This will be fully confirmed immediately. And this puts at issue the principal difficulty of the foregoing objection. It is not inconsistent in any way, that faith is required prior to receiving the Spirit as a Spirit of sanctification; but this is not so, as he is the author of regeneration. The same Spirit first works faith in us, and then he preserves it once it is worked. Only, to clarify the manner of it, we may observe —
First, That sanctification may be considered in two ways:
First, As to the original and essential work of it, which consists in the preservation of the principle of spiritual life and holiness communicated to us in our regeneration.
Secondly, As to those renewed actual operations by which it is carried on, and is gradually progressive, as it has been declared.
Secondly, Faith (or believing) may also be considered in this matter in two ways:
First, 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 its seed, principle, and habit — it is worked in us, as all other grace is, in regeneration.
Secondly, As to its actings in us, or as to actual believing or the exercise of faith and its fruits, it is worked in a constant profession and holy obedience.
Sanctification in the first sense also respects faith — that is, the preservation of the seed, principle, grace, or habit of faith in us, belongs to the sanctifying work of the Holy Spirit; and so only believers are sanctified. And sanctification in the second sense also respects faith — that is, the progress of the work of sanctification in us is accompanied with the actings and exercise of faith. But in both ways, faith is a necessary qualification in those who are sanctified. Believers, therefore, are the adequate subject of the work of sanctification; and this is all that is under our consideration at present.
(3.) The Spirit is also promised as a comforter, or a Spirit of consolation. In this sense, or for this end and work, he is not promised to those who are regenerate merely as such; for many may be regenerate who are not capable of consolation, nor do they need it, such as infants, many of whom may be, and are, sanctified from the womb. Nor is the Spirit promised as a comforter to those who are believers absolutely, who have the grace or habit of faith worked in them; for many have not yet exercised or been brought into that condition in which spiritual consolations are either proper or needful for them. The Spirit is promised as a comforter to believers who are engaged in the profession of the gospel, and who meet with inward and outward conflicts on account of this. 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,819 John 16.6-7.820 This is evident both from the nature of the thing itself, and from all the promises which are given concerning him to this end and purpose. It would be wholly in vain at any time to apply spiritual consolations to any other sort of persons. All men who have any interest in Christian religion, when they fall into troubles and distresses of whatever sort, are ready to ask for the things that may relieve and refresh them. And because there are many things in the word suited to the relief and consolation of the distressed, they are apt to apply those things to themselves; and others too are ready to comply with them in the same charitable office, as they presume to do. But no true spiritual consolation was ever administered by the word to anyone except exercised believers,821 however the minds of men may for the present be relieved a little, and their affections be refreshed, by the things that are spoken to them out of the word. For the word is the instrument of the Holy Ghost, and it does not have any efficacy except as he is pleased to use it and apply it. And he uses it for this end and no other: He is promised as a Spirit of consolation only to sanctified believers. And therefore, when persons fall under spiritual convictions and trouble of mind or conscience on account of sin and guilt, it is not our first work to tender consolation to them; by doing so, many in that sinful condition are deluded. Rather, our first work is to lead them to believe that, "being justified by faith, they may have peace with God;" this is their proper relief. And in that state, God is abundantly willing for them to receive "strong consolation" — as many as "flee for refuge to the hope that is set before them." Hebrews 6:18
(4.) The Spirit of God is promised and received as to gifts for the edification of the church. This is what is intended in Acts 2.38-39.822 And we will consider his whole work in this 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 those who are sanctified.
Q1. 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 gospel worship, with a call to benefit others, 1Cor 12.7.823 And here, two rules must be observed:
[1.] That the Spirit does not carry his gifts for edification out of the pale of the church, nor outside the profession of the truth and worship of the gospel.
[2.] That the Spirit uses a sovereign and not a certain rule in this communication of these gifts, 1Cor 12.11;824 so that he is not deficient to any true professors, in proportion to their calls and opportunities.825
Q2. Because the Spirit of sanctification is promised only to those who are regenerate and believe, in our prayers and supplications for him, may we plead these qualifications as arguments and motives for further communications of the Spirit to us?
