ANSW. Sanctification is a work of God’s grace, whereby they whom God
hath, before the foundation of the world, chosen to be holy, are in
time, through the powerful operation of his Spirit, applying the
death and resurrection of Christ unto them, renewed in their whole
man, after the image of God, having the seeds of repentance unto
life, and of all other saving graces put into their hearts; and
those graces so stirred up, increased and strengthened, as that they
more and more die unto sin, and rise unto newness of life.
1. We shall shew what we are to understand by the word _sanctify_. This
is sometimes considered as what has God for its object: thus he is said
to _sanctify himself_, when he appears in the glory of his holiness, and
gives occasion to the world to adore that perfection, which he is
sometimes represented as doing, when he punishes sin in a visible and
exemplary manner. Thus when God threatens to call for _a sword_, and
_plead against_ a rebellious people, _with pestilence and with blood_,
he is said, by this means, to _magnify and sanctify himself_, so as to
be _known_, to wit, as an holy God, _in the eyes of many nations_. And
when he fulfils his promises, and thereby advances his holiness, as when
he brought his people out of captivity, and gathered them out of the
countries, wherein they had been scattered, he is said to be _sanctified
in them_, Ezek. xxxviii. 21-23. And he is sanctified by his people, when
they give him the glory that is due to his perfection, as thus displayed
and magnified by him: thus God’s people are said to _sanctify the Lord
of hosts_, when they make him the object of their _fear and of their
dread_, Isa. viii. 13.
However, this is not the sense in which we are here to understand it,
but as applied to men; in which respect it is taken in various senses,
namely, for their consecration, or separation unto God; thus our Saviour
says, when devoting and applying himself to the work, for which he came
into the world; _for their sakes I sanctify myself_, John xvii. 19. But
this is not the sense in which it is to be understood in this answer.
Moreover, it is often taken, in scripture, for persons being devoted to
God, to minister in holy things: thus Aaron and his sons were
_sanctified, that they might minister unto him in the priest’s office_,
Exod. xxviii. 41. And it is sometimes taken for an external federal
dedication to God, to walk before him as a peculiar people in observance
of his holy institutions. Thus when Israel consented to be God’s people
they are styled, _holiness unto the Lord_, Jer. ii. 3. _the holy seed_,
Ezra ix. 2. and _an holy nation_, 1 Pet. ii. 9. And the church, under
the gospel-dispensation, as consecrated, and professing subjection, to
Christ, or separated to his service, and waiting for his presence, while
engaged in all those ordinances, which he has appointed in the gospel,
is described as _called to be saints_, Rom. i. 7. and they are hereby
related to him, in an external and visible way. Neither is this the
sense in which the word is taken in this answer; in which we are to
understand sanctification as a special discriminating grace, whereby
persons are not barely externally, but really devoted to Christ by
faith: it is the internal beauty of the soul, whereby all the faculties
being renewed, and a powerful, effectual change wrought therein; they
are enabled to turn from sin unto God, and exercise all those graces,
whereby _they walk in holiness and righteousness before him, all the
days of their lives_, Luke i. 75. till this work, which is gradually
carried on here, shall be brought to perfection hereafter.
2. It may farther be observed, that sanctification as described in this
answer, may be considered as including in it several other graces, some
of which have been already insisted on, namely, regeneration, effectual
calling, and faith; and there is another grace connected with it, which
will be particularly insisted on under the next answer, namely,
repentance unto life; all which graces are said to be wrought by the
powerful operation of the Spirit, in those who were, before the
foundation of the world, chosen to be holy. Regeneration is styled, by
some, initial sanctification, as all graces take their first rise from
the principle which is therein implanted. Effectual calling, or
conversion, is that whereby we are brought into the way of holiness, and
internally disposed to walk therein. Faith is that grace whereby this
work is promoted, as all holy actions proceed from it, as deriving
strength from Christ, to perform them. And repentance is that whereby
the work of sanctification discovers itself, in the soul’s abhorring,
and flying from, every thing that tends to defile it; approves itself to
God as one, who is of purer eyes than to behold iniquity without the
greatest detestation. But inasmuch as these graces either have been, or
will be particularly insisted on, in their proper place, we shall more
especially consider sanctification as a progressive work, whereby it is
distinguished from them, by which we daily consecrate, or devote
ourselves to God; and our actions have all a tendency to advance his
glory; and, by the Spirit, we are enabled more and more to die unto sin,
and to live unto righteousness; so that it is not barely one single act
of grace, but it contains in it the whole progress of the work of grace,
as gradually carried on till perfected in glory: this is what we are to
speak particularly to. And,
I. It includes in it a continual devotedness to God. As the first act of
faith consists in a making a surrender of ourselves to Christ, depending
on his assistance in beginning the work of obedience in the exercise of
all Christian graces; so sanctification is the continuance thereof. When
we are first converted, we receive Christ Jesus the Lord; and in
sanctification we walk in him, and exercise a daily dependence on him in
the execution of all his offices; make his word our rule, and delight in
it after the inward man. How difficult soever the duties are that he
commands, we take pleasure in the performance of them, make religion our
great business, and in order thereunto conclude, that every thing we
receive from him is to be improved to his glory. And as every duty is to
be performed by faith; so what has been before observed concerning the
life of faith, is to be considered as an expedient to promote the work
of sanctification.
