CHAPTER 4
Of Sanctification.
Sanctification, in Scripture, means, 1. An acknowledgment or manifestation of holiness. Thus God is sanctified, or his name hallowed, when he manifests, and others, actuated by him, acknowledge and declare his holiness, Lev 10:3; Isa 5:16; Matt 6:9; 1 Pet 3:15. 2. Setting apart persons and things to holy services, Isa 13:3; Jer 1:5; Gen 2:2; John 17:19. Thus every thing pertaining to the ceremonial worship was made holy, Exod 29:1,27,44. 3. Purification from ceremonial defilements, or freedom from gross idolatry, error, or profaneness, Heb 9:13; 1 Cor 7:14. 4. Deliverance from the guilt of sin, John 17:19; Heb 1:3; Heb 10:14; Heb 13:12; Ezek 36:25. 5. And more properly, That work of God's free grace, whereby we are renewed in the whole man, after the image of God, and are enabled more and more to die unto sin and live unto righteousness, 1 Cor 6:11; 1 Thess 4:3.
This sanctification is of unspeakable importance in itself,—and as it is the end of all the offices of Christ, Matt 1:21; Titus 2:11-12,14; Heb 2:10-11; Heb 9:14; Heb 10:19-22; Heb 13:12; Ps 110:1-3;—the end of his humiliation and exaltation, Titus 2:14; 1 Pet 1:18-20; 1 Pet 2:21-22; Eph 5:1-4,25-27;—the end of the Holy Ghost, in all his work on Christ and his church, John 16:7-14; John 14:16-17; John 15:26-27; Titus 3:5-6; Ezek 36:26-27;—the end of all the precepts, promises, ordinances, and providences of God, Matt 22:37-40; 2 Cor 7:1; 1 John 3:2-3; Rom 2:4; Isa 27:9;—and the end of our election, redemption, effectual calling, justification, adoption, and spiritual comfort, Eph 1:4-5; 1 Cor 6:19-20; Titus 2:14; 2 Tim 1:9; Rom 6:14; Rom 7:4,6; Rom 8:2; 2 Cor 6:18; 2 Cor 7:1; 1 John 3:1-3; Heb 12:28; Rom 5:21; Rom 6:12.
It must be carefully considered in a twofold light, 1. As our inestimable privilege, fully purchased with Christ's blood, Heb 13:12; Eph 5:25-27; Titus 2:14; freely exhibited, offered, and given in his promises, Ezek 36:25-27; 1 Thess 5:23-24; firmly secured by the imputation of his righteousness, Rom 5:1-5,10,21; Rom 6:14; Rom 7:4,6; and graciously effected by his almighty power and Spirit, 1 Cor 6:11; Ps 110:3. 2. As our all-comprehensive duty, commanded by God in his law as a rule, Heb 12:14; Matt 5:48; 1 Pet 1:15-16; 1 Thess 4:3; delightfully exemplified in his pattern, Matt 5:44-48; Eph 4:31-32; Eph 5:1-2; Matt 11:29; 1 Pet 2:21-22; effectually enforced by his redeeming love, 1 John 4:9-10,16,19; 2 Cor 5:14;
Gal 2:20; Ps 116:12-16; Ps 103:1-6;—to the study of which we are qualified, excited, and assisted by his almighty gracious influence, Gal 2:20; Phil 2:12-13; Phil 4:13; Zech 10:12; John 15:2-7;—and by which we honour God, 1 Pet 2:9; 1 Pet 4:11; Matt 5:16; Ps 116:16; Titus 2:10; John 15:8; Rom 7:4,6; profit our neighbour, Titus 3:8,14; 1 Pet 3:1,5,16; Phil 2:16; 1 Cor 7:16; 1 Tim 4:16; and obtain for ourselves a free, but glorious and lasting reward, Ps 19:11; 2 Cor 1:12; 1 Cor 15:58; John 14:21,23; Gal 6:8,16; 2 Tim 4:7-8; Rev 2:7,10,17,26; Rev 3:3,5,12,20-21; Rev 22:14.
Sanctification is not necessary in order to found our right of access to Christ as a Saviour,—or to be the ground of our claim to his righteousness, or of our interest in the judicial favour of God, or title to everlasting happiness, Isa 55:1; Rev 22:17; Matt 9:13; Matt 18:11; Luke 19:10; John 3:14-17; Titus 3:5; Gal 2:20-21; Phil 3:8-9; Rom 5:1-2,15-21. But it is absolutely necessary as a part of begun salvation, Matt 1:21; Rom 11:26; necessary to correspond with the nature of the divine persons, in fellowship with whom our happiness consists, Lev 11:44-45; 1 John 4:8,16,19; Heb 12:28-29; and with what they have done and do for us, in our election, redemption, effectual calling, justification, adoption, spiritual comfort, and glorification, Eph 1:4; Titus 2:14; John 17:15,17; Ezek 36:25-31; Acts 26:18;—necessary, as an obedience to the will of God, our Creator, Sovereign, and Redeemer, Exod 20:2-17; Deut 5:6-21; Matt 22:37-40; Rom 6; Rom 12-15; Eph 4-6; Col 3-4; Heb 10-13; James 1 through Jude; Matt 5-7;—necessary to express our gratitude to God for his redeeming kindness to us, Luke 1:74-75; Rom 6:1-2,15; Ps 100:2-4; Ps 116:16;—necessary, as fruits and evidences of our union to Christ, faith in him, and justification by his imputed righteousness, Col 2:6; James 2:17-24;—necessary to adorn our profession, and to gain others to Christ, and to an useful and comfortable manner of living in the world, Titus 2:10; 1 Pet 2:9; 1 Pet 3:1-2; 1 Cor 6:20; 1 Cor 7:16;—necessary, as a mean of our present happiness and comfort, 2 Cor 1:12; 1 John 1:6-7; Ps 119:6,165; Prov 3:17; Prov 3-4; Prov 16:7;—and necessary as a preparation for heavenly enjoyments and exercises, 1 John 3:2-3; Rom 2:7,10; Rom 8:6,9,13; Heb 12:14; Gal 5:22-23; Rev 22:14.
To prevent our turning the grace of God into licentiousness, or our placing our own qualities and works in the room of Christ's righteousness; or our erroneous judging our state before God by our frames, we ought accurately to observe how our justification and sanctification differ in, 1. Their nature. Justification changes our state in law before God, as a judge:
Sanctification changes our heart and life before him, as our Father, Rom 8:1,4. 2. In their order. Justification precedes, and sanctification follows as its fruit and evidence, Rom 6:14; Rom 7:4,6; 2 Cor 5:14-15. 3. In their matter. The surety-righteousness of Christ imputed, is our justifying righteousness: but the grace of God, implanted, actuated, and exercised, is the matter of our sanctification, Rom 5:19; John 1:16. 4. In their form and properties. Justification, being an act, is perfected at first, and always equal on all believers: Sanctification, being a work, is unequal in different believers, and even in the same persons at different times, and is never perfect in any till death, Rom 8:1,35; Acts 13:39; Prov 4:18; Job 17:9. 5. In their proper subject of righteousness. Justifying righteousness is in Christ, and upon us, as a robe: but sanctification is from Christ, and in us, as a new nature and life, Isa 45:24-25; Isa 61:10; Rom 3:22; 2 Pet 1:4; 2 Cor 5:17; Eph 2:10. 6. In their object and extent. Justification respects our persons, and particularly affects our consciences. Sanctification renews our whole man, Heb 9:14; Heb 10:19-22; 1 Thess 5:23. 7. In their ingredients. In justification the excellencies of God and Christ, particularly the love of God and the righteousness of Christ, are manifested to us. In sanctification, our love to God, and our holiness of nature and life appear, Rom 3:24-26; Rom 5:19-21; Eph 5:1-5. 8. In their discernibleness. Justification is a most secret act. Sanctification manifests itself, and also our justification, on which it is founded, Rev 2:17; 2 Cor 13:5. 9. In their relation to sin. Justification removes the guilt of it, as it is a capital damning crime: Sanctification, as a medicine, removes the filth and power of it, as it is a mortal disease, Col 1:14; Col 2:13; 2 Cor 5:21; 2 Cor 7:1. 10. In their relation to the law of God. Justification delivers us from the law as a broken covenant: Sanctification conforms us to the law as a rule of life, Rom 7:4,6; Rom 8:2,4,13; Gal 2:19-20; 2 Cor 1:12; Phil 4:8; 1 Cor 9:21. 11. In their relation to God. Justification delivers us from his avenging wrath, and instates us in his favour: Sanctification conforms us to his image, Rom 8:1,33; Rom 5:19; Rom 5:10-11; Col 3:10; 1 Pet 1:15-16; Eph 4:24,32; Eph 5:1-2; Matt 5:48. 12. In their relation to the offices of Christ. Justification is immediately founded upon the sacrificing work of his priesthood. Sanctification immediately proceeds from his prophetical instruction, and his kingly subduing, ruling, and defending us, Rom 8:1-4,33-34; Rom 10:4; Isa 61:1-3; Ps 110:2-3. 13. In their usefulness to us. Justification frees us from all obnoxiousness to the punishments of hell, and entitles us to the happiness of heaven. Sanctification
frees us from the pollution and slavery of our lusts, and prepares us for heaven, Rom 5:21; Rom 8:30; Col 1:12; 2 Cor 5:5.
We must no less carefully observe, how justification and sanctification are inseparably connected, 1. In the purpose of God, Rom 8:28,30; calling and glorifying there including our sanctification. 2. In the mediatorial office and work of Christ, Titus 2:11-14; 1 Cor 1:30; Eph 5:25-27. 3. In the doctrines and promises of the gospel, Luke 1:74-75; Luke 7:47; Ezek 36:25-31; Heb 8:10-12; Acts 5:31. 4. In the use of God's law, Rom 8:1-4. 5. In the experience of all believers, 1 Cor 6:11; 1 Pet 1:2; Rom 8:30; Col 2:13.—And how justification, being the source and foundation of our sanctification, mightily promotes it. 1. Justification perfectly frees us from the curse of the broken covenant of works, which infallibly binds us under the reigning power and abominable slavery of our sinful lusts, 1 Cor 15:56; Gal 3:13; Rom 6:13-14; Rom 7:4,6; 2. In our justifying sentence, the justice, holiness, love, mercy, faithfulness, wisdom, and power of God are legally engaged to bestow upon us holiness of heart and life, as a principal part of that eternal life, to which we are adjudged by it, 1 John 1:9; Rom 5:21; Rom 7:4,6; Rom 6:14; 2 Tim 4:7-8. 3. The justifying righteousness of Christ applied to our conscience does, in a real and efficacious manner, purge it from dead works to serve the living God, 1 Tim 1:5; Heb 9:14; Heb 10:22. 4. In our firm belief of our justifying sentence upon God's own testimony and evidence, we perceive the constraining love of Christ, the goodness, greatness, and holiness of God,—the goodness, holiness, and equity of his law, and its high and indispensible obligations on us as a rule of life;—the infinite vileness and tremendous desert and danger of sin,—the beauty, dignity, and usefulness of gospel holiness, and the delightful exemplification of it in Christ, and full provision of strength for it, and gracious reward of it through him; and are hereby effectually enabled and excited to cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord, 2 Cor 5:14; Gal 3:13-14; Matt 3:15; Matt 5:17; Zech 10:12; Zech 12:10; Isa 45:24-25; Isa 40:29-31; 2 Cor 7:1; Luke 1:74-75; Heb 12:28.
Sanctification, as a new covenant privilege, is the work of God alone as reconciled in Christ, Lev 20:8; Ezek 37:28; Ezek 20:12; Ezek 36:26-27; Phil 2:12-13; 1 Thess 5:23-24; Deut 30:6.—It is ascribed to the Father, John 17:17; Eph 2:5; 1 Pet 2:5; 1 Pet 1:2-3; Jude 1.—to the Son, Eph 1:1; Eph 5:25-27; Heb 2:11-14; Heb 13:12; Heb 10:10,14; 1 Cor 1:2,30; 2 Cor 5:17; Gal 6:15; Eph 2:10; Col 1:2,12; Col 2:6-7,10-13,19; Col 3:4; Gal 2:20; John 6:33; John 11:25; John 14:6,19; 1 Cor 15:45-49; but it is peculiarly ascribed
to the Holy Ghost, in, and by whom, the Father and Son work it, 2 Thess 2:13; Rom 15:16; 1 Cor 4:21; Titus 3:5; Zech 12:10; 2 Cor 3:18; Rom 8:12-13; Eph 1:18-19; Eph 2:22; Ps 143:10; John 6:63; John 16:13-14; John 3:5-6; 1 Pet 1:2; Ezek 36:27; Isa 44:3-5.—Nothing but God's own free grace inwardly moves him to sanctify us, Eph 2:4-5; Eph 5:25-26. Christ's surety righteousness is the only meritorious cause, or purchasing price or condition of our sanctification, 1 John 3:5,8; 1 Pet 1:2,18-19; 1 Pet 2:24; John 17:17,19; Heb 9:12,14; Heb 10:10,14; Heb 13:12; Rev 1:5-6; Rev 5:9; 1 Cor 1:2. And applied to our heart, it frees from the dominion of sin, introduces new covenant grace, and powerfully stirs us up to the study of holiness, Rom 7:4,6; Heb 9:14; Heb 10:22; 2 Cor 5:14-15; Ps 116:16; Ps 119:32,166; Luke 1:74-75. His intercession is the procuring cause of it, John 17:9-26; John 17:15,17,21.—In sanctification, considered as our duty, we, that are sanctified, work together with God, as enabled and excited by him, Song 1:4; 2 Pet 1:3-8; Rom 12:1-2; 1 Pet 1:15-16,22; Matt 5:48; 2 Cor 7:1; Eph 4:22-24,31-32; Eph 5:1-2,5; 1 Thess 4:3; 1 John 3:3; Heb 12:1,14,28.