Ans. 1. We cannot properly plead any qualification in ourselves, as though God were obliged to respect them, to give a man an increase of grace ex congruo, much less ex condigno.826 When we have done all, we are unprofitable servants.Luke 17:10 As we begin, so we must proceed with God, merely on account of sovereign grace.
Ans. 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;" Psalms 138:8 that "he who has begun the good work in us would perfect it until the day of Jesus Christ;" Php 1:6 that with respect to his covenant and promises, he would preserve that new creature, that divine nature, which he has formed and implanted in us.
Ans. 3. Upon sensing the weakness of any grace, we may humbly profess our sincerity in this, and pray for its increase. So cried the poor man with tears, "Lord, I believe; help my unbelief," Mark 9:24. And the apostles in their prayer, "Lord, increase our faith," Luke 17:5, admitted the faith that they had, and they prayed for its increase by fresh supplies of the Holy Spirit.
Q3. May believers in trouble pray for the Spirit of consolation with respect to their troubles, if it is for those ends that he is promised?
Ans. 1. They may do so directly, and ought to do so; indeed, when they do not, it is a sign they have turned aside to broken cisterns that will yield them no relief.Jeremiah 2:13 Ans. 2. Troubles are of two sorts — spiritual and temporal. Spiritual troubles are either, (1.) Subjective, as are all inward darknesses, and distresses on account of sin; or,
(2.) Objective, as are all persecutions for the name of Christ and the gospel. And it is principally with respect to these that the Spirit is promised as a comforter; and it is with regard to them that we are principally to pray for him as promised.
Ans. 3. In those outward troubles which are common to believers and other men, such as the death of relations, the loss of estate or liberty, they may and ought to pray for the Spirit as a comforter, so that the consolations of God, administered by Him, may outbalance their outward troubles, and sustain their hearts for other duties.
Q4. May all sincere professors of the gospel pray for the Spirit with respect to his gifts for the edification of others, seeing that he is promised to them 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 "distributes to every man as he will." 1 Corinthians 12:11
(2.) With respect to that station and condition in which they are placed in the church by the providence and call of God. Private persons827 have no warrant to pray for ministerial gifts that would carry them outside of their stations, without a divine direction going before them.
(3.) That their end is good and right: to use these gifts in their respective places for the edification of others. So parents and masters of families, and all members of churches, ought to pray for those gifts of the Spirit by which they may fulfill the duties of their positions and relationships. 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 do, Luke 11.13.828 For we are to pray for him with respect to those ends and effects for which he is promised; and these are the ones described before, along with all those particular instances which may be reduced to them. From this we might, therefore, give direction in some inquiries, which indeed deserve a larger discussion if our present design would allow for it. I will only instance one:
Q1. May a person who is still unregenerate pray for the Spirit of regeneration to effect that work in him? Being unregenerate and not knowing his election, and the Spirit being promised only to the elect, such a person seems to have no foundation to make such a request upon.
Ans. 1. Election is not a qualification on our part, which we may consider or plead in our supplications — rather, it is only the secret purpose on God’s part as to what he himself will do; thus it is known to us only by its effects.
Ans. 2. Persons convinced of sin and of a state of sin may and ought to pray that God would deliver them from that condition by the effectual communication of his Spirit to them. This is one way by which we "flee from the wrath to come." Matthew 3:7
Ans. 3. The special object of their supplications in this is sovereign grace, goodness, and mercy, as declared in and by Jesus Christ. Such persons cannot plead any special promise as being made to them directly; but they may indeed plead for the grace and mercy declared in those promises, as indirectly proposed to sinners. It may be that they can proceed no further in their expectations than the prophet: "Who knows if God will come and give a blessing?" Joel 2:14. Yet this is a sufficient ground and encouragement to keep them waiting at the "throne of grace."829 So it was with Paul after he received his vision from heaven: he continued in great distress of mind, praying until he received the Holy Ghost, Acts 9.11, 17.830
Ans. 4. Persons under such convictions sometimes have the seeds of regeneration communicated to them really; and then, just as they should, they will continue in their supplications for the increase and manifestation of it.