II. In the carrying on of this work we are to endeavour, to our utmost,
to fence against the prevailing power of sin, by all those methods which
are prescribed in the gospel, that so it may not have dominion over us;
this is generally styled the work of mortification. The apostle speaks
of _our old man being crucified with Christ, and the body of sin
destroyed, that henceforth we should not serve sin_, Rom. vi. 6. and of
our crucifying the flesh with the affections and lusts, and of our
_mortifying the deeds of the body through the Spirit_, Gal. v. 24. that
is, by his assistance and grace, which is necessary in order thereunto,
Rom. viii. 13.
This is a very difficult work, especially considering the prevalency of
corruption, and the multitude of temptations that we are exposed to; the
subtilty and watchfulness of Satan, who walks about like a roaring lion,
seeking whom he may devour; the treachery of our own hearts, that are so
prone to depart from God; the fickleness and instability of our
resolutions; the irregularity of our affections, and the constant
efforts made by corrupt nature, to gain the ascendant over them, and
turn them aside from God: this it does sometimes by presenting things in
a false view, calling evil good, and good evil; representing some things
as harmless and not displeasing to God, that are most pernicious and
offensive, endeavouring to lead us into mistakes, as to the matter of
sin or duty, and to persuade us, that those things will issue well which
are like to prove bitterness in the end; and attempting to impose upon
us, as though we were in a right and safe way, when, at the same time,
we are walking contrary to God, and corrupt nature is gaining strength
thereby. But this will be farther considered, when we speak concerning
the imperfection of sanctification in believers[69]. Now this renders it
necessary for us to make use of those methods which God has prescribed
for the mortification of sin; and in order thereunto,
1. We must endeavour to maintain a constant sense of the heinous nature
of sin, as it is contrary to the holiness of God, a stain that cannot be
washed away, but by the blood of Jesus, the highest instance of
ingratitude for all the benefits which we have received, a bitter and an
only evil, the abominable thing that God hates; it is not only to be
considered as condemning, but defiling, that hereby we may maintain a
constant abhorrence of it; and that not only of those sins that expose
us to scorn and reproach in the eye of the world, but every thing that
is in itself sinful, as contrary to the law of God.
2. We must be watchful against the breakings forth of corrupt nature,
observe the frame and disposition of our spirits, and the deceitfulness
of sin, which has a tendency to harden us, and avoid all occasions of,
or incentives to it, _hating even the garment spotted by the flesh_,
Jude, ver. 23. _abstaining from all appearance of evil_, 2 Thess. v. 22.
And to this we may add, that we are frequently to examine ourselves with
respect to our behaviour in every state of life; whether sin be gaining
or losing ground in us; whether we make conscience of performing every
duty, both personal and relative? what guilt we contract by sins of
omission, or the want of that fervency of spirit which has a tendency to
beget a formal, dead, and stupid frame and temper of mind, and thereby
hinder the progress of the work of sanctification? but that which is the
principal, if not the only expedient that will prove effectual for the
mortifying of sin is, our seeking help against it from him who is able
to give us the victory over it. Therefore,
3. Whatever attempts we use against the prevailing power of sin, in
order to the mortifying of it, these must be performed by faith; seeking
and deriving that help from Christ, which is necessary in order
thereunto. And therefore,
(1.) As the dominion of sin consists in its rendering us guilty in the
sight of God, whereby the conscience is burdened, by reason of the dread
that it has of that punishment which is due to us, and the condemning
sentence of the law, which we are liable to; and as its mortification,
in this respect, consists in our deliverance from that which makes us so
uneasy, no expedient can be used to mortify it, but our looking by faith
to Christ, as a propitiation for sin, whereby we are enabled to behold
the debt which we had contracted, cancelled, the indictment superseded,
and the condemning sentence repealed; from whence the soul concludes,
that iniquity shall not be its ruin. This is the only method we are to
take when oppressed with a sense of the guilt of sin, which is daily
committed by us. It was shadowed forth by the Israelites looking to the
brazen serpent, a type of Christ crucified, when stung with fiery
serpents, which occasioned exquisite pain, and would, without this
expedient, have brought immediate death: thus the deadly wound of sin is
healed by the sovereign balm of Christ’s blood, applied by faith; and
we, by his having fulfilled the law, may be said to be dead to it, as
freed from the curse thereof, and all the sad consequences that would
ensue thereupon.