In both these views of it, ministers are useful in promoting our sanctification, being instruments for conveying it as a privilege, through the gospel, directors in, and exciters to the study of it, as a duty, 1 Cor 3:9; 2 Cor 6:1; 2 Cor 11:2; 1 Tim 4:16.—God's word and ordinances promote sanctification, as they shew what is sinful, the abominable nature and hurtful tendency of it; and represent what is lawful and holy, with the motives to, and means of studying and attaining it,—and as they are the means, by which the blood, Spirit, and grace of Christ, are conveyed into our hearts, John 15:3,7; John 17:17; Ps 119:9,11; James 1:18,21; 1 Pet 1:23; 1 Pet 2:2; Eph 5:26; Rom 1:16-17; Acts 13:26,34; Heb 2:3-4; 2 Thess 2:13; Gal 2:20; Gal 3:2; Rom 6:4; John 6:31-32.—The declarations, promises, and invitations of the gospel, are the means of conveying holiness into our hearts, and of maintaining and increasing it there, Ezek 36:26-27; Isa 2:35. The law, in the hand of Christ, directs and binds us to the study of holiness, 1 Pet 1:15-16; Matt 22:37-40; Rom 12-15; Gal 5-6; Col 3-4; 1 Thess 3-5; Heb 10-13; Matt 5-7; Exod 20.—But it is not of themselves that God's word and ordinances promote our sanctification, but the Holy Ghost, with his saving influences attending them, renders them effectual, for the ends abovementioned, 1 Cor 6:11; Rom 8:13; Gal 5:17-18,22,25.—God's providences, particularly afflictive ones, as subordinated to his word and ordinances, are occasional promoters of our sanctification, as they awaken, allure, or shut up
to an earnest study and improvement of them for that end, Ps 119:67,71,75; Isa 27:9; Isa 38:16; Job 33:16-30; Ezek 20:36-37; Hos 2:6-7,14; Isa 48:10; Mic 7:14; Dan 11:35; Dan 12:10; Heb 12:6-11; Prov 3:12; Ps 94:12; Rev 3:19.
The law of God, as a rule of life, in its whole extent, is the regulating standard of our sanctification, Matt 28:20; John 14:15; John 15:10,14; 1 John 3:3-4; 1 John 5:3; James 2:8; Deut 12:32; Deut 5:32; Deut 4:2; Deut 5:6-21; Exod 20:2-17. And though no saint can attain absolute perfection in holiness in this life, the law peremptorily requires it, both in qualities and practice, Matt 22:37,39; Matt 5:48; 2 Cor 13:11; 1 Pet 1:15-16. 1. The infinite perfection of God's nature renders it impossible for him to give any law, which requires no more than imperfect holiness and virtue, 2 Tim 2:13. 2. His love to his people renders it necessary for him to bind them to the highest degrees of holiness, which is at once happiness and a mean of it, 1 John 3:1-3; John 15:9-10. 3. The more perfection in holiness we attain, the more is God glorified, John 15:8; 1 Cor 6:20; 1 Cor 10:31; 1 Cor 15:58; 1 Pet 4:11. 4. This demand of perfection in holiness is necessary to excite our most earnest study of fellowship with Christ, in order that we may abound in holiness, John 15:3-10; Col 2:6,19; Eph 4:16; John 1:14,16; 1 Cor 1:30. 5. It is necessary to promote our earnest endeavours after much more holiness and virtue than we have attained, Phil 3:12-14; 2 Pet 1:5-8; 2 Pet 3:18; Eph 5:9; Gal 5:22-23. 6. It is necessary to promote our humility, self-denial, and daily improvement of Christ's blood for forgiveness, under a sense of our shortcomings, Phil 3:8-9,11-12; 1 John 1:7,9.
The example of former or present saints is to be improved as an excitement to, and mean of regulating our study of holiness by the law of God, Heb 6:12; Heb 12:1-2; Heb 13:7; 1 Cor 11:1. But the example of Christ, and of God in him, in that which is imitable by us, is our only perfect pattern of holiness, which we ought to copy, Heb 12:1-2; 1 John 2:6,29; 1 John 3:7; Phil 2:1-7,15; Eph 4:32; Eph 5:1-2; 1 Pet 2:21-22; 1 Pet 4:1; 1 Pet 1:15-16; Matt 5:44-48; Matt 11:29; Matt 16:24.—Christ's example, being given under that very law which is our rule, and in circumstances much similar to our own, is a peculiarly proper pattern. 1. In his assured faith and trust in his Father, Isa 50:7,9; Ps 16:1; Ps 22:8-10. 2. In the universality of his obedience, John 15:10; John 8:29; Matt 3:15; Matt 5:17; Phil 2:8. 3. In his solemn and fervent devotion, Matt 4:2; Matt 11:25-27; Luke 6:12; Luke 22:41-44; John 17; John 11:41-42; John 12:27-28; Heb 5:7. 4. In his perfect resignation to his Father's will, Matt 26:39; John 18:11.
5. In his most disinterested love to men, 2 Cor 8:9; Eph 5:2; John 15:9-12; Gal 2:20. 6. In his unparalleled humility and meekness, Matt 11:29; John 13:14-15; Phil 2:1-7. 7. In his constancy and patience under trouble, 1 Pet 2:21-24; Isa 50:6; Isa 53:7; Heb 12:2-3. 8. In his sincerity, candour, and uprightness, 1 Pet 2:22; Isa 53:9. 9. In his readiness cordially to forgive injuries, and render good for evil, Luke 23:34; Col 3:13. 10. In his constant readiness to do good, temporal or spiritual, to his most inveterate enemies, Acts 10:38; Luke 22:50-51. 11. In the spirituality of his mind, and readiness to improve the most common things for spiritual instruction, John 4; John 6; John 10; Matt 5-7; Matt 13; Matt 17; Matt 20-25; Luke 4-20; John 2-16.
Though our faith cannot be a mean of God's implanting grace in our heart, yet, being formed by his regenerating act, it, under the influence of the Holy Ghost,—improving the word of God, and the person, righteousness, fulness, and example of Christ, and the perfections of God as manifested and offered in him, is a noted mean of our increasing in holiness of heart and life. 1. By uniting with Christ, and receiving justification and adoption in him, it lays a proper foundation of holiness and virtue, John 15:1-10; Rom 7:5-6; Gal 2:19-20; Col 2:6-7,10-11. 2. By believing God's declarations, and regarding his example, it powerfully affects our hearts with the odiousness and criminality of sin, and with the nature, excellency, and motives to holiness, John 15:3; John 17:17; Eph 5:26; 1 Thess 2:13; 2 Thess 2:13. 3. By trusting to Christ and his Spirit, that, according to their characters, they will fulfil their gracious promises, it derives virtue from them, for mortification of sin, and increase of holiness, Col 2:19; Eph 4:16; Jer 17:7-8; Ps 92:13-15.—In managing religious duties for the increase of our sanctification, faith, 1. Improves the Lord Jesus Christ, in his manifold connections with us sinful men, in correspondence to the condition of our souls; and from his fulness, by his Spirit, and through his word, derives grace to form in us proper tempers, and to animate and fit us for proper exercises, John 1:14,16. 2. It presents our persons and services to God, to be accepted only through the righteousness and intercession of Christ, Col 3:17; Eph 3:21; Eph 5:20; 1 Pet 4:11; 1 Pet 2:5,9; Rom 12:1.—In managing our common transactions of life for promoting holiness, faith, 1. Enables us to receive all our outward mercies as purchased by Christ, and as the gifts of his free grace, Gen 32:10; Gen 33:5. 2. It disposes us to count all things but loss and dung to win Christ and his spiritual blessings, and to a readiness to part with them for his sake, Phil 3:7-9; Acts 20:24; Acts 21:13.
3. It disposes us to look for our success in our civil business, from Christ's new-covenant care of us, 1 Pet 5:7; Phil 4:6; Ps 37:3-9; Matt 6:26-33. 4. It enables us to improve outward things as means of fellowship with God,—prosperity, for exciting our thankfulness to him, and desire of more full enjoyment of him, 2 Chron 17:5-6;—and adversity, for weaning our affections from this world, and setting wholly on him, Hab 3:17-18; Ps 142:4-5; Hos 2:6-7,14. 5. By improving the redeeming love of God and everlasting fulness of Christ for us, it disposes us humbly and cheerfully to bestow all the temporal property we have in his service, Rom 15:27; 1 Cor 9:11; 1 Chron 29:14; Isa 23:18.—In the commanding temper of our souls, faith hath a peculiarly powerful influence; as, 1. The objects upon which it fixes, are such as are of an universal efficacy when rightly improved. 2. The testimony and authority of God, which it improves, are most powerful and determining. 3. It hath an appointment by God to be the leading principle of our Christian practice, next to Christ and his Spirit. 4. In walking by faith, we walk as always united to Christ, and always resting upon him for grace and strength, and for acceptance, according to his character and promises.
The sanctification promoted by God's word, ordinances, and influences, and by the faith of his operation, answerably to his law, image, and pattern, includes, 1. Sanctification of nature, in which our whole man, soul, body, and spirit, is renewed after the image of God, Eph 4:23-24. 2. Sanctification of life, in which we are enabled more and more to die unto sin, and to live unto righteousness, 2 Pet 1:3-8; 2 Pet 3:18; Rom 6; Rom 12-14; Gal 5-6; Eph 4-6; Col 3-4; 1 Thess 5; Heb 12-13; 1 Pet 1-5; 1 John 1-5; James 1-5; Jude 20-25.—Or, it includes gracious habits implanted, Christian tempers acquired, and holy exercises performed.—In this view, it includes regeneration, which properly means God's implantation of gracious or holy principles in our heart, Titus 3:5; Eph 2:10; 1 Pet 1:3,23; 1 Pet 2:2; Ezek 36:26; Ezek 11:19; John 3:3,5-6; and sanctification, strictly taken, which means the continuance, strengthening, and increasing those gracious principles, and exercising them in holy and virtuous actions, Job 17:9; Prov 4:18; 2 Pet 1:4-8; 2 Pet 3:11-12,14,18;—and which, as it respects our nature, is a continued new creation, in which our regeneration is carried into perfection; on which account, it was called regeneration by our Reformers, and their immediate followers, for almost an hundred years.
In opposition to that habitual permanent indwelling sinfulness of our nature, a supernatural habit, or vital principle of grace or holiness, is created, infused, and implanted by God, in every saint in his regeneration or effectual calling, which is continued,
strengthened, and increased in sanctification, strictly so called, and perfected in glorification,—which being different from, and antecedent to all acts of faith or obedience, doth, under the actuating influence of the Holy Ghost, dispose and enable to such acts. I. Neither God, nor any of his creatures, perform any act or motion, without first having a correspondent life and power, or acting principle, Matt 7:17-18; Matt 12:33-35. Nothing may as well speak, work, believe, obey, as any act of faith or holiness be performed, without a correspondent gracious permanent principle. II. Adam and angels were created with vital principles or habits of holiness, in order to qualify them for holy acts, Gen 1:26-27; Gen 5:1; Eccles 7:29; Col 3:10; Eph 4:24; Jude 6; Ps 103:19-21. This habit or principle, included in it an inclination and power to understand whatever God should make known to them,—believe whatever he should declare,—receive whatever he should give,—and do whatever he should command.—Nay, though Christ had all the fulness of the Godhead dwelling in him bodily, and the Spirit without measure,—he had, in his manhood, a created principle or habit of holiness, capable of being strengthened and enlarged by exercise,—disposing and enabling him to perform acts of faith and obedience;—and which is imputed to us, to balance our want of original righteousness, Luke 1:35; Luke 2:40,52; Heb 7:26; Heb 5:8. III. Every man, since the fall, has in him a natural habit or principle of wickedness, continually inclining and enabling him to acts of unbelief, hatred of God, and disobedience to him, Gen 6:5; Gen 8:21; Job 14:4; Ps 51:5; 1 Cor 2:14; John 5:40; John 12:39-40; Eph 4:18; Eph 2:1-2; Titus 3:3; Rom 8:7-8; Matt 15:19; Jer 17:9. If then no new and contrary supernatural habit or vital principle of grace be implanted in our heart, the new-covenant remedy is not answerable to our sinful malady; nor can even omnipotence itself make us perform one act of faith, repentance, or holy obedience, Rom 8:7-8; Rom 12:33-35; Luke 6:43-45.—If Satan mark his malice against us, and mark us his children, by introducing sinful habits, shall not God manifest his infinite love to us, in supernaturally implanting permanent habits or principles of holiness, as his permanent image on his children? Shall not Jesus Christ, by uniting his person, and imputing his righteousness to his members, and putting his Spirit within them, produce in them a permanent conformity to him, in the qualities of their heart? Col 2:19; Eph 4:16; 1 Cor 6:17. IV. The form of God's act or work in converting his people,—his quickening or raising them from the dead, Eph 2:6-7; John 5:21,25; Col 2:13; John 4:14; Rom 6:4-5; Rom 8:2;—his giving sight to the blind, Acts 26:18; 2 Cor 4:6; Isa 42:7; Isa 61:1; Isa 35:5; Isa 29:18; circumcising their heart to love himself, Col 2:11-12; Phil 3:3; Rom 2:29; Deut 30:6;