It is evident by these observations that the foregoing objection is utterly removed out of the way. No disadvantage to the doctrine of the free and effectual grace of God arises by confining this work of sanctification and holiness to believers only. None are sanctified, none are made holy, but those who truly and savingly believe in God through Jesus Christ. I will now further confirm this:
1. "Without faith it is impossible to please God," Hebrews 11:6. The faith described by the apostle is that faith by which the fathers "received the promises, walked with God, and obtained the inheritance." It is the faith of Abraham — that is, true, saving, justifying faith. This faith is what makes all those who have it, true believers; and without it, it is impossible to please God. Now, holiness, wherever it is present, pleases God; and therefore, without faith it is impossible for us to have any interest in holiness. "This is the will of God, even our sanctification," 1 Thessalonians 4:3; and by walking in this holiness, we please God, verse 7.831 All that pleases God in us, is our holiness, or some part of it; and it principally consists in our opposition to all that displeases him. What he commands, pleases him; and what he forbids, displeases him; and our holiness consists in complying with the one, and opposing the other. This is why the apostle declares that it is impossible for anyone but believers to have anything which really belongs to this holiness.
Some take exception to this sense of the words, from the ensuing reason which the apostle gives for his assertion. It contains the nature of the faith intended: "For he that comes to God must believe that he exists, and that he is a rewarder of those who diligently seek him." Thus they say,
"This is what the light of nature directs us to; and therefore no other faith is necessarily required for a man to please God, except that faith which is included in the right use and exercise of natural reason." But this exception will in no way evade the force of this testimony; for the apostle talks about such a coming to God, and such a belief in him, that it 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 respect to 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 so, coming to God is a fruit and effect of this, and not the "exercise of natural reason."
2. Our Lord Jesus Christ affirms that men are sanctified by the faith832 that is in him. Acts 26:18, "That they may receive forgiveness of sins, and an inheritance among those who are sanctified by faith that is in me." If there were any other way or means by which men might be sanctified or made holy, he would not have confined it to the "faith that is in him;" at least, there is no other way to attain that holiness which may bring them to the heavenly inheritance, or make them fit for it, Colossians 1:12. And that alone is what we inquire about. Indeed, no greater contempt can be cast on the Lord Jesus, and on our duty to believe in him (which he makes one of his principal motives), than to imagine that anyone can be made holy without faith in him.
3. Faith is the instrumental cause of our sanctification; so that where there is no faith, no holiness can be worked in us. "God purifies our hearts by faith," Acts 15:9, and not otherwise — and where the heart is not purified, there is no holiness. All the duties in the world will not define someone as holy, whose heart is not purified; nor will any such duties be holy themselves, seeing that "to the unclean all things are unclean." 833 All the obedience that is accepted by God, is the "obedience of faith," Romans 1:5; it springs from faith, and it is animated by faith. So it is expressed in 1 Peter 1:20-22, "You who by Christ believe in God, and have purified your souls in obeying the truth through the Spirit." It is from faith in God through Jesus Christ, acting in obedience to the gospel, that we purify or cleanse our souls; this is our sanctification. See Col 2.12-14, 3.7-11.834
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 that image in our natures and persons, in which gospel holiness consists, was to be treasured up in him as the second Adam; by him many are to be made alive who died at the first. It pleased the Father that "in him all fullness should dwell." Colossians 1:19 As he is the fullness of the Godhead, in and for his own divine personal subsistence, so he is the fullness of all grace for our supplies, so that "of his fullness we might receive grace for grace." John 1:16 He is made the head for the whole new creation, not only of power and rule, but of life and influence. God has given him as a "covenant to the people," and God communicates nothing to anyone, which belongs properly to the covenant of grace — as our sanctification and holiness do — except in and through Christ. And we receive nothing by Christ except by virtue of our relation to him, or special interest in him, or union with him. Where there is a special communication, there must be a special relation on which it depends, and from which it proceeds; just as the relation of the members to the head is the cause and the means why vital spirits flow to them from the head. We must be in Christ as the branch is in the vine, or we can derive nothing from him: John 15:4, "As the branch cannot bear fruit of itself, unless it abides in the vine; no more can you, unless you abide in me." Whatever in any way belongs to holiness, is our fruit; and nothing else is fruit, except what belongs to holiness. Now our Savior affirms this, that we can bring forth nothing unless we are in him and abide in him. Now, our being in Christ and abiding in him is by faith; without faith, we can derive nothing from him, and consequently we can never be partakers of holiness in the least degree. But these things must be spoken to more at large afterward. It is therefore undeniably evident that only believers are sanctified and holy. All others are unclean; nor is anything they do holy, or esteemed holy by God. The due consideration of this reveals many pernicious mistakes that exist about this matter, both notional and practical; for —