(2.) As sin is said to have dominion over us, in that all the powers and
faculties of our souls are enslaved by it, whereby, as the apostle
expresses it, _we are carnal, sold under sin_, Rom. vii. 14. when we are
weak and unable to perform what is good, and the corruption of nature is
so predominant, that we are, as it were, carried down the stream, which
we strive against, but in vain: in this respect sin is to be mortified,
by a fiducial application to Christ, for help against it; and herein we
are to consider him as having undertaken, not only to deliver from the
condemning, but the prevailing power of sin; which is a part of the work
that he is now engaged in, wherein he applies the redemption he
purchased, by the powerful influences of the Holy Spirit, and the soul
seeks to him for them. As it is natural for us, when we are in imminent
danger of present ruin, or are assaulted by an enemy, whose superior
force we are not able to withstand, to cry out to some kind friend, for
help; or when we are in danger of death, by some disease which nature is
ready to sink under, to apply ourselves to the physician for relief:
thus the soul is to apply itself to Christ for strength against the
prevailing power of indwelling sin, and grace to make him more than a
conqueror over it; and Christ, by his Spirit, in this respect, enables
us (to use the apostle’s words,) _to mortify the deeds of body_, Rom.
viii. 13.
And, in order hereunto, we take encouragement, from the promises of God;
and the connexion that there is between Christ’s having made
satisfaction for sin, and his delivering those who are redeemed, from
the power of it, as the apostle says, _Sin shall not have dominion over
you; for ye are not under the law_, that is, under the condemning
sentence of it, _but under grace_, chap. vi. 14. as having an interest
in that grace which has engaged to deliver from sin: in both these
respects we consider Christ not only as able, but as having undertaken
to deliver his people from all their spiritual enemies, to relieve them
in all their straits and exigences, and to bring them off safe and
victorious. This is the method which we are to take to mortify sin; and
it is a never-failing remedy. What was before observed, under the
foregoing heads, concerning our endeavouring to see the evil of sin, and
exercising that watchfulness against the occasions thereof, are
necessary duties, without which sin will gain strength: nevertheless the
victory over it is principally owing to our deriving righteousness and
strength, by faith, from Christ; whereby he has the glory of a conqueror
over it, and we have the advantage of receiving this privilege as
applying ourselves to, and relying on him for it.
Having considered the way in which sin is to be mortified, agreeably to
the gospel-rule; we shall, before we close this head, take notice of
some other methods which many rest in, thinking thereby to free
themselves from the dominion of sin, which will not answer that end.
Some have no other notion of sin, but as it discovers itself in those
gross enormities which are matter of public scandal or reproach in the
eye of the world, who do not duly consider the spirituality of the law
of God; such-like sentiments of moral evil, the apostle Paul had, before
his conversion, as he says, _I was alive without the law once_, chap.
vii. 9. compared with 7. and _I had not known lust, except the law had
said, thou shalt not covet_. _Sin_ did not _appear to be sin_, ver. 13.
that is, nothing was thought sin by him, but that which was openly
scandalous, and deemed so by universal consent; and therefore he says
elsewhere, that _touching the righteousness which is in the law, he_ was
_blameless_, Phil. iii. 6. or, as Ephraim is represented, saying, _In
all my labour they shall find none iniquity in me that were sin_, Hos.
xii. 8. These persons think they shall come off well, if they can say,
that they are not guilty of some enormous crimes; so that none can
charge them with those open debaucheries, or other sins, that are not to
be mentioned among Christians; or if, through any change in their
condition of life, or being delivered from those temptations that gave
occasion to them; or if there natural temper be less inclined to them
than before, and, as the result hereof, they abstain from them, this
they call a mortifying of sin; though the most that can be said of it
is, that sin is only curbed, confined, and their natural inclinations to
it abated, while it is far from being dead.
Others, who will allow that sin is of a far larger extent, and includes
in it that which prevails in the heart, as well as renders itself
visible in the life, or contains in it the omission of duties, as well
as the actual commission of known sins; these often take a preposterous
method to mortify it: if they are sensible of the guilt that is
contracted hereby, they use no other method to be discharged from it,
but by pretending to make atonement, either by confessing their sins,
using endeavours to abstain from them, or by the performance of some
duties of religion, by which they think to make God amends for the
injuries they have offered to him thereby: but this is so far from
mortifying sin, that it increases the guilt thereof, and causes it to
take deeper root, and afterwards to break forth in a greater degree; or
else tends to stupify the conscience, after which they go on in a way of
sin, with carnal security, and without remorse.