renewing them after his image, Titus 3:5; Eph 4:24; creating them unto good works, Eph 2:10; Eph 4:24; Col 3:10,—manifestly prove, that he produces something permanent, a supernatural habit or vital principle of holiness. V. The inspired descriptions of that which is conferred by God on men in their regeneration, plainly prove it an abiding habit or principle. It is God's workmanship created in Christ Jesus, not in, but unto good works, Eph 2:10. It is a new heart,—a new spirit,—a heart of flesh,—a pure heart,—a true heart,—directly contrary to the habit of sinful corruption, which makes an heart old,—stony,—obdurate,—obstinate, polluted, and deceitful, Ezek 11:19; Ezek 18:31; Ezek 36:26; 1 Tim 1:5; Heb 10:22;—a new creature, 2 Cor 5:17; Gal 6:15;—a new man, having spiritual powers directly opposite to those of the old man, or sinful corruption of our hearts,—knowledge instead of ignorance,—life instead of spiritual death,—power instead of inability,—faith instead of unbelief,—love instead of enmity, Col 3:9-10; Eph 4:23-24; Eph 5:8-9; Eph 2:15; 1 Tim 1:5; Deut 30:6; 1 John 3:17;—an inward or inner man, which is renewed day by day,—and after which we delight in the law of God,—and which is strengthened with all might, 2 Cor 4:16; Rom 7:22; Eph 3:16;—the hidden man of the heart, in that which is not corruptible, 1 Pet 3:4.—It is a divine nature, 2 Pet 1:4; the image of God, conformed to his moral perfections, and to that likeness of him in which Adam was created, in every essential ingredient, Eph 4:23-24; Col 3:9-10; 2 Cor 3:18;—the image of Christ, conformed to the permanent holiness of his manhood, Rom 8:29; 2 Cor 4:4.—It is a spirit born of the Spirit of God, conformed to the excellencies which are in him, John 3:5-6,8; a spirit, which lusts against the sinful corruption of our heart, as being perfectly opposite to it, Gal 5:17; a spirit, which, under the influences of the Holy Ghost, brings forth good fruits, Gal 5:22-23; Gal 6:8; Eph 5:9;—a spirit after which believers walk,—and in which they walk and live, as wicked men do after, and in the indwelling corruption of their nature, Rom 7:1,4; Gal 5:18,25.—It is grace, a freely given, created, implanted, and permanent comeliness, Zech 12:10; 2 Cor 4:13; 2 Tim 2:1; Heb 13:9; 2 Pet 3:18.—It is life—abiding life, Gal 2:20; 1 John 5:12; 1 John 3:15; Eph 4:18; John 4:14.—It is circumcision, an abiding mark of our new-covenant relation to God, directly opposite to our sinful lusts, Col 2:11-13; Phil 3:3; Rom 2:29.—It is a law of our mind, which wars against our indwelling corruptions, Rom 7:23,25.—It is fleshly tables of our heart, on which God's law is written, and we made an epistle of Christ, 2 Cor 3:3; Jer 31:33; Heb 8:10.—It is an inward root or stock into which God's word is ingrafted,
Job 19:28; James 1:21; and which produces a plentiful crop of good acts, Matt 13:8,23; Luke 8:15. It is incorruptible seed, which is conveyed into adult persons by or through the word of God, 1 Pet 1:23;—seed of God, which abides in every saint, infant, or adult, 1 John 3:9. It is represented as acting, reigning, etc.—Can any man believe, that all these mean no permanent indwelling habit or principle of holiness, but mere acts of faith, without supposing the Scripture to be altogether unintelligible, and that every effect of God's power represented may be no more than mere acts of men? VI. Even particular graces of faith, love, etc. are represented as habits, qualities, or vital principles. Thus faith is said to be obtained, 2 Pet 1:1; to be had, 2 Thess 3:2; James 2:14,18; to be kept, 2 Tim 4:7; to abide, 1 Cor 13:13; to dwell in us, 2 Tim 1:5; and we in it, as wicked men in the flesh, 2 Cor 13:5; Rom 8:8. By it Christ dwells in us, Eph 3:17, and through it we are kept, 1 Pet 1:5. It fails not, Luke 22:32; John 4:14. Men grow in it, and it groweth exceedingly, 2 Thess 1:3; 2 Pet 3:18. It is increased, Luke 17:5; 2 Cor 10:15. It fills the heart, Acts 6:5; Acts 11:24. It works, Gal 5:6; James 2:22. And it is strong, lively, unfeigned, etc. Rom 4:19-20; James 2:17,20,26; 1 Tim 1:5; 2 Tim 1:5.—Love dwells in us, 1 John 3:17; abides, 1 Cor 13:8,13; and is perhaps shed abroad, Rom 5:5, and acts in many different forms, 1 Cor 13:4-7. But acts of faith and love are sometimes called by the name of the habit from which they proceed. VII. The denial of indwelling graces, supernatural habits, or vital principles of holiness, implanted in believers' hearts, really opposes the whole work of the Spirit of God, and undermines all practical religion; for, if there be no such indwelling, permanent, vital principles created in our soul in regeneration, then, 1. Our free will, i.e. our corrupt will, must reign without controul in our heart, having no supernatural principle to check it. And it can never act under Christ as his deputy, Rom 8:7-8; Jer 17:9. 2. Contrary to Christ's most solemn and express declaration, we may enter into heaven without being born again, or born of the Spirit,—by acts of faith, repentance, and new obedience, proceeding from no gracious principle, John 3:3,5. 3. If men can act faith or repentance, without supernatural habits of faith and repentance created in them, what need is there of regeneration? or, what is regeneration? Is it our act of believing? 4. If no habitual grace be implanted in regeneration, all infants who cannot hear or believe the gospel must be destitute of God's grace, and dying, must either be all damned, or be admitted to heaven without any inward inherent holiness, Heb 12:14; Heb 11:6. 5. In giving up with supernatural habits of grace, we must either disprove
original sin altogether, or maintain that a heart which is only deceitful above all things, and desperately wicked, may, under the influences of Christ and his Spirit, act in contradiction to itself, and savingly believe and repent. 6. In giving up with supernatural implanted habits, or principles of grace in believers, we must deny the whole work of the Holy Ghost in the formation, preservation, or perfection of the new creature.—And all that is left for him, is to act upon the powers of our soul as simply natural, or as sinfully corrupted, to make them perform acts of faith and gospel-holiness, which proceed from no correspondent, but contrary principle. 7. Without indwelling habits of grace, there can be no spiritual union with Christ. He, the quickening Spirit, the resurrection and the life, cannot be one spirit with men destitute of spiritual life, and continuing members of the devil, dead in trespasses and sins, John 14:19; John 11:25; 1 Cor 15:45-49; 1 Cor 6:17. 8. If there be no implanted habitual grace, there can be no imputation of the surety-righteousness of Christ, which partly consists in holiness of nature, for our justification; as habitual holiness in our heart, must as necessarily proceed from the imputation of Christ's righteousness, as the want of original righteousness, and corruption of our nature, do from the imputation of Adam's first sin. 9. There can be no adoption into God's family, without supernaturally implanted habits of holiness. God cannot be our Father, and permit Satan to hold his whole image and power in our heart. 10. If we deny the inherent holiness of nature implanted in believers, we must reject the whole law of God as a rule; for he neither has nor can give any law, which doth not require inherent holiness, and require that all acts of obedience should proceed from holy qualities and inclinations, 1 Pet 1:15-16,18; 1 Tim 1:5; Matt 7:17-18; Matt 12:33-35. 11. Without inherent habits of holiness, there can be no fellowship with Christ or his Father, as there is no likeness to him, no inclination towards him, no fitness to entertain his visits, or ability to hold intercourse with him, Amos 3:3; 2 Cor 8:14. 12. Without indwelling habits of grace, the Holy Ghost and his lively oracles can have no residence in us. How could he dwell in a dead carcase, a Sodom of filthiness?—or his truths be an engrafted word, where there was no gracious root or stock for it; or written in our inward parts, where there were no fleshly tables of a new nature, and where they could only be held prisoners in unrighteousness? 13. If God's law require inward holiness, his writing of it in our heart must include it. If his law do not require it, the want of it, and the corruption of nature, which is contrary to it, can be no sin, no ground of grief, confession, or application to the blood of Christ for purification from it. 14. Without implanted habits or principles of grace,
there can be no spiritual warfare,—as there is no law of the mind to resist the law of our members;—no spirit to lust against our flesh, or inward corruption;—but acts of faith, and acts of unbelief; acts of love to God, and acts of enmity against him; acts of pride, and acts of humility,—must proceed from the same corrupt habits, as excited by the Spirit of God, or not.—And yet, an excitement of bad principles by him to perform acts spiritually good, is absolutely inconceivable. 15. Without inherent habitual holiness, there can be no spiritually good acts at all: How absurd to suppose, that they can exist without proceeding from any created principle,—and still more so to imagine, that they can proceed from a desperately wicked principle? Matt 7:17-18; Luke 6:43-45; Rom 8:7-8. 16. Without inherent habits or principles of grace, there can be no spiritual experience, as we are not fit objects for the Holy Ghost to nourish, cherish, or comfort,—or capable to discern and feel his influence. 17. Without inherent habits or principles of grace, there can be no work of sanctification,—no renovation of the whole man after the image of God; and hence no enabling us to die unto sin, and live unto righteousness. 18. Without permanent habits and vital principles of grace, there can be no examination of our state before God.—There is no indwelling life to be discovered,—no abiding faith for us to have, or be in,—no standing difference between saints and sinners;—and nothing but rootless chimerical acts of faith, to be marks whether we are in Christ or not. Moreover, the Scripture never represents good like acts, be their number ever so great, as marks of our gracious state, but in so far as they are connected with, and proceed from inherent graces.—It is not acts, but abiding habits, which constitute the proper difference between the righteous and the wicked. Men's good works do not make them good; but being made good by implantation of inherent graces, they bring forth good works, as the native fruit of their inward renovation, and a manifest proof that it hath taken place. 10. Without inherent habits of grace, there can be no perseverance in grace, there being no gracious quality for God to preserve, or for us to persevere in.—But we must be in, or out of real grace, as we are actually employed in acts of faith or repentance, or not. 20. Without inherent habits or principles of holiness, there can be no preparation for the Lord's Supper, or for death. Habitual preparation is expressly excluded; and without it there can be no actual preparation but what proceeds from corrupt principles. 21. Without inherent habits of implanted holiness, there can be no growth in grace, in time, or perfection in it at death. Acts being altogether transient, cannot, after they have been acted, be rendered more lively, vigorous, or holy. And indeed, such as proceed from
no gracious principles, are not fit to be increased in any respect. 22. Either, then, acquired habits of holiness must make us meet for heaven; or God must implant gracious habits, though he never would, or could do it before;—or he must admit us to heaven, in our chimerical acts of faith, which proceed from no inherent grace; or he must damn us all for want of habitual grace and holiness.
This habitual grace implanted by the Spirit of God, in regeneration, inclines our hearts to correspondent acts, with impartiality, evenness, and constancy, and enables us to perform them readily and willingly, to their proper end. And as our indwelling corruption may be considered as one sinful habit, diversified into the several lusts of the flesh and of the spirit, so our implanted and inherent grace may be considered as one simple habit of holiness or grace in itself, but diversified in correspondence to the powers of our soul, in which it dwells, or to the manner in which it acts upon its object. 1. Our mind or understanding is renewed, and through the Holy Ghost's all-powerful manifestation of divine truth, is endowed with sight, light, wisdom, and knowledge, that it can think, perceive, judge, esteem, devise, search, reason, and deliberate concerning spiritual things in a just, spiritual, and heart-engaging manner, 2 Cor 3:13-14; Isa 54:13; Jer 31:33-34; John 6:44-45,65; Heb 10:32; Rom 8:5-6; Gal 1:16; Eph 1:17-18; Eph 3:17-19; 1 Cor 2:10,12,15-16; Rom 7:23-24; Rom 8:28-39; 1 Cor 15:8,58; 1 John 2:8,13; Matt 16:17,25-26; 2 Cor 3:18; 2 Cor 4:6,18; Col 3:10. 2. Our conscience being purged by the blood of Christ, and awed by the majesty of God reconciled in him, is enlightened, directed, quickened, quieted, and made tender, faithful, and impartial, Heb 9:14; Heb 10:19-22; 1 Tim 1:5; Ps 86:11; Job 31:14,23; Phil 1:9-10; Ps 25:4-5,7; Eph 1:7; Eph 5:14; Acts 24:16; 2 Cor 1:12; Heb 13:18. 3. Our will, captivated with the manifested excellency, love, and fulness of Christ, and of God in him, is renewed in its inclinations, choice, delight, and aim, and endowed with power to govern our soul, and with a readiness to be impressed with spiritual things, Deut 30:6; Ps 110:3; Jer 31:33; Heb 8:10; Ezek 36:26-27; Ezek 11:19-20. 4. Our affections being captivated with the manifested love and loveliness of Christ, and of God in him, are renewed and rectified with respect to their objects, order, and degree, Gal 5:17,24; Ps 18:1-3; Ps 31:21-22; Ps 84:1-2,10; Ps 42:1-2; Ps 119:122,136; Ps 35:17,27; Ps 73:25-26. 5. Our memory, purged by the Spirit of God, and attracted by important and eternal things, is qualified to forget injuries, errors, and trifles, and to retain God's truths and works, and the impressions thereby made, Luke 2:51; Lam 3:20-21; Gen 48:3; Jer 31:3;
Ps 119:49,52,93. 6. Our body is renewed in respect of its use, and being governed by our renewed heart, is drawn off from its wonted readiness to be instrumental in wickedness, to a readiness in the exercises of holiness, 1 Cor 6:13,19-20; 1 Cor 9:27; Ps 141:3; Job 31:1,8; Rom 12:1; Rom 6:13,19.