1. There are some who would carry holiness beyond the bounds of a special relation to Christ, or would carry that relation beyond its only bond, which is faith. For they would have it be no more than moral honesty or virtue; and so they cannot with any modesty deny it to those heathens who endeavored after these virtues according to the light of nature. And what need, then, is there of Jesus Christ? I can and do commend moral virtues and honesty as much as any man ought to do, and I am sure enough that there is no grace where they are not found. I do not know what I abhor more, than making anything out to be our holiness, which is not derived from Jesus Christ. An imagination of this sort dethrones Christ from his glory, and it overthrows the whole gospel. But we have the sort of men who plead that heathens may be eternally saved, so large and indulgent is their charity. And in the meantime they endeavor by all possible means to destroy, temporally at least, all those Christians who will not stoop to comply with all their imaginations.835
2. There are others who proceed much further, and yet they only deceive themselves in the issue. They have notions of good and evil given by the light of nature, Rom 2.14-15.836 As these notions come with men into the world, and grow up with them as they come to exercise their reason, so they are not stifled without offering violence to the principles of nature by the power of sin.837 This is how it comes to pass in many, Ephesians 4:19; 1 Timothy 4:2; Rom 1.31.838 Over time, these notions are therefore improved in many by convictions from the law; and great effects are produced by it. For once the soul is effectively convinced of sin, righteousness, and judgment, it cannot help but endeavor for deliverance from the one, and to attain the other, so that it may be well with the soul at the last day. And here lie the springs or foundations of all the moral differences that we see among mankind. Some give themselves up to all abominations, lasciviousness, uncleanness, drunkenness, frauds, oppressions, blasphemies, persecutions, with no bounds fixed on their lusts except what are given them by their own impotency or dread of human laws. Others endeavor to be sober, temperate, just, honest and upright in their dealings, with a sedulous839 performance of their religious duties. This difference arises from the differing power and efficacy of legal convictions on the minds of men. And these convictions are variously improved in many according to the light they receive in the means of knowledge they enjoy, or in the errors and superstitions which they are misguided to. On this latter account, these errors and superstitions grow in some into penances, vows, uncommanded abstinences, and various self-macerations, with other painful and costly duties. And where the light they receive is generally according to truth, it will engage men in a reformation of life, a multiplication of duties, abstinence from sin, a profession of Christ, zeal, and a cordial engagement into one way or another in religion. Such persons may have good hopes themselves that they are holy; they may appear to the world to be holy, and be accepted in the church of God as such; yet really they are utter strangers to true gospel holiness. And the reason is because they have missed it in its foundation — not having first obtained an interest in Christ, they have built their house on sand; this is why it will fall in time of trouble.Matthew 7:26-27 If it is said that all those who perform the duties mentioned are to be esteemed believers, I would willingly grant it if, with that, they profess the true faith of the gospel. But if it is said that they are necessarily believers, and are believers in the sight of God, and therefore they are also sanctified and holy, then I must say the contrary. It is expressly denied in the gospel, and special instances are given of this.
Therefore let those who have any conviction of the necessity of holiness wisely consider these things. It may be that they have done much in pursuit of it, and have labored in the duties that materially belong to it. They have done many things and forborne many things on account of it, and continue to do so. It may be that 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 still young in the faith; and upon their convictions, they are but newly engaged in these ways. It may be so with those who have been following after righteousness as a duty for many days and years. Yet both meet with these two evils in their path:
1. Duties of obedience seldom or never prove easier, more familiar, or pleasanter to them than they did at first; rather, they are more grievous and burdensome every day.