Others think, that to mortify sin, is nothing else but to subdue and
keep under their passions, at least, to such a degree that they may not,
through the irregularity and impetuous violence thereof, commit those
sins which they cannot but reflect upon with shame, when brought into a
more calm and considerate temper of mind; and, in order thereunto, they
subject themselves to certain rules, which the light of nature will
suggest, and the wiser Heathen have laid down to induce persons to lead
a virtuous life; and they argue thus with themselves, that it is below
the dignity of the human nature, for men to suffer their passions to
lead their reason captive, or to do that which betrays a want of wisdom
as well as temper; and if by this means the exorbitancy of their
passions is abated, and many sins, which are occasioned thereby,
prevented, they conclude their lives to be unblemished, and sin subdued;
whereas this is nothing else but restraining the fury of their temper,
or giving a check to some sins, while sin in general remains
unmortified.
As to the methods prescribed by some Popish casuists, of emaciating, or
keeping under the body by physic, or a sparing diet, and submitting to
hard penances, not only to atone for past sins, but prevent them for the
future, these have not a tendency to strike at the root of sin, and
therefore are unjustly called a mortifying of it. For though an
abstemious regular way of living be conducive to answer some valuable
ends, and without it men are led to the commission of many sins; yet
this is no expedient to take away the guilt thereof; neither is the
enslaving, captivating, and prevailing power of indwelling sin, that
discovers itself in various shapes, and attends every condition and
circumstance of life, sufficiently subdued hereby.
And those common methods that many others take, which are of a different
nature, namely, when they resolve, though in their own strength, to
break off their sins by repentance; or, if their resolutions to lead a
virtuous life are weak, and not much regarded by them, endeavour to
strengthen them, this will not answer their end, sin will be too strong
for all their resolutions, and the engagements with which they bind
themselves, will be like the cords with which Sampson was bound, which
were broken by him like threads. If we rely on our own strength, how
much soever we may be resolved to abstain from sin at present, God will
make us sensible of our weakness, by leaving us to ourselves; and then,
how much soever we resolve to abstain from sin, it will appear that it
is far from being mortified, or subdued by us. Therefore we conclude,
that this cannot be performed, but by going forth in the name and
strength of Christ, who is able to keep us from falling; or, when
fallen, to recover us; and this will be found, in the end, to be the
best expedient for the promoting this branch of our sanctification;
which leads us to consider,
III. That, in the farther carrying on of this work of sanctification, we
are enabled to walk with God, or before him, in holiness and
righteousness. We are first made alive in regeneration, and then put
forth living actions, which some call vivification, as distinguished
from that part of sanctification, which has been already considered,
namely, mortification of sin.
This is what we may call leading an holy life, whereby we are to
understand much more than many do, who suppose, that it consists only in
the performance of some moral duties, that contain the external part of
religion, without which there would not be the least shadow of holiness;
and in performing those duties which we owe to men in the various
relations which we stand in to them; or, at least, in keeping ourselves
clear from those _pollutions which are in the world through lust_, 2
Pet. i. 4. The Pharisee, in the gospel, thought himself an extraordinary
holy person, because he was no extortioner, nor unjust, nor adulterer;
but fasted, paid tithes, and performed several works of charity; and
many are great pretenders to it, who have no other than a form of
godliness, without the power of it, or who are more than ordinarily
diligent in their attendance on the ordinances of God’s appointment;
though they are far from doing this in a right way, like those whom the
prophet speaks of, who are said to _seek God daily, and to delight to
know his ways, as a nation that did righteousness, and forsook not the
ordinance of their God_; though at the same time, they are said to _fast
for strife and debate, and to smite with the fist of wickedness_, Isa.
lviii. 2. But, that we may consider several other things, which are
contained in a person’s leading an holy life, let it be observed,
1. That our natures must be changed, and therefore sanctification always
supposes and flows from regeneration: there must be grace in the heart,
or else it can never discover itself in the life; the root must be good,
or else the tree cannot bring forth good fruit; the spring of action
must be cleansed, otherwise the actions themselves will be impure. Some
persons, who are generally strangers to the internal work of grace, are
very apt to insist much on the goodness of their hearts, and this is
sometimes pleaded in excuse for the badness of their lives; whereas they
never had a due sense of the plague and perverseness of their own
hearts. Good actions must proceed from a good principle, otherwise
persons are in an unsanctified state; and, as they must be conformable
to the rule laid down in the word of God, and performed in a right
manner, and to the glory of God as to the end designed thereby; so they
must be performed by faith, whereby we depend on Christ for assistance
and acceptance, as being sensible of our constant work and business,
whereby we are said to walk with God, as well as live to him.
2. In order to our leading an holy life, we must make use of those
motives and inducements thereunto, that are contained in the gospel; and
to encourage us herein,
(1.) We are to have in our view that perfect pattern of holiness which
Christ has given us; he has _left us an example that we should follow
his steps_, 1 Pet. ii. 21. Whatever we find in the life of Christ,
prescribed for