This newness of nature implanted in our regeneration, or begun sanctification, and carried on to perfection in our increasing sanctification, in respect of its diversified agency towards different objects, may be distinguished into the several permanent habits or graces of knowledge, faith, love, hope, repentance, which are the members of our new man, or divine nature. 1. As this implanted supernatural habit, or new nature, is opposed to sinful ignorance, stupidity, and folly, and as it conceives aright of objects connected with our duty and our everlasting happiness, it is spiritual knowledge, eyes to see, ears to hear, and an heart to understand, Eph 1:17-18; 2 Tim 3:15; Deut 29:3-4. This includes knowledge of ourselves,—of the worth of our souls,—of our state before God,—of our temper and endowments,—and of our conduct in its principle, motives, manner, and ends, 2 Cor 13:5; and of the manifold deceitfulness and corruptions of our heart, Jer 17:9; Heb 3:12; 1 Kings 8:32;—knowledge of Christ, in his person, natures, offices, relations, qualifications, work, and fulness, Gal 1:16; 1 Cor 2:2; Phil 3:7-9; John 1:14;—and knowledge of God, in his perfections, persons, purposes, works, doctrines, laws, promises, and threatenings, as connected with, and manifested in Christ, Jer 9:23-24; Exod 34:6-7; Jer 31:34; John 1:18; 2 Cor 4:4,6. 2. As this new nature disposes and enables us to believe and rest assured upon the testimony of God, and to receive and rest upon Jesus Christ as revealed, promised, offered, and given in his gospel,—it is called faith, Heb 11:13; 1 Tim 1:15; John 1:12; Phil 4:6; 1 Pet 5:7.—There is a faith of miracles, or persuasion of God's readiness to work some supernatural effect upon us, or at our request, Acts 14:9; 1 Cor 13:2; Luke 17:6; Matt 17:20; Matt 8:10; Matt 9:2; John 11:40;—an historical faith, or persuasion of the truth of God's declarations, without any cordial application of them to ourselves, John 12:42; Acts 26:27; James 2:19, and in part Rom 14:22-23;—and a temporary faith, or transient persuasion of gospel truths, attended with some slight affectionate application of them to ourselves, Matt 13:20-21; Mark 6:20; John 5:35; Heb 6:4-5; Heb 10:26; 2 Pet 2:20; Isa 58:2; Ezek 33:31. But none of these is the true, saving, unfeigned, precious, most holy, heart-purifying, and love-producing faith of God's elect, which is included in the new nature, James 2:26; 1 Tim 1:5; 2 Tim 1:5; 2 Pet 1:1; Jude 20; Acts 15:9; Gal 5:6; Heb 10:22; Titus 1:1; 2 Thess 3:2; John 1:12; Mark 16:16.—In
the whole exercise of this saving faith, there is included an assured belief of God's declarations, upon his own testimony. But this assurance is stronger or weaker, less or more mingled with doubting and unbelief, in different saints, and in the same saint at different times, Rom 4:19-20; Matt 14:30-31.—It is strong and full, when we disregard every objection that presents itself against the testimony of God, Rom 4:19-20; 2 Chron 20:20; when Christ is highly prized and firmly trusted, Ps 73:25; Job 13:15; when great difficulties are cheerfully encountered and gone through, 2 Cor 12:7-10; Job 1:21-22; Job 2:10; Acts 5:41; Ps 112:7; when there is a bold, but humble familiarity with God maintained, Heb 4:16; Heb 10:22; Phil 3:20; Gal 4:6; Rom 8:15-16; when the persuasion of his redeeming love is tenaciously retained, notwithstanding fearful hidings and frowns, Gal 2:20; Rom 8:32-39; Ps 22:1; Ps 88:1; Ps 42:9-11; and when his promises are held fast, and firmly relied on, while his providence appears very contrary to them, Rom 4:19-20; Heb 13:5; Heb 11:11,17-19; Job 13:15; Ps 138:7; Ps 71:20-21; Hab 3:17-18.—This strong and full assurance of faith much honours God, Rom 4:19-20; Matt 15:22-28; remarkably supports and comforts believers themselves, Ps 27:1-3,13-14; Ps 118:5-18; and powerfully promotes practical piety, Gal 5:6; 1 Tim 1:5; Luke 1:74-75. 3. As the new nature disposes and enables us to look forward to God's promised benefits, and earnestly to expect and wait for the enjoyment of them, it is called hope, Ps 119:81; Rom 8:24; 2 Cor 4:18; Heb 6:18-19. Faith fixes on all the declarations of God relating to things past, present, or future; and peculiarly regards the truth of them, Heb 11:3,13; Acts 8:37. But hope fixes only upon promises of future good things, Rom 8:24; Heb 6:11,18-19. 4. As the new nature disposes and enables us to desire, cleave to, and delight in Christ, and God in him, and what is related to him, or for his honour, it is called love. Christ and his Father are loved for their excellency, relations, and kindness to us; and ordinances, saints, etc. for their sake, Song 1:2-4; Song 5:10-16; Ps 115:1-3; Ps 104:34; Ps 139:17-18; Ps 37:4,7; Ps 18:1-3; Ps 42:1-2; Ps 84:1-2,10; Ps 103:1-6; Ps 116; Ps 119; Eph 4:30; 1 Thess 5:19; Ps 119:63; Ps 51:18; Ps 102:13-22; Ps 137:5-7; Ps 122; Ps 132; Phil 1:21; 2 Cor 5:1-7. 5. As this new nature disposes and enables us to a kindly sorrow for, and hatred of our past and present sinfulness, and to turn from it to God, as our reconciled Father in Christ, with full purpose of, and endeavour after new obedience, it is called repentance, Acts 5:31; Acts 11:18; 2 Cor 7:11; Jer 31:18-19; Jer 3:13,21,23;—the exercise of which proceeds from a true faith of the law and gospel of God,—from a true sense of our
sins, as contrary to his nature and law, and as murderous to Christ our Saviour, as defiling and destructive to our immortal souls. Ezra 9:6,15; Job 40; Job 4; Job 42:5-6; Ps 51:1-5; Isa 64:6; Isa 6:5; Zech 12:10; Rom 7:14-24;—and from a believing application of God's forgiving them, through the blood of his Son, Ezek 16:62-63; Ezek 36:25,31-32; Jer 31:18-20; Zech 12:10; Acts 2:36-38;—and it consists in an hearty, godly, universal, proportioned, superlative, and fixed grief for our sin, Jer 2:19; Lam 3:28; Ps 6:6; Ps 51:3,5; Ps 32:5; Rom 7:24;—in a gracious, self-lothing, constant, universal, proportioned, superlative, and in aim, perfect hatred of sin as such, in every appearance of it, Ps 119:104,113; Rom 7:14,23-24; Gal 5:17-24; Job 42:5-6; Ezek 36:31; Ps 139:21-23;—and in an humble, hearty, earnest, and universal turning from it as a pleasure to God in Christ, as our portion and Master, companion and Lord, with full purpose of, and endeavour after true evangelical obedience, new in its foundation, principle, motives, manner, and ends, Jer 31:18-20; Luke 15:18,20; Hos 14:1-3,8; Acts 11:23; Josh 24:15; Ps 119:59-60.
This evangelical repentance is exceedingly different from that legal fear, grief for, and rage against sin, which are produced by the convictions of unregenerate men. 1. In their order. Legal repentance follows a legal faith of the broken law only; but this evangelical repentance also follows the saving faith of the gospel, Acts 16:30; Zech 12:10. 2. In their cause. Legal repentance proceeds from apprehensions of God's revenging wrath, manifested in his threatenings and judgments, Gen 4:10-14, Matt 27:3-4; Exod 9:27; but evangelical repentance proceeds from apprehensions of God's revenging wrath manifested in Christ's death, and of the free and full pardon of all our sins, Isa 6:5; Dan 9; Ezra 9; Zech 12:10; Ezek 16:62-63. 3. In their object. In legal repentance men are chiefly affected with their gross sins, and of the connection of punishments with them, Gen 4:13-14; Matt 27:4. But, in evangelical repentance, they are chiefly affected with secret and beloved sins, and with sin as odious to God and defiling to their soul, Ps 51:4-5; Rom 7:14,23-24. 4. In their effects. Legal repentance turns men only from gross acts of sin, works death, fills with inward rage against God, and often leads to self-murder, 1 Kings 21:27,29; Gen 4:13; Matt 27:4-5; 2 Cor 7:10; but evangelical repentance turns men from the love of every sin, and works salvation and eternal life, 2 Cor 7:11; Ps 119:104,113; Acts 11:18. 5. In their connection with divine pardons. Legal repentance having no spiritual good in it, hath no proper connection with divine pardon, though God often make it an introduction to it, Acts 2:37; Rom 7:8-13;
but evangelical repentance is the necessary fruit and evidence of God's judicial pardon in justification, and the mean of further intimations of it, of fatherly pardons and removals of corrections for sin, Isa 44:22; Jer 3:12,14-15,21-23; Hos 14:1-3,8.—And, though it be impossible, under legal guilt, which tends to destroy men, and binds them under the dominion of their sin, 1 Cor 15:56; Rom 7:5,8-13, it takes place under that guilt which binds over to God's fatherly anger, that is real love to our persons, and tends to make us partakers of his holiness, Jer 3:1,12-14,22; Jer 31:18-20; Hos 14:1,8; Heb 12:6-11; Ps 94:12; Prov 3:12; Rev 3:19.
Evangelical repentance of our sins is most reasonable and necessary. 1. God often expressly requires it, Ezek 33:11; Isa 1:16-18; Isa 55:7; Isa 44:22; Jer 3; Hos 14:1. 2. His perfections, as manifested in Christ by the gospel, and all promises confirmed in Christ's person and righteousness, mightily encourage to it, Exod 34:6-7; Isa 55:7; Isa 1:18; Mic 7:18-19; Hos 14; Jer 3. 3. Christ's execution of all his offices, and all saving discoveries of him, powerfully promote it, Mark 1:14; Acts 3:26; Acts 5:31; Rom 11:26; Zech 12:10; Isa 6:5,7. 4. God's providential favours and frowns, as well as our own convictions and pressures of conscience, call to it, Rom 2:4; Jer 6:8; Hos 2:6-7,14; Hos 5:15; Acts 2:38; Acts 3:19. 5. The approved examples of all the saints powerfully invite and excite to it, Heb 12:1; Job 7:20; Job 40:4; Job 42:5-6; 2 Sam 24:10; Isa 64:6; Isa 6:5; Jer 3:21; Jer 16:19; Jer 31:18-20; Ezra 9; Ps 51; Ps 38; Dan 9.—And delay of it is infinitely dangerous,—as the present moment may be our last, Prov 27:1; Luke 10:20; Luke 13:3,5; all continuance in sin is a reacting all our former sins with new aggravations,—hardens our hearts in sin, increases our inward corruption, and makes repentance more difficult, Rom 2:4; Ps 95:7; Heb 3:7-8,13,15; provokes God to deny us grace to repent, Hos 4:17; Gen 6:3; Ps 81:11-12; Ps 95:11;—and loses much opportunity of honouring God, and of advancing our own holiness and comfort, Ps 78:33; Ps 90:9. Nor, in 4000 years, have we more than one instance of true repentance in dying moments,—when the Son of God was expiring and triumphing over Satan, on his cross, Luke 23:42-43.
These graces are jointly exercised in our spiritual acts. Thus, in our reception of Christ, our spiritual knowledge discerns him and our warrant to appropriate him; we by faith rest on the faithfulness, power, and love of God, manifested in the gospel grant of him, and upon him as able and willing to answer every end of our salvation, for which he is offered in the gospel; we affectionately delight in, desire after, and
are satisfied with him, and with God in him; and we are ashamed of, and lothe ourselves as guilty, polluted, and miserable. And hence some divines attribute that to one grace, particularly to faith, which properly belongs to another.
From the inbeing and proper exercise of these graces, proceed many delightful Christian tempers, acquired gracious habits, or fruits of our new Spirit under the influence of the Holy Ghost, Gal 5:22-23; Eph 5:9. As, 1. Christian wisdom and prudence,—enabling us to propose proper ends of conduct,—choose proper means,—and execute them in a proper place, time, and manner, and by proper instruments;—to discern what enemies are most dangerous, and how we may best prevent their hurting us,—what friends or companions are most proper and useful for us, and how to improve familiarity with them to the best advantage;—when, and how to oppose, or condescend to, our friends and neighbours, or to reprove and warn them most to their and our advantage;—to discern how to attend God's ordinances, and improve his providences to the best advantage, in honouring him, and profiting ourselves or our neighbours;—and how to live most inoffensively and usefully amidst a crooked and perverse generation, Prov 1:3-4; Matt 10:16-17; Eph 5:15-17. 2. Spirituality of mind, which is manifested in our deliberate esteeming and choosing spiritual things, and in the fixed, and, as it were, natural bent of our affections towards them, and habitual employment of our thoughts upon them,—in our alertness and activity in prosecution of them, and ready preference of them to every temporal concern, Rom 8:5-6; 1 Cor 2:15. 3. Godliness, manifested in our ready reception of God's testimony, Job 23:12; Ps 60:6; Jer 15:16; Ps 85:8; 1 Thess 2:13; fixed trust in, and reverential fear of him, Ps 62:8; Ps 89:7; Rev 15:4; superlative love of him, and unreserved obedience to him, Matt 22:37; Heb 11:8; cordial submission to his disposing will, Matt 6:10; 1 Sam 3:18; 2 Sam 16:11-12; and earnest care to imitate and approve ourselves to him, 1 Pet 1:15-16; Matt 5:48; Luke 6:35-36; Rom 16:10; 2 Tim 2:15; Col 1:10. 4. Pureness of heart, including a conscience sprinkled with Christ's blood, Heb 9:14; Heb 10:22; 1 Tim 1:5; inward hatred and abhorrence of sin, and of all temptations to it, or appearances of it, particularly that which tends towards fleshly lust, Matt 5:8,28-31; Rom 7:24; Rom 12:9; 2 Tim 2:16,19,22; 1 Pet 2:11; 1 Thess 5:22;—and permanent grief on account of past impurities or inherent corruptions, Job 40:4; Rom 7:14-24. 5. Sincerity, which includes our singly aiming to please and honour God in all that we do, 2 Tim 2:15; Col 1:22; and impartial desire and endeavour to know the whole
of our duty, Job 34:32; Ps 119:5,27,33-34;—our earnestly practising that which we know, Ps 119:58-60; with an exact correspondence between our inward sentiments and our external conduct, 2 Cor 1:12; Acts 23:1; Acts 24:16. 6. Humility, which includes a low esteem of our own knowledge,—humbly observing the imperfections of our faculties, and our readiness to mistake,—the great attainments of others,—and the small importance of that knowledge which is not attended with a correspondent holy practice;—low thoughts of our goodness, as borrowed from God,—undeserving and insignificant before him,—unanswerable to our opportunities,—and much inferior to that of some fellow-Christians;—humble sense of our dependence on God, and even on the meanest of his creatures,—of our infinite meanness before him, and our sinfulness and rebellion against him, and wretched abuse of his favours;—and hence a readiness to receive his distinguishing mercies, walk humbly with him, and always depend on him,—undeservedly accepting all his gospel-grants, and obeying all his commandments;—a fixed disposition to behave humbly toward our neighbours, preferring them to ourselves in love and esteem,—never despising them for their meanness, falls, or infirmities,—meekly reproving their faults,—readily receiving their reproofs, and kindly confessing and amending our mistakes;—an abhorrence of self-praise or preference, and boasting,—and all flattery of others;—and a readiness to receive favours with thankfulness, endure contempt without passion, and to serve in the lowest stations with cheerfulness, James 4:6,10; 1 Pet 5:5-6; Phil 2:3; Luke 14:10; Luke 18:14; 2 Cor 10:13-14. 7. Meekness, including a ready and full subjection of soul to God's authority in his word, and cheerful resignation to his providence,—an inward calmness under provocation, and readiness to forgive injuries from men;—carefulness to avoid offending others; a modest comportment of ourselves with our worldly circumstances; and a mild and gentle deportment toward all around us, in temporal and religious concerns, Gal 5:23; 2 Tim 2:23; 1 Tim 6:11; 1 Pet 3:4; Zeph 2:3. 8. Patience, which includes a meek bearing of continued injuries from men,—a kindly receiving heavy and manifold afflictions from the hand of God, and a submissive waiting for his promised favours, Ps 27:13-14; Ps 37:1-8; Ps 62:1,5; Ps 130:5; Ps 123:1-4; Job 35:14; Isa 30:18; Isa 28:16; James 1:4; James 5:7-8,11. 9. Peaceableness, which includes an earnest carefulness to avoid giving, or groundless taking offence;—to maintain peace when enjoyed, and regain it when lost, by satisfying the offended, and by convincing and forgiving offenders, Heb 12:14; Ps 34:14; Matt 5:9; Rom 12:18; Rom 14:19; Gal 5:22.