2. They never attain satisfaction in what they do, but still find that there is something lacking. This makes all they do, burdensome and unpleasant to them; at length this will betray them into backsliding and apostasy. Yet there is something worse behind it: all they have done, or are ever able to do, built on the foundation upon which they stand, will come to no account, but will perish with them at the great day. Would we prevent all these fatal evils? Would we engage in a real, thriving, everlasting holiness? — then let our first business be to secure a relation to Jesus Christ, without which none of this will ever be attained. To close this discourse, I will only eliminate from it a putrid calumny840 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. With shameless impudence they accuse all who assert this doctrine, as those who maintain salvation is attainable through a mere external imputation of righteousness; and those who are saved in this way are "unclean and unholy," as the Quakers put it; or "negligent of the duties of righteousness and obedience," as the Papists and others slanderously report. The obvious impudence of this calumny is sufficiently evident from this: we assert that sanctification and holiness are particular only to believing, justified persons. That is, faith and holiness are inseparable, whether habitually or actually, or in both regards. Thus, all saved persons are infallibly sanctified and made holy.841
Because all believers, and only believers, are sanctified and made holy, what is it that is sanctified in them, or what is the proper seat and subject of this work? That will be declared next; for it is not a mere external designation, as things were called "holy" under the Old Testament, nor is it any transient act, or any series or course of actions, that we plead about. But it is that which has a real being and existence; and so it has a constant abiding or residence in us. Hence, someone who is holy is always holy, whether he is in the actual exercise of the duties of holiness or not; though an omission of any of these duties in its proper season is contrary to and an impeachment of holiness, as to its degrees.842 Now, the subject of this 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 the work of sanctification is really distinguished by this from any other mere common work which may represent or pretend to it; for all such works are partial. They are in the mind only, by light and notions of truth; or they are in the affections only, in zeal and devotion; or they are in the mind and conscience, in the convictions of sin and duty; but they do not proceed any further. True holiness, however, consists in the renovation of our whole persons; which must be demonstrated.
1. I proved before that our entire nature was originally created in the image of God, and this is acknowledged by all. Our whole soul bore his image in the rectitude of all its faculties and powers, in order for the life of God and his enjoyment,. Nor was it confined to the soul only. The body — not as to its shape, figure, or natural use, but as an essential part of our nature — was also interested in the image of God by its participation in original righteousness. Hence the whole person was a fit principle for communicating this image of God to others by natural propagation, which is an act of the entire person. For a person created and abiding in the image of God, generating another in his own image and likeness by virtue of the covenant of creation, generated him in the image of God also — that is, he communicated to him a nature that was 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. I also sufficiently evidenced this before. His image 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 nature distinctly, in all its powers. In particular, I previously declared and vindicated the corruption that ensued on our minds, wills, and affections upon the loss of the image of God. And —
(2.) In reference to the first actings of all these faculties in moral and spiritual things, the Scripture adds that "all the thoughts and imaginations of our hearts are evil, and that continually," Genesis 6:5. All the original first actings of the powers of our souls, in or about rational and moral things, are always evil; for "an evil tree cannot bring forth good fruit." That which is lame and distorted can do nothing that is straight and regular. Hence —
(3.) All the outward actions of persons in this state and condition are evil; they are the unfruitful works of darkness. And not only so, but,
(4.) The Scripture, in its description of the effects of this depravation of our nature, says the body and its members are in a partnership in all this obliquity843 and sin: the "members" of the body are "servants of uncleanness and iniquity," Romans 6:19. And the engagement of them all in the course and actings of our depraved nature, is particularly declared by our apostle out of the psalmist, Romans 3:12-15, "They have all gone out of the way; they have together become unprofitable; there is none who does good, no, not one. Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood," in all the ways of evil. This being the state of our whole nature in its depravation, our sanctification — in which alone its reparation in this life consists — must equally respect the whole. Some suppose that it is only our affections that are the subject of this work, in their deliverance from corrupt lusts and prejudices, and in their direction toward heavenly objects. For they say,
"The mind, or rational, intellectual power of the soul, in itself, is pure, noble, and untainted. It needs no other aid than 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 vicious course of life in the world, received by uninterrupted tradition from our fathers. The mind is not able to extricate or deliver itself from this without the aid of grace." But they have chosen their instance very unhappily. For, among all the things that belong to our nature, there is not one which the Scripture so charges with this depravation, as it does the mind. This depravation in particular is said to be "fleshly," to be "enmity against God," to be filled with "vanity, folly, and blindness," as we have evinced before at large. Nor is there anything concerning the work of sanctification and renovation, that is so expressly affirmed, as that of the mind. It is declared to be the "renovation of our mind," Romans 12:2; or "being renewed in the spirit of our mind," Ephesians 4:23; that we "put on the new man, which is renewed in knowledge," Colossians 3:10; with other expressions of a similar nature.