10. Tenderness of heart, which includes a quick sense of spiritual things,—an inward pliableness to divine influence,—a readiness to engage heartily in known duties, and to mourn for dishonour done to God, and for the falls and afflictions of men, 2 Kings 22:19; Eph 4:32. 11. Bravery, fortitude, or virtue, which includes ability to suppress slavish fears of seemingly approaching calamities; steady boldness in lawful resolutions; undaunted and lively application to even the most difficult Christian exercises; and uniform stedfastness in prosecution of good purposes and dutiful endeavours, 2 Pet 1:5. 12. Zeal, which consists in an earnest abhorrence of that which is evil, and eager desire to maintain and promote that which is good. It is truly regular, when we are zealous against that which we know to be bad, and for that which we know to be good;—when it is proportioned to the importance of things;—when it influences us to an earnest study of holiness and virtue;—and when, in the exercise of it, we avoid all uncharitableness toward others, and all expedients improper in themselves, or unanswerable to our station, for the advancement of truth or piety, Ps 69:9; Ps 119:139; Gal 4:18. 13. Temperance, which imports a stated aversion from such meat, drink, or bodily pleasure, as would indispose our body for subjection to, and service of our soul, or would not comport with our outward circumstances;—or would misspend our time, mar the due exercise of our reason, promote irregular desires, taint our spirits with a wrong bias, unfit us for Christ's second coming, dishonour that outward property which God has given us, or rob him of that which ought to be expended in his service, 2 Pet 1:6; Luke 21:34; Gal 5:23. 14. Equity or justice, which is a fixed inclination to render to God, to ourselves, and to our neighbours, their respective dues; and to wrong ourselves in worldly claims, rather than wrong our neighbour, Rom 13:7-8; Matt 22:19,21,37,39; Matt 7:12. 15. Mercifulness, which consists in a tender sympathy with, and pity of those that are in danger, distress, or poverty; and strong inclination to relieve them to the uttermost of our power, Ps 41:1; Ps 18:25; Matt 5:7; Col 3:12; 1 Pet 3:8; 1 Pet 4:8. 16. Truth, candour, and faithfulness, which include a fixed aversion from every form or degree of deceit or falsehood, and an inclination earnestly to maintain and promote truth on every proper occasion, and to act up to every thing which our character, relations, trust, or engagements require from us, Ps 15:2-3; Luke 16:10-12.—To render all these tempers truly Christian, they must be produced in hearts united to Christ, by gracious virtue derived from Christ and his Spirit, through his word dwelling in us richly, in conformity to Christ, and exercised in obedience to the
authority of Christ, and aiming at his honour and the honour of God in him, 1 Pet 1:4-8; Gal 5:22-23; Gal 2:20; 2 Tim 2:1; 2 Cor 1:12; Phil 4:13.
The abovementioned implanted graces and acquired tempers, are exercised in our dying to sin and living to righteousness. This gradual dying to sin is necessary, because we are never perfectly purged from our sinful corruption in this life.—Indeed believers are freed from the dominion and slavery of sin, Rom 6:7,11,14,18; Rom 8:2; John 8:32,36; and are perfect, 1. In Christ their Head, Col 2:10. 2. They are sound, candid, and sincere,—indulging themselves in no known sin, Job 1:1,8; Gen 6:9; Isa 38:3. 3. Every faculty of their soul, and power of their nature, is renewed in part, 1 Thess 5:23; 2 Cor 5:17; Gal 6:15. 4. They aim at perfect obedience to the whole law of God, Luke 1:6, Phil 4:8; Phil 3:14-15. 5. They are more perfect than other men, Gen 6:9. Nay, some of them are more perfect in gifts and graces than other believers,—those under the New Testament than those under the Old, 1 Cor 2:6; Gal 4:1-3; Phil 3:15; Heb 5:13-14; 1 John 2:13-14. But none of them, in this life, are completely delivered from the pollution and working of indwelling corruption. 1. Scripture represents them all as defiled with, and guilty of sin, 1 John 1:8,10; James 3:2; Prov 20:9; Eccles 7:20; Ps 142:2; Ps 130:3; 1 Kings 8:38,46; Gal 5:17; Job 15:14; Job 25:4. 2. None can bear the yoke of God's law, so as to be thereby justified;—perfect obedience to the moral law being much more difficult than to the ceremonial, Acts 15:10. 3. All believers are taught by Christ to pray daily for the pardon of their sins, Matt 6:12; Luke 11:4. 4. The most eminent saints mentioned in Scripture are charged with sins, even such as were directly contrary to their predominant graces; as Noah, Gen 9:21; Abraham, Gen 12:13,19; Gen 20:2; Job, Job 3; Job 9:3,20,28; Job 15:5; Job 7:20; Moses, Num 11:15,22; Num 20:10,12; Ps 106:33; David, Ps 32:6; Ps 25:11; Ps 51; Ps 130:3; Ps 143:2; 2 Sam 11; 2 Sam 24; Solomon, 1 Kings 11; Isaiah, Isa 6:5; Isa 64:6; Jeremiah, Jer 12:1; Jer 20:7-18; Daniel, Dan 9:6; John, 1 John 1:8,10; James, James 3:2; Paul, Rom 7:14-25.—This last passage cannot respect an unregenerate man; for, 1. Paul speaks as plainly of himself as words can express, relative to his condition just when he was writing. 2. In the verses immediately preceding, he had spoken of himself in the past time, representing what he had been; but here he changes the time, and represents himself as presently under that powerful influence of sin. 3. This passage respects a person that willed that which is good,—that consented to, and delighted in the law of God, after his inward man;—and that felt the remains of indwelling corruption as his
heaviest burden,—and had an inward man which did not sin,—a law in his mind, which warred against the remains of his indwelling lusts;—none of which things are applicable to unregenerate men. 4. There is nothing in the whole passage which could unfit Paul to be a distinguished example of piety and virtue, Phil 3:12-14; 2 Cor 1:12; Acts 24:16.
To anticipate objections, it must be observed, that, 1. Christ's yoke is easy, and his burden light, and his commandments not grievous to believers,—as they delight therein, and are enabled by him to obey in an acceptable, though imperfect, manner; and his blood covers their defects, Matt 11:30; 1 John 5:3; Ps 119:97; Rom 7:22; Isa 40:31; Zech 10:12; Phil 4:13; Rev 7:14; Rev 19:8. 2. Believers are free from sin, i.e. from its legal guilt, dominion, and slavery, Rom 6:2,7,11,18; and do not sin, do not make a trade of sinning with pleasure and delight. Not being under the law as a covenant, they cannot sin against it,—and their new nature, being born of God, cannot sin at all, 1 John 3:9; 1 John 5:18; John 8:34. 3. All things are possible to them that believe. By the prayer of faith, they can obtain every thing that is for their real advantage; and, in Christ's strength, they can patiently endure all the changes which God's providence makes in their lot, Mark 9:23; Phil 4:13.
God permits the continuance and frequent prevalence of sinful corruptions in believers, while they live on earth, 1. To correct them for former sins, Ps 81:11-12. 2. To manifest to them the abundance and power of their secret sinfulness, Ps 19:12-13; Rom 7:14-25. 3. To manifest the deceitfulness and desperate wickedness of sin, and render it more hateful to them, Heb 3:12-13; Rom 7:14-24; Ps 51:4. To make them more deeply sensible of their need of Jesus Christ as their righteousness and strength, Matt 9:12-13; Isa 45:24. 5. To lead them to a constant and close dependence upon him, as made of God to them wisdom, righteousness, sanctification, and redemption; and to much study of familiar fellowship with God in prayer, Heb 12:1-2; Isa 45:24; Ps 25:2; 2 Cor 12:7-9. 6. To render them humble, 2 Cor 12:7; Isa 6:5; Isa 64:6; Phil 3:8-9; Rom 7:14-25; 1 Tim 1:15. 7. To excite them to more activity and watchfulness, in the mortification of sin, Mark 13:37; Mark 14:38; 2 Pet 2:1; 2 Pet 5:8; Heb 12:12; James 1:21; Col 3:5. 8. To dispose them to extend their charity and Christian fellowship to the weakest followers of Christ, Heb 10:24-25; Rom 14:1. 9. To wean their affections from things on earth, and make them long for the heavenly purity and happiness, Gen 49:18; Phil 1:21,23; 2 Cor 5:1-7; Titus 2:12-13. 10. That, as in other cases, he may produce great effects gradually.—But, as most
of these ends could be otherwise gained, perhaps God, in this dispensation, chiefly intended, 1. To conform our death to sin, to Christ's gradual suffering or death for sin, Gal 2:20; Rom 6:4-6; Rom 8:29. 2. To manifest the exceeding riches of his own grace;—for,—the more numerous and aggravated sins he forgives, the more of his grace, and of the virtue of Jesus' blood, appears in the pardon:—the more deeply sin appears to be rooted in our nature, the more is the grace of God exalted in extirpating it:—the more of our weakness appears, the more abundantly the grace of God is displayed in our supply, support, and victory over sin:—the more difficulty appears in the work of our salvation, the more is the free grace of God manifested in completely perfecting it.
The sinful corruption of our nature, called the old man, from its antiquity, craftiness, and dying condition in believers, Eph 4:22; Rom 6:6;—the law of the members, or law of sin and death, from its powerful influence in many different forms to defile and ruin us, Rom 7:23,25; Rom 8:2;—the flesh, from its filthiness, earthliness, and exertion of its influences through our body, Rom 8:1,4; Gal 5:17,24; and lust, from its constant tendency toward sinful acts, Eph 2:2,—remains during this life in every believer, in all its original forms,—in ignorance, pride, vanity, and falsehood, in their mind;—in stupidity, partiality, and aptness to call evil good, and good evil, in their conscience;—in weakness to, and aversion from good, in enmity against God, and perverseness with respect to their chief end, in their will;—in earthliness, disorder, and inordinacy in their affections;—in levity and treachery, in their memory;—and in a readiness to be instrumental in unrighteousness, in their bodily members, Rom 7:14-25; Isa 64:6.—The force of this indwelling corruption is weakened, and its dominion destroyed in regeneration; but it must be gradually mortified in sanctification, Rom 8:2,13; Gal 5:24; Col 3:5; Eph 4:22.
The mortification of this remaining sinfulness of nature doth not consist in concealing it,—or in diverting its particular lusts into some other channel of influence,—or in improving our natural powers in opposition to it,—or in occasional conquests of some particular lust in times of conviction, danger, or distress;—or in the utter extinction of it in this life; but it consists in, 1. An earnest labour to destroy the root of sin, by a continued application of Jesus' blood to our conscience, for the removal of all that guilt which defiles it from time to time, Heb 9:14; Heb 10:19-22; 1 John 1:7,9. 2. Animated by evangelical pain for it, hatred and abhorrence of it, and all its works,—endeavouring to lessen its power and fulness, by an earnest improvement of Christ's death, resurrection, word, and Spirit, in opposition to it, and receiving out of his fulness more
and more supplies of grace to take its room in the several powers of our soul, Rom 7:14-24; Job 42:5-6; Ezek 36:31-32; Ps 143:12; Phil 3:9-14; Eph 4:22-24; Eph 5:15; Eph 5:14; Rom 13:14; Rom 6:6; Rom 8:13; Col 3:5,9-10. 3. A gradual diminishing of our love to sin, and increase of our hatred against it, and all its appearances, produced by the love of God being shed abroad in our heart, Rom 5:5; Rom 7:24-25; Job 40:4; Job 42:5-6; Ps 119:104,113. 4. By earnest watchfulness against the first motions of sin and all temptations to it, diminishing the workings of it in thought, word, and deed, and our inclinations to them,—through the exercise of inward graces, strengthened and actuated by Christ and his Spirit, Prov 4:23; Rom 6:12; Rom 8:13; Eph 6:10-19; Phil 4:13; 1 Cor 16:13; Col 3:5; Gal 5:17,24.
Hence follows a constant warfare between the indwelling grace and sinful corruption of believers, Song 6:13; Rom 7:23; Gal 5:17; Eph 6:12. This inward warfare is not merely between their inclination and their conscience, or with respect to gross sins only, as often happens in unregenerate men; but their inclinations, as far as renewed, war against their inclinations, in so far as they are not renewed;—even with respect to the most secret sins, Rom 7:24-25; Ps 19:12-13.—In this warfare our indwelling corruptions, assisted by Satan and all the enticements of this world, do, by deceit and violence, often prevail over our inward graces, and make us commit sin in thought, word, or deed, Rom 7:14-29; Isa 64:6; James 1:14; James 3:2; which prevalence hath a native tendency to reduce our soul under the dominion of sin, Rom 7:23.—But Christ's complete deliverance of us from under the covenant of works, and his removing the curse, which is the strength of sin, and his effectual assistance of our graces by his intercession, word, blood, and Spirit, and providence, not only checks this dreadful tendency of the motions of sin, but enables us to repent of, and overcome that sin into which we had fallen, Rom 8:2; Rom 7:4,6,14; Ps 51; Ps 38.
In this spiritual warfare, nothing is of more importance than a vigorous exercise of self-denial, in which we, at once, die to sin and live unto righteousness, Matt 16:24. In this exercise we renounce our natural, civil, and religious, as well as sinful self, in so far as it is apt to take the place of Jesus Christ, his Father, and the blessed Spirit, in our hearts or lives, Matt 16:24; Luke 14:26; Titus 2:12. We renounce our wisdom and knowledge, as altogether insufficient to guide us to real and lasting happiness, and embrace Christ, as made of God to us wisdom, and his word and Spirit, for our instructor and director, Prov 3:5-7; 1 Cor 1:24,30; 2 Thess 2:13. We renounce our own qualities and works, as altogether unfit to
justify us before God, or to be the ground of our hope, and price or condition of our happiness, and heartily submit to, and accept of, the righteousness of Christ alone, Isa 64:6; Phil 3:9. We renounce self, in all its excellencies, relations, and enjoyments, as altogether improper to be our portion; we seek and place our chief happiness in God, as our God in Christ, Phil 3:19-20; 2 Thess 3:5; Col 3:1-2; Ps 73:25-26; Ps 16:5-6; Ps 142:5; Lam 3:24; Matt 10:37-38; Matt 19:29. We renounce self, as altogether unfit to be our chief end, or any end at all, but in subordination to God,—and direct all that we do, to his glory, 1 Cor 10:31; 1 Cor 6:19-20; Col 3:17; 1 Pet 4:11; Eph 3:21; Ps 118:28; Exod 15:1.—Contrary to the natural corrupt bias of our soul, we subordinate all our care for, and delight in lawful, temporal enjoyments, to a concern for that which is spiritual and eternal, Matt 6:33; John 6:26-27; 2 Cor 4:18; Luke 10:41-42.—Refusing to obey our own selfwill, we submit ourselves wholly to God, as our God and Ruler in Christ, and to his law, as holy, just, and good, Rom 7:12,14; Rom 14:8-9; 1 Cor 6:19-20; Deut 4:2; Deut 5:32; Deut 12:32; Matt 28:20.—Renouncing our own choice, we cheerfully submit to, and kindly receive whatever God, our Father, and the proprietor of all things, is pleased to distribute to us, Job 1:21; 1 Sam 3:8; Ps 39:9; Matt 20:15; Phil 4:11-13; Acts 21:14; Matt 26:39,42; John 18:11.—Distrusting self and every other creature, we, without anxiety, depend on God in Christ, as our God, to bestow upon us whatever is truly good and best for us, in his most proper time, place, and manner, Jer 17:5-8; Ps 84:11-12; Ps 4:6-7; Ps 34:8-10; Ps 85:12-13.
To live unto righteousness, is more and more to love and abound in inward holiness, and in the practice of good works proceeding from it, Job 17:9; Prov 4:18; Ps 92:13-14; 1 Cor 15:58.—A good end is not sufficient to constitute our works good; for, 1. Men may do that which God has forbidden in his law, with a good intention, John 16:2; Acts 26:9. 2. Men may have a kind of good intention without any proper knowledge of the law of God, which is the standard of our actions, Rom 10:2-3; Rom 14:15; 1 Tim 1:7-8. 3. Not merely our intention, but our whole nature and exercise, are bound, and therefore ought to be regulated by the law of God, Deut 4:2; Deut 12:32; Matt 22:37,39.—It is not sufficient to constitute our works good, that they be required in the law of God: They ought also to be performed from proper principles and motives, in a right manner, and to right ends, duly subordinated.—And, to render our works, which are required by the law of God, truly evangelical, and new obedience, they must
be built upon a gospel foundation,—the revealed truths of God relative to our free, full, and everlasting salvation, flowing from his free grace, reigning through the imputed righteousness of Christ, and the holy law, as through his fulfilment of it, turned into a perfect law of liberty, to direct our hearts and lives,—received into all the powers of our souls, John 8:32; John 13:17; James 1:21; 1 Thess 2:13.—They must proceed from vital gospel principles,—a mind enlightened with the knowledge of Jesus Christ, as our Saviour, Portion, and Lord; a conscience sprinkled with his law-magnifying blood, and a will and affections renewed and actuated by his indwelling Spirit, Matt 7:17-18; Matt 12:33-35; Luke 8:15; Gal 1:16; Heb 9:14; 1 Tim 1:5; Ezek 36:25-26.—They must be influenced by gospel motives impressing our heart,—the redeeming love of God, and his authority as our God in Christ, manifested in his law, as our rule,—the example of Christ, and of God in him, as our Father and friend,—and the well-grounded hope of eternal life as his free gift, 2 Cor 5:14-15; 1 John 4:19; 1 Thess 4:3; Eph 5:1-2; Heb 12:1-2; 1 Cor 15:58. They must be performed in a gospel manner, in the exercise of faith on Christ, as our righteousness and strength,—and of grateful love to him as dying for us,—and with great humility, reckoning ourselves infinite debtors to his grace, and after all that we do, less than the least of his mercies, 1 Tim 1:5; Gal 2:19-21; Phil 4:13; Zech 10:12; Ps 116:16; Mic 6:8; Luke 17:10; Gen 32:10.—They must be performed to an evangelical end, to render us like God our Saviour, glorify God our Maker and Redeemer, profit our neighbour, and bring him to God in Christ;—and to prepare us for the free, full, and everlasting enjoyment of God, as our redeeming All in All, Luke 6:27-36; 1 Cor 6:19-20; 1 Pet 1:15-16; 1 Pet 2:9; 1 Pet 3:1; Matt 5:16; 1 Cor 7:16; Rev 3:21; Rev 22:14.
It is not enough that we have real grace, and have done some truly good works: we ought always to increase and abound in them more and more, 2 Pet 1:4-8; 2 Pet 3:11,13,18; Titus 2:11-14; Titus 3:8,14; Phil 3:12-14; Phil 4:8; Heb 12:1-3; 1 Cor 9:24; Job 17:9; Prov 4:18. And, notwithstanding inconceivable opposition from their indwelling corruptions, and their assistants, all true believers do increase in the measure, strength, and liveliness of their implanted graces and Christian tempers, and become more earnest and exact in holy thoughts, words, and deeds, Ps 92:13-14; Ps 84:7; Job 17:9; Prov 4:18. But they do not grow at all times, or alway in every respect, 2 Sam 11; 1 Kings 11; Matt 26:69-74.—Nevertheless, through God's making all things to work together for their good, they sometimes increase in self-acquaintance and humility, when they apprehend themselves growing
worse,—even as cold and storms promote the growth of trees, while they seem to hinder it, Rom 8:28; 2 Cor 4:17; Jer 17:8; Mic 7:14; Hos 2:7,14; Isa 27:9; Ps 119:67,71,75; Heb 12:6-11; Prov 3:12.
But no human works or qualities, however excellent, can deserve any favour from God. The best works of unregenerate men deserve nothing but his wrath. 1. They want all the former constituents of true goodness. They are not done in faith, Rom 14:23; Titus 1:15; 1 Tim 1:5; nor in obedience to the authority of God in his law, Deut 12:32; Rom 8:7-8; Zech 7:5. 2. Their most useful works are represented as sin, Prov 15:8; Prov 21:4,27; Prov 28:9; Isa 1:11-15; Isa 58:3. Nay, sinning in one point renders a man a transgressor of the whole law, James 2:10. 3. Unregenerate men are represented as fools, atheists, and most wicked, Ps 14:1-4; Eph 2:1-3,12; Titus 3:3; Rom 1:29-32; Rom 3:9-20. 4. The implantation, or beginning of grace in men, is a free gift of God's grace, Rom 9:16; Eph 2:4-10; Titus 3:3-7; 2 Cor 3:3,5; 2 Cor 4:7; Rom 11:26,35.—As proper merit, of condignity, requires, not only that the meritorious works be perfect, but that they be performed in our own strength, and be more than is due from us to God, and be equal in value to the bestowed reward, it is plain, that neither saints nor angels can thus merit any thing from God. For, 1. We owe all possible obedience to his law, Ps 95:6-7; Ps 100:2-3; Matt 5:48; Matt 22:37,39; Luke 6:27-36; Rom 8:12. 2. All our works, which are truly good, are the product of God's grace within us, James 1:17; Phil 2:13; 2 Cor 3:5; 1 Cor 4:7. 3. None of our works are answerable to the demands of God's law, Rom 17:18; Gal 5:17-18; Isa 64:6. 4. There is no equal proportion between the good works of finite creatures, and a reward of everlasting happiness, Rom 8:18; 2 Cor 4:17; Rom 6:23; Rom 4:4; Rom 11:6.—Nay, believers' good works cannot, even by pactional merit, purchase their reward of eternal life. 1. Their works on earth are never perfectly answerable to any law which God can prescribe for them, Matt 5:48; Matt 22:37,39; 1 Pet 1:15-16; Matt 7:12; Isa 64:6; Eccles 7:20; 1 Kings 8:38,46; James 3:2; 1 John 1:8,10. 2. The law of Christ, under which they are placed, being a perfect law of liberty, can constitute no pactional merit, James 1:25; James 2:12; 1 Cor 9:21. 3. The grace of God toward them, and the righteousness of Christ imputed to them, leave no place for their pactional merit, Rom 5:16-21; Heb 10:10,14; Heb 9:12; Eph 2:4-9. 4. The principles of faith and love, from which their good works proceed, suppose their full possession of Jesus' righteousness, which is meritorious in every respect, and of a full title to all the grace and glory of the new covenant, 2 Cor 5:14-15,21;
Rom 3:24,31; Gal 2:16,19-20.—Indeed believers' good works are rewarded by God. But, 1. This reward is entirely of his own free grace, Rom 5:21; Rom 11:6; Rom 6:23. 2. It is bestowed upon believers, not for their works sake, but because their persons are united to Christ, and accepted in him, 1 Cor 15:58; Isa 45:17; Ps 72:17. 3. There is a mere connection of order between their good works and their gracious rewards,—the blessing of holy diligence being bestowed antecedently to remarkable happiness;—and the blessings which follow being proportioned to such antecedent ones as admitted of degrees; Rev 2:7,17,26; Rev 3:5,12,21; Luke 19:16-19.
To promote right conceptions, and a regular study of sanctification, the following rules must be carefully observed:
1. The true nature of sanctification, and its manifold ingredients, must be learned with the utmost care and attention, Prov 19:2; Jer 5:4; Hos 4:1-2,6; Isa 27:11. For many, through ignorance of these, take an outward profession, a blameless behaviour among men, formal devotion towards God, or even popish or heathen superstition, for true holiness, Matt 19:20; Gal 1:14; Rom 7:9; Phil 3:5-6; Isa 58:2; Matt 15:1-9.—The nature and ingredients of sanctification must be learned from the word of God, which is the regulating standard of it,—from the covenant of grace, which provides it for us as a free and gracious privilege,—and from our condition in this world, relative to ourselves, or to our connections with others, Isa 8:20; Isa 34:16; John 5:39; Isa 55:3; 2 Sam 23:5; 1 Pet 5:8; Eph 6:10-20; Eph 4-6; Col 3-4.
II. The proper methods of attaining true holiness of nature and practice must be learned with the utmost accuracy and diligence. For, 1. The law of God, which prescribes and regulates our sanctification in all its matter, manner, and ends, being spiritual and exceeding broad, is not, in a proper degree, easily understood, Rom 7:14; Ps 119:96. And yet it must be wholly attended to, in our pursuing a course of true holiness, James 2:10; Matt 22:37-40; Matt 7:12; Titus 2:12. 2. By nature we neither know the proper method, nor have any proper ability to study true holiness, Eph 5:8; Eph 2:1-3; Rom 8:7-8; Rom 5:6; John 15:5-6; John 6:44; 1 Cor 2:14. 3. The proper method of sinful men's attaining true holiness can only be learned from the word of God, Rom 2:14-15; 2 Tim 3:15-17; John 5:39; Isa 8:20; Deut 12:32. 4. No adult persons can justly hope to attain true holiness without using proper methods, Acts 26:17-18; 2 Pet 1:2-4; Rom 6:6,17-18; Eph 6:10-19. 5. The true method of sanctification of sinful men being one of the great mysteries of religion, is not easily learned, even out of the Scriptures, 1 Tim 3:16; 1 Cor 1:19-24,30; 1 Cor 2:14; Ps 119:5,18; Ps 143:10; 2 Thess 3:5. 6. A proper
knowledge of the true method of sanctification is exceedingly useful—for establishing our mind in the truths of the gospel, in opposition to error; for, if a doctrine promote universal holiness, it is certainly true, 1 Tim 6:3; John 17:17-18; Matt 7:15-16;—and for making us persevere in the study of holiness, Isa 64:5; 2 Tim 2:5,15. 7. Through their ignorance of the proper method of attaining true holiness, many content themselves with a mere shadow of sanctification, and others even neglect that;—and not a few, after they have begun an apparent earnestness in religion, suddenly stop, and become profane, or even murder themselves.