It is therefore our entire nature that is the subject of evangelical holiness.844 To manifest this in particulars:
1. Hence it is called the new man: Ephesians 4:24, "Put on the new man, which is created after God in righteousness and holiness." The principle of sin and corrupted nature in us is called, "The old man," for no other reason than this: it possesses all the active powers of the whole man, so that he neither does, nor can do, anything except what is influenced by it. Likewise, this principle of holiness in us, the renovation of our natures, is called "The new man," because it possesses the whole person with respect to its proper operations and ends. And it extends itself as large as the old man extends, or the depravation of our natures, which takes in the whole person — soul and body — with all its faculties and powers.
2. The heart, in the Scripture, is taken for the whole soul, with all its faculties, as they comprise one common principle of all moral operations (as I proved before). Therefore, under this consideration, whatever is worked in and upon the heart in this, is worked upon the whole soul. Now, the heart is not only said to be affected by this work of sanctification, or to have holiness worked in it, but the principal description that is given to us about this work consists in this: that in and by sanctification, a "new heart" is given to us, or created in us, as it is expressed in the promise of the covenant. Therefore, this can be nothing but investing845 all the powers and faculties of our souls with a new principle of holiness and obedience to God.
3. Special mention is made about effecting this work on our souls and bodies, with their powers and faculties distinctly. I already proved this in the declaration of the work of our regeneration, or conversion to God; which is only preserved, cherished, improved, and carried on to its proper end, in our sanctification. The nature of that spiritual light which is communicated to our minds, of life to our wills, of love to our affections, has also been declared.
Therefore it unavoidably follows from this, that the whole person is the subject of this work, and that holiness has its residence in the whole soul entirely.
4. We need go no further for the proof of this than to that prayer of the apostle for the Thessalonians which we asserted at the beginning of this discourse: 1 Thessalonians 5:23, "The God of peace himself sanctify you throughout," — that is, "in your whole natures or persons, in all that you are and do, so that you may not be sanctified only in this or that part, but will be every whit clean and holy throughout." And to make this more evident — so that we may know what it is that he prays may be sanctified, and thereby preserved blameless to the coming of Christ — he divides our whole nature into the two essential parts of soul and body. And in the soul he considers two things: (1.) The spirit; (2.) The soul, specifically so-called. This distinction occurs frequently in the Scripture; in which the "spirit" is understood to be the mind or intellectual faculty, and the "soul" is understood to be the affections. This is generally acknowledged, and it may be evidently proved. Therefore, the apostle prays that these may be sanctified and preserved holy throughout and entirely.846 And that is done by the infusion of a habit of holiness into them, with its preservation and improvement. More of this afterward. But this is not all. Our bodies are an essential part of our natures. We are constituted individual persons by their union with our souls. Now, as we are persons, we are the principles of all our operations — that is, every moral act we do, is the act of the whole person. The body, therefore, is involved in the good and evil of it. By this concomitance and participation, the body became a subject of the depravation of our nature; it is to be considered one entire principle with the soul in communicating original defilement from parents to children.847 Besides, in that corruption of its constitution which it has fallen under as a punishment of sin, it is now subject to many disorderly motivations that are incentives and provocations to sin. Hence sin is said to "reign in our mortal bodies," and our members are said to be "servants to unrighteousness," Romans 6:12; Romans 6:19. Moreover, by its participation in the defilement and punishment of sin, the body is disposed and made liable to corruption and destruction — for death entered by sin, and not otherwise. On the other hand, for all these same accounts, it is also necessary that the body has an interest in this work and privilege of sanctification and holiness; and so it has —
(1.) By participation: for it is our persons that are sanctified and made holy ("Sanctify them throughout"); even though our souls are the first and proper subject of the infused habit or principle of holiness, yet our bodies, as essential parts of our natures, are also partakers of this.