III. There can be no proper study of true holiness, without being first in order, furnished with an inward inclination to it,—a real persuasion of our reconciliation with God through the imputed righteousness of Christ,—a well-grounded hope of eternal life—through his obedience and death,—and a cordial belief that God, by his grace, will enable us to perform our duty in an acceptable manner. I. We must have a fixed and abiding inclination towards holiness of heart and life implanted in us: For, 1. The duties of the law, such as delighting to do God's will,—loving him with our whole heart, soul, mind, and strength,—loving our neighbour as ourselves, etc. cannot be performed without such an inclination, Ps 40:8; Matt 22:37,39; 1 Tim 1:5; Luke 8:15; Gal 5:16-17,24; Job 23:12; Ps 19:10; Ps 42:1-2; Ps 63:1-2; Ps 84:2. 2. Both Adam and Christ were formed with such an inclination to qualify them for their study of holiness, Eccles 7:29; Gen 1:27; Luke 1:35; Heb 7:26. 3. By nature we have no such inclination, but the contrary in us, Matt 12:33; Matt 15:19; Rom 8:7-8; Jer 17:9. 4. All believers find the receipt of this inclination absolutely necessary to their studying holiness, Ps 51:10; Ps 119:36-37. 5. God not only requires it, but hath promised to bestow it, in order to our practising holiness, Ezek 36:26; Ezek 11:19-20. II. We must be persuaded, on God's own testimony, of our new covenant reconciliation with him as our friend: 1. Adam was created in high favour with God, that he might exercise himself in the study of holiness, Gen 1:26-27; Gen 2:16-17; and Christ was God's beloved Son, high in his favour, Matt 3:17; Matt 17:5; Isa 42:1; Col 1:13. 2. Our conscience, when thoroughly convinced, dictates, that we can do nothing that is spiritually good, unless God, in his free favour, enable us, 1 Cor 15:10; 2 Cor 3:5; Phil 2:12-13; 1 Thess 5:23; which he can only do, in consequence of removing his curse, which condemns us to lie under his displeasure and wrath, Gal 3:13; Rom 6:14; Rom 8:2; Rom 7:4,6. 3. The duties required by the law, cannot be performed without persuasion of our reconciliation to God, Matt 22:37,39; John 4:16-19. 4. Our conscience must be purged from dead works to serve the living God, Heb 9:12,15;
Heb 10:1-2,4,14,17,22; 1 Tim 1:5. For, if sin lie on our conscience, it will dispose us to curse God rather than to serve him, Job 1:5. 5. By manifesting himself as reconciled, God ordinarily encourages and excites to holiness, Jer 3:14,22; Hos 14:1-8; Isa 44:22; Ezek 16:62-63; Ezek 36:25-31. His sacraments of initiation into his service import reconciliation, Gen 17:7-14; Acts 2:38-39. God began the publication of his law at Sinai with declarations of his being a reconciled God, Exod 20:2,5,7-8,12; Exod 19:5-6; Exod 24:1-8. All the Jewish priests and Levites were admitted into their holy service by sacrifices and washings, which imported reconciliation, Exod 29; Lev 8-9; Num 8. Every Jewish day, month, and year began with one or more sacred festivals of reconciliation with God, Num 28-29; Lev 23. Our Christian week begins with a sacred festival, and a sacramental feast of reconciliation, Acts 20:7; John 20:20,26; 1 Cor 11:23-26; 1 Cor 10:16. 6. Reconciliation with God is represented as the source of all genuine study of gospel-holiness, Eph 4:31-32; Eph 5:1-2; 1 John 2:12,15; Heb 12:28; Ps 119:32; Ps 116:16; Luke 1:74-75; 2 Cor 5:14-15,19; 2 Cor 6:18; 2 Cor 7:1; Titus 2:11-12. III. We must have a well-grounded hope of everlasting happiness in the full enjoyment of God, through the imputed righteousness of Christ, as its proper condition and price. 1. The nature of our duty, particularly our love and gratitude to God, require this, 1 John 3:1-3; 1 John 4:9-10,19. 2. Since the fall, God hath always proposed this hope as men's encouragement to holiness, Heb 12:1-2; 2 Cor 4:16-18; Heb 10:34-35; Heb 11:26; 1 Cor 15:58; Ps 119:166; Titus 2:12-13; 2 Pet 3:11,14,18. 3. This the more effectually induces to holiness, as our eternal happiness has perfect holiness as its principal ingredient, 1 John 3:2-3; Ps 119:166; Hos 11:4. IV. We must have a well-grounded persuasion of God's making us able and willing to serve him acceptably. 1. We have no natural ability or willingness to serve him in this manner, Eph 2:1; Rom 5:6; Rom 8:7-8; Jer 17:9; 2 Cor 3:5; John 15:5. 2. The study of true holiness is very difficult, and there are many adversaries, Gal 5:17,24; Eph 6:10-20; Rom 7:14-24; Rom 8:13; Col 3:5; Matt 15:23-28; Matt 16:24; Matt 19:29. 3. God never sent any a warfare on their own charges; neither Adam, Gen 1:27; Eccles 7:29; nor Moses, Exod 3-4; nor Joshua, Josh 1; Josh 5:13-14; nor the apostles, Matt 28:20; John 20:21-22; Acts 1:8; Acts 26:17-18; nor Christ, Isa 42:1; Isa 49:1-2; Isa 50:7,9; Isa 61:1; Isa 11:2. 4. He hath secured ability for, and willingness in the study of holiness for his people, Rom 6:13-14; Eph 6:10-11; 1 John 2:13-14; Phil 2:12-13; Phil 4:13.
IV. All our furniture for the study of gospel-holiness must be received from the fulness of Christ, by spiritual union to and fellowship
with him, John 14:20; John 17:22-23,26; John 15:4-5. 1. All the fulness of new-covenant grace is lodged in him, Col 1:19; Col 2:10-13,19; Eph 1:3; 1 Cor 1:30; 2 Cor 1:20; Ps 72:17; Gal 2:20; 1 John 5:11-12; and particularly the forementioned furniture, Rom 8:14-15; 2 Cor 5:17-21; Rom 5:19,21; Rom 8:33-39; Col 1:27; Zech 10:12; Isa 45:24. 2. The scripture-emblems of our union with Christ, import that we must live by him, as he does by his Father, John 6:57; receive life from him as we do sin and death from Adam, Rom 5:12-21; 1 Cor 15:22,45; receive influences from him, as our body derives its sensation from, and receives its nourishment by, our head, Col 2:19; Eph 4:16; bring forth good works by him, as a wife does lawful children by her husband, Rom 7:4,6; derive life and nourishment from him, as a branch does from its root, John 15:4;—and as our body does from its food, John 6:51-56; and become a spiritual temple in him, as stones are built in connection with their foundation and cornerstone, 1 Pet 2:4-6; Eph 2:20-22. 3. Christ's end in his incarnation, death, and resurrection, was to form in himself a treasure of holiness, to be imparted to us through union to, and fellowship with him, John 1:14,16; Phil 3:10-11; 1 Cor 15:45-49; Rom 6:4-6. He partook of our nature, and became God with us, that we might be made partakers of a divine nature, and be filled with all the fulness of God, Matt 1:23; Col 2:9-10; 2 Pet 1:4; Eph 3:19; John 1:14,16. In his life he purchased life for us, Rom 5:10,17-19,21; Dan 9:24. In his death he freed himself, and us in him, from the curse of the broken law, and crucified our old man of inward corruption, which derives its strength from it, Rom 6:2-4,6,10-11; Phil 3:10-11; John 12:24; Isa 53:10. In his resurrection, he solemnly took possession of legal, spiritual, and eternal life in our stead, Rom 4:25; Rom 6:4-5,10-11; Rom 7:4,6; Eph 2:6; Ps 21:4. 4. All sanctifying influences are from the Holy Ghost working upon and in us, only as first resting upon, and abiding in Christ, and taking of the things which are his, and shewing them unto us, Rom 15:16; Gal 5:25-26; Isa 11:2; John 1:32; John 3:34; 1 Cor 12:13; Rom 8:2,9-10; John 16:13-14; Gal 4:5-6.
V. As God's justification of our persons and renovation of our nature must necessarily precede all our study of holiness, we must receive Christ in all his offices, as offered in the gospel, in order to our beginning and carrying it on.—In the gospel, Christ and his fulness are brought near, presented, and offered to us, as sinful, indigent, and miserable, Isa 9:6; Acts 3:26; Acts 13:26,34; Rom 16:26-27; Eph 3:8. Hence it is called the ministration of the Spirit, and of righteousness, 2 Cor 3:6,8; Rom 10:6-8; Gal 3:2-5. And, by faith, we do not merely
assent to the truth of the gospel, but therein receive Christ, and God in him, as given to us, John 1:12; 1 John 5:11-13; 2 Cor 1:20; 1 Pet 1:21; John 14:1, and hereby become one with Christ, Gal 2:20; Eph 3:17; 1 John 5:11-13; John 6:56; Rom 8:1; and are rooted in him, eat his flesh and drink his blood, Col 2:6-7; Gal 3:14,26-27; Acts 26:18; John 6:54-57; John 7:37-39, and receive a full salvation as God's free gift in him, Eph 2:8-9; Rom 3:24-25; Acts 10:38,43; Rom 11:6. And faith in this receiving Christ, hath a peculiar fitness for improving him as a foundation, fountain, or root of holy exercises.—It removes the world, as it is an occasion of sin,—a pretended portion for our soul, or as useful in any other but the new covenant channel;—that we may trust and cleave to him, who, by his Spirit, hath entered into our hearts, 1 John 5:4; Gal 6:14; Phil 3:7-9; Hos 14:3; 2 Chron 20:12; Ps 73:25-26,28; Ps 143:9; Ps 57:1; Isa 26:3-4; Isa 50:10; Ps 25:1; Ps 37:5; Ps 55:22;—and thus derives from him all the furniture necessary for us, Rom 6:2,4,6; Gal 5:22-23; Ps 31:14; Ps 65:3-4; Isa 45:24-25; Phil 4:13; and prompts our soul to all holy duties, Col 1:11-12; 1 John 5:12; 1 John 2:6; 1 John 4:19; 1 John 3:1,3; 2 Cor 5:14-15; Gal 2:20.
But here it must be carefully observed, I. That no true holiness can be attained by us in our natural state of separation from Christ. 1. All the furniture necessary for it is conveyed and produced in us by Christ's entrance into our hearts, 1 Cor 1:30; Eph 2:10; Eph 3:17-19. 2. In our flesh or natural state, we cannot please God, Rom 8:8; John 3:6; Eph 2:1-3; but are under sin, guilt, and the curse on account of it, Eph 2:3; Rom 8:1,7; and are blinded by, and bondslaves to Satan, 2 Cor 4:3-4; 2 Tim 2:26. 3. In order to promote the study and practice of holiness, our whole state of person and nature must be changed. We must be renewed, born again, created in Christ, Eph 4:21-24; Eph 2:10; Rom 13:14; Col 3:10-11; Col 2:10-12; 2 Cor 5:17-21; Gal 6:15. Christ did not die for us, to rectify our natural state, but to remove it; nor to rectify our old man, but to crucify and destroy it, Gal 3:13; Gal 4:4-5; Rom 6:2,6,10-11,14; Rom 7:4,6; Gal 5:24. And it is his being in us, that delivers us from our reprobate or unregenerate state, 2 Cor 13:5. 4. The gospel is preached to unbelievers to awaken and raise them out of their natural state, and to make them new men, perfect in Christ, Col 1:28; 2 Cor 3:6; 2 Cor 10:4-5; John 5:25; 1 Thess 1:5-6; even as Christ's addresses to the dead or diseased, tended to being them out of that condition, Mark 5:41; John 11:43-44; Matt 9:6; Mark 3:5. II. All attempts of men to perform sincere obedience, in order to be a foundation of their right to
salvation, or of their trust in Christ, are most legal and wicked. 1. They are plainly condemned by the Spirit of God, Rom 9:31-32; Gal 5:2,4; Gal 2:21; Luke 18:11-13. 2. Salvation by the grace of God is directly contrary to every form of attaining it by our own works, Gal 3:12; Gal 5:2,4; Gal 2:16,19; Rom 4:4-5; Rom 10:3-8; Rom 11:6. 3. God never intended his gospel to dishonour his law, by offering to it our works, which are but as filthy rags,—but to establish and exalt it by a complete and transcendently glorious fulfilment, Gal 4:4-5; Gal 3:10-14; Matt 3:15; Matt 5:17-19; Rom 3:21-27,31; Rom 4:5; Rom 8:3-4; Rom 10:4; Isa 42:21; 2 Cor 5:21; 2 Pet 1:1. 4. All performance of good works, in order to recommend us to God's favour, or to give us a right to Christ, is contrary to his execution of his saving offices,—as we would be in part saved before we were connected with him, Rom 10:3; Gal 5:2,4; Gal 2:21; Matt 9:13; Matt 18:11. III. All attempts to perform holy duties, in order to recommend our persons to God's favour, or to procure a right to salvation, instead of making us more holy before God, render us much worse. 1. The law, as a covenant, was never given since the fall, that men might obey it, but to convince them of sin, and drive them to Christ, Rom 5:20; Gal 3:24. 2. The law, as a broken covenant, allows men no life, no strength for obedience, but is the ministration of death, irritating and strengthening sin, Ezek 18:4; 2 Cor 3:6-14; Rom 10:5; Rom 7:5,7-13; 1 Cor 15:56. 3. Hence all attempts to obey it in this form, do but fasten the curse upon us, which blasts our knowledge, and all the means of grace and holiness which we enjoy, Gal 3:10; Rom 9:31-32; Rom 11:8,10. 4. All such attempts toward holiness labour to make Christ's atonement contemptible, useless, and sinful, Rom 10:3; and exclude all his saving influences from us, Gal 2:21; Gal 5:2,4; Rom 9:30-32; Matt 9:13; Luke 19:10; and render the promises of the new covenant of no effect, Rom 4:14;—and are but the working of our inward enmity against God, Rom 8:7.
VI. To promote the study of true holiness, we,—depending on no change of our nature or practice, as our warrant and ground of right,—as sinful and wretched men, must unite with Jesus Christ, as made of God to us, in the gospel-offer, wisdom and righteousness, and sanctification and redemption. 1. Till we be united with him, we are under the law, which is the strength of sin, and excludes all the abovementioned preparations for the study of gospel-holiness, Rom 7:4; 1 Cor 15:56; Gal 3:10. 2. Christ never requires holiness to warrant our receiving him in the gospel, but invites men, the very worst not excepted, but rather particularly called, to come directly to him, as they are, for whatever wisdom, righteousness, sanctification,
and redemption they need, Prov 23:26; Prov 1:20-23; Prov 8:4; Prov 9:4-6; Isa 1:18; Isa 46:12; Isa 55:1-7; Jer 3:1,4,13-14,22; Matt 11:28; Matt 9:13; 2 Cor 5:19-20; 1 Tim 1:15; Rev 22:17; Rev 3:17. No true repentance is ever required as our qualification warranting us to receive Christ as our Saviour; for it is a turning to God through him as our way, Hos 14:1; Isa 44:22.—Nor willing subjection to God's law; for that proceeds from our deliverance by Christ, Ps 116:16; Luke 1:74-75.—Nor humiliation for sin; for that is the fruit of God's application of Christ to us, Ezek 36:25,31; Phil 3:7-9.—Nor purity of heart; for that is produced by faith coming to Christ, Acts 15:9.—Nor love to God; for that must proceed from his loving us, and washing our consciences in Christ's blood, 1 John 4:19; 1 Tim 1:5.—Nor filial fear of God; as that must proceed from our having received the kingdom, Heb 12:28.—Nor prayer, as a good work; as that proceeds from believing on Christ, Rom 10:14; Heb 13:10,15.—Nor forgiving others the injuries which they have done us; as that is a fruit of God's Spirit in us, and of his forgiving our sins in Christ, Eph 4:30-32.—All these proceed from faith, which is the first habit and work in order of nature, John 6:29; Gal 5:6; Rom 14:23.—Nor is regeneration our warrant or ground of right to receive Christ, as it is effected in him, Eph 2:10; 1 Cor 4:15. 3. If we could attain any true holiness or virtue before our union to Christ, it would infallibly exclude us from all warrant and access to believe in him, and demonstrate that we were none of those lost sinners whom he came to seek and save, or calls to himself, Luke 19:10; Matt 18:11; Matt 9:12-13; 1 Tim 1:15; Isa 55:7.