(2.) By a special influence of the grace of God upon them also, as far as our bodies have any influence in moral operations; for the apostle tells us that "our bodies are members of Christ," 1 Corinthians 6:15, and so, consequently, they have influences of grace from Him as our head.
(3.) In the work of sanctification, the Holy Ghost comes and dwells in us; and thus "our bodies are the temple of the Holy Ghost which is in us;" and "the temple of God is holy," 1 Corinthians 3:16-17 — though I confess, this rather belongs to the holiness of particular dedication to God, which we will address afterward.848 And,
[1.] Hereby the parts and members of the body are made instruments and "servants to righteousness unto holiness," Romans 6:19 — they become prepared and fit to be used in the acts and duties of holiness, such as being made clean and sanctified to God.
[2.] Hereby they are disposed and prepared for a blessed resurrection at the last day; which will be worked by the Spirit of Christ which dwelled in them and sanctified them in this life, Romans 8:10-11; Php 3:20-21; 2Cor 4.14, 16, 17.849
Therefore, our whole persons, and in them our whole natures, are the subject of this work; and true holiness invests the whole of it. Now, does this universal investiture of our nature, in all its faculties and powers, by a new principle of holiness and obedience to God whereby it is renewed into his image, belong to that moral virtue which some so plead for as to substitute it for gospel holiness? Those who are patrons of that cause, may do well to consider this question. For if it does not, then whatever else it may be, it does not belong to that holiness which the gospel teaches, requires, promises, and communicates. Moreover, it is worthy of consideration for practical reasons, so that men do not deceive themselves with only a partial work in conviction, or only a change of their affections, instead of this evangelical sanctification. It is often and truly said how men may have their minds enlightened, their affections worked upon, and their lives greatly changed, and yet come short of real holiness. The best test of this work is by its universality with respect to its subject. If anything remains unsanctified in us, sin may set up its throne there, and maintain its sovereignty. But where this work is true and real, however weak and imperfect it may be as to its degrees, it possesses the whole person. It does not leave the least hold to sin, that it does not continually combat and conflict with. 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 new nature. There is nothing in us to which the power of holiness does not reach according to its measure. Men may therefore, if they please, deceive themselves by adopting some notions in their minds, or some devotions in their affections, or some good and virtuous deeds in their conduct, but holiness does not consist in these.
Lastly, men may see from this how vainly they excuse themselves in their sins, in their passions, intemperances, and similar disorders of mind, and from their constitutions and inclinations — for true sanctification reaches to the body also. It is true that grace does not change the natural constitution so as to make the one who was sickly, to be healthy and strong; nor will it make the one who was melancholy, to be sanguine; or the like. It does not alter the course of the blood, and the animal spirits, with the impressions they make upon our minds. But if you consider these things morally, and as the whole person is a principle of spiritual and moral operations, then it works such a change and alteration on the whole person, as to cure morally sinful distempers — distempers of passion, elations of mind, and those intemperances which men were previously excessively inclined to by their tempers and constitutions. Indeed, from its efficacy upon our whole persons in curing these habitual, inordinate, and sinful distempers, comes the principal discovery of its truth and reality. Let no one therefore pretend that grace and holiness do not change men’s constitutions; and thereby excuse and palliate850 their disorderly passions before men, and keep themselves from being humbled before God because of them. For although holiness does not change them naturally and physically, it does change them morally; so that the constitution itself will be no longer be such a means851 and incentive to disorderly passions as it has been. If grace has not cured that passion, pride, causeless anger, inveterate wrath, and intemperance, which men’s constitutions particularly incline to, then for my part, I do not know what it has done, nor what a number of outward duties might signify. The Spirit and grace of Christ cause "the wolf to dwell with the lamb, and the leopard to lie down with the kid," Isaiah 11:6. It will change the most wild and savage nature into meekness, gentleness, and kindness; examples of this have been multiplied in the world.