VII. Gospel-holiness must be earnestly sought after by faith, as a necessary and principal part of our salvation,—enjoyed in consequence of our union with Christ, justification by his blood, and reception of his Spirit. It must be earnestly sought after, as it is of great importance, as a necessary mark of our union with Christ, and pledge of, and preparation for our being eternally with him, 1 Cor 1:30; John 13:8; Rom 8:1-4; Heb 12:14; 2 Pet 3:11,14,18; 2 Pet 1:3-10; Titus 2:11-14; Rev 22:14; and wherever true faith is, it works by love, and pants after progress in holiness, Gal 5:6; Ps 143:10; Ps 51:10; Ps 119:5,11; Jer 31:18; Rom 7:14-24.—It must be earnestly sought after, as a necessary part of salvation, Matt 1:21; Titus 3:5; Eph 2:10; Gal 5:10,14; Rom 7:4,6; Rom 11:26. It is to be sought after in due order, consequential to our spiritual union with Christ, justification by his imputed righteousness, and receiving his sanctifying Spirit, John 15:4-5; Heb 9:14; Gal 5:18,25.
VIII. Not only at first, but as long as we live on earth, we must always receive the comforts of the gospel, in order to qualify us for obeying the law, as a rule of life. 1. The necessity of the fourfold furniture for the practice of holiness requires this. 2. Spiritual peace, joy, and hope, are an effectual source of good works, and slavish fear and oppressive grief are an hindrance of them, Ps 4:7-8; 1 Thess 5:23; Neh 8:10; 1 John 3:3; 1 John 4:18; Ps 116:16; Ps 119:32,166; Amos 3:3; Luke 1:75. 3. The Holy Ghost establishes men in every good word and work, by comforting them, 2 Thess 2:16-17; Rom 5:17-21; Rom 6:1-2,10-12,14; Rom 7:4,6; Rom 8:1-2,9,11,13; Eph 4:30-32; Eph 5-6; 2 Cor 5:14-21; 2 Cor 6:1,18; 2 Cor 7:1,11; Col 3:1-4; Heb 13:5.—And they that are under deep convictions and tormenting fears, have special need of such comfort to strengthen them for holy duties, Luke 10:5; Acts 2:37-39; Acts 3:26; Acts 5:31; Acts 13:26,34,38-39; Acts 16:30-31. 4. Without such continued comforts, we cannot delight in God, devote ourselves wholly to him, cast all our cares and burdens upon him, deny ourselves, or suffer torture or death for his sake, Matt 16:24; Matt 19:29. 5. It is God's ordinary method to prepare his servants for their work by proper comforts; as Adam, Gen 2; David, Ps 116:16; Ps 119:32-166; the Hebrews, Hos 11:4; the Christians at Antioch, Acts 13:47-48, and of Thessalonica, 1 Thess 1:4-6; nay, Christ, Ps 16:8-9; Isa 13:1-7; Isa 49:1-2; Matt 3:16-17; Matt 17:1-5. 6. All attempts to practise holiness in any other form, method, or order, are heartless and burdensome, and so not scriptural, Mal 1:13; Mal 3:14; Isa 58:3; Amos 8:5; Luke 2:10-11; John 14:16-17; John 15:11; Isa 64:5; Prov 3:13-18.
IX. In order to promote our study of true holiness, we must receive these comforts of the gospel, in Christ, by an assured faith in the declarations and promises of it, as offering and giving him, and all his blessings of salvation in him, to us in particular, Rom 9:25-26; 1 John 5:11-13; 1 Cor 1:30. 1. Though it be not absolutely necessary that we should have a sensible assurance that we actually possess Christ and his salvation, yet, without a real hearty persuasion of the faithfulness of God, in his giving the promises of the gospel, there can be no receiving or improving Christ, for the purification of our nature and life, Gal 2:20; Gal 5:6,24-25. Nor can any spiritual doubts or fears be removed, while endeavours after an assured acting of faith on the gospel of God are neglected. 2. Those saints who have most firmly believed the declarations, offers, and promises of God in the gospel, have been most eminent in holiness: as Job, Job 13:15; Job 1:1,21-22; Job 2:3; Abraham, Isaac, and Jacob, Heb 11:8-21; Moses, Heb 3:2,5; Heb 11:24-29; David, Ps 18:1-3,23; Acts 13:22,36; and the apostles and
primitive Christians, Rom 8:15,38-39; Gal 4:6; 1 Thess 1:5-6; Heb 10:32-34.
X. In order that our fellowship with Christ in his comforts and grace, and our study of gospel-holiness by means of it, may be begun, continued, and more and more increased, we ought, with great diligence, to exercise this assured faith in a right manner, and to abound in it more and more. I. We must act this assured faith with great diligence and earnestness. 1. The scope of the gospel is to encourage such diligence, Rom 1:5; 2 Tim 3:15; Rom 10:4; Rom 15:4; John 20:31. 2. Even the slothful exercise or indulgence of unbelief, is most criminal and dangerous, Heb 10:29,31; John 3:18,36; 2 Thess 1:7-9. 3. All acting of true faith requires almighty power on God's side, and diligent labour on ours, Heb 4:11; Heb 6:11-12; Eph 1:17-19; Eph 3:16-19. 4. Though we cannot truly believe of ourselves, yet it is our indispensible duty; and the Holy Ghost works faith in us, by stirring us up to essay believing, Phil 2:12-13; Rom 10:17. And, as we know not when he may work it in us, we ought always to be attempting to believe, as our duty, John 3:8; 1 Chron 22:16; Ps 110:3. 5. Though none but elect men truly believe the gospel,—every hearer of it ought to believe it, with application to himself. Nor can any know their election, but by their receiving Jesus Christ for the sanctification of their nature and lives, John 3:6; John 6:37,40; Ps 106:4-5; Ps 110:3. II. We must thus diligently believe the declarations and promises of the gospel without delay, as it is infinitely wicked and dangerous to continue in unbelief and unholiness, so much as a moment, Prov 27:1; Heb 3:7-8,12,15; Heb 6:18; 2 Cor 6:2; Ps 119:59-60; Ps 18:44. III. We must act this assured faith in a right manner. It must be faith unfeigned and lively, 1 Tim 1:5; James 2:14,19,26. It must be complete, including a persuasion founded upon God's infallible testimony, that we are altogether guilty, polluted, miserable, and self-irrecoverable, Rom 3:19-20; Gal 2:16; John 16:9-11; that Christ and his salvation are infinitely excellent, sufficient, and suitable for us, John 1:14; John 3:16; John 6:33-34,68-69; Phil 3:8-9; 1 John 1:7,9; Heb 7:25; Ps 89:19-20; 1 Tim 1:15; 1 Cor 6:9-11; Isa 28:16; Matt 9:13; Matt 12:31; 1 Pet 2:4,7; that God's free and full promises and offers of him and it, are only and infinitely suited to our case, Acts 4:12; John 14:6; John 10:7,9; Jer 2:13,22-23; Jer 3:23; Jer 16:19.—Rom 9:30-32; Luke 19:10; 1 Tim 1:15; 2 Cor 6:2; Rom 4:5,25;—and that he requires us to believe them with particular application to ourselves, 1 John 3:23; Mark 10:49; Matt 23:37; Rev 22:17; Isa 55:1-7; Ezek 33:11;—and our cordial reception of Christ and all his salvation in them, as
God's free gifts to us sinful men, Isa 55:1-3,7; and trusting that he, and his Father and Spirit, will act towards us, according to their new-covenant characters and promises; 2 Tim 1:12; Heb 10:22; Heb 6:18-19; Heb 10:35; Rom 9:33; Isa 28:16. IV. We must not only continue, but more and more abound in the diligent exercise of this assured faith, Col 1:23; Col 2:6-7; Heb 3:6,14; Heb 10:35; Phil 3:12-14;—as the mean of further victory over our spiritual enemies, and growth in holiness by received influences from Christ, Exod 17:11; 1 Pet 1:5; Eph 6:10-20; Zech 10:12; Zech 12:10; 1 John 2:1-2; Luke 22:32; Col 2:6-7,19; Eph 3:16; John 1:16.
XI. We must act this assured faith only in a manner suited to our state of union with Christ, in order to promote holiness according to it, and not at all according to our legal or natural state. For true holiness is a walking, a warring, a living by faith, 2 Cor 5:7; Gal 5:6; 1 John 5:4; Eph 6:16; 2 Cor 10:3 Hab 2:4; Gal 2:20; a walking in Christ, Col 2:6-7; 1 Pet 3:16; Phil 3:10-14; a walking by grace, 2 Tim 2:1; 2 Cor 1:12; 1 Cor 15:10; Heb 12:28; a walking in, or after the Spirit, Rom 8:1,4; Gal 5:18,24-25; and a putting off the old man, and putting on the new, Eph 4:21-24; Col 3:9-10.—We must therefore, 1. Live always under a deep sense of the remaining corruption of our nature and practice, Mark 9:24; Eph 4:13; 1 Cor 3:1; Phil 3:8-14; Gal 5:5; Rom 8:9,13; Rom 7:14-25. 2. Never satisfy ourselves with a trusting in Christ's grace to assist our endeavours; but, wholly distrusting our own strength and best meant endeavours, we must trust in him alone to perform in and for us every thing necessary for his honour and our happiness, Isa 26:12; Isa 40:11; Isa 46:3-4; Isa 63:9; Ps 57:2; Rom 8:26,37; Gal 2:20; Gal 5:24-25; 1 Thess 5:23-24; 2 Thess 2:16-17. 3. Never perform any duty,—in order to obtain God's judicial pardon of our sin, favour, or title to eternal life; but as persons already pardoned, accepted, and entitled to eternal life, and possessed of his Spirit and gospel-comforts; Rom 7:4; Rom 6:14; Gal 5:18; Gal 3:2-3; Gal 4:6; Col 2:10,19; Eph 4:16. 4. No consideration of God's perfections, or authority over us, or of the happiness of heaven, or torments of hell, must make us immediately apply to any particular duty, without, first in order, applying Christ and his grace to our soul, Zech 10:12; 2 Tim 2:1; Eph 6:10; Ps 57:2; Titus 2:14; Titus 3:8,14; Heb 12:28; Ezek 26:27. 5. The solid hopes of an everlasting enjoyment of Christ, and of God in him, must excite and strengthen us for every holy exercise; Ps 16:8-11; Ps 17:15; Ps 73:24-28; Rom 6:4,6,11-12; Rom 8:17-18; 2 Cor 4:16-18; 1 John 3:1-3. 6. Such benefits of the new covenant as most excite love to
God or men,—striving against sin,—diligence in holy duties,—familiarity with and trust in God,—patience under afflictions,—cordial repentance of sin,—or the like, must be peculiarly improved for that purpose, 1 John 4:18-19; 1 John 1:3; 1 Cor 6:11,15,19; Gal 5:25; Eph 2:10; 1 Thess 5:14-24; Rom 5-6; Col 3:1-5; Phil 3:12-14; Phil 1:23-24; Heb 10:19-25; 1 Pet 5:7; Ps 55:22; Ps 84:11-12; 2 Cor 4:16-18; 2 Cor 12:8-10; 1 Cor 10:13; 1 Cor 6:19-20; 1 John 1:7,9; Titus 2:11-14; Heb 12:28.
XII. We must diligently attend upon, and improve every gospel ordinance answerable to our condition,—agreeably to our new-covenant state, that we may therein have fellowship with Christ in his blood and Spirit for the sanctification of our nature and lives,—particularly reading and hearing God's word, self-examination, meditation, prayer, singing of psalms, receiving the sacraments, fasting, vows, church-fellowship, and Christian conference, John 5:39; Acts 17:11; Isa 55:3; 2 Cor 13:5; Zeph 2:1; Ps 1:2; Ps 105:5; Ps 119:11,97; John 16:23-24; Matt 6:1-13; Col 3:16; Eph 5:19; Matt 28:19; 1 Cor 10:16-17; 1 Cor 11:23-29; Matt 9:15; Matt 6:14-17; Ps 76:11; Ps 119:106; Heb 10:25; Ps 87:1-2; Mal 3:16; Luke 24:23; Song 5-6.
XIII. For our excitement to such earnest and evangelical study of holiness, we ought carefully to consider and thoroughly to understand the peculiar excellency and advantage of this method. 1. It exalts all the perfection of God, and all the offices and relations of Christ, 1 Pet 4:11; Col 3:3-4,11; Col 2:10,19; Heb 13:7-8. 2. It perfectly corresponds with all the scriptural doctrines of original sin, particular election and redemption, union with Christ, justification by his blood, adoption into his family, and the infallible perseverance of his saints, etc. 3. While it alone produces real holiness of heart and life, Isa 50:10-11,—it is most delightful and honourable, the easy, plain, peaceful, love-paved, pleasant, costly, but free and highly exalted path, in which, in an high state of union with Christ and favour with God, we walk familiarly with him, as his friends, children, and spouse, to everlasting perfection and glory, Jer 6:16; Prov 3:17; Isa 35:8-11.
Reflection. But am I thus renewed in the spirit of my mind?—thus sanctified wholly in soul, body, and spirit, by the faithful God of peace? Are those promised graces, Christian tempers, spiritual lustings against the flesh, those holy and virtuous exercises, produced by the influence of his Spirit, to be found in me?—Are those evangelical rules hid in my heart and practised in my life, that I may not sin against him? No where are divine direction and influence, and distinct experience,
more necessary than in studying and preaching the doctrine and duty of sanctification, and no where do multitudes of preachers more miserably err and mislead than here.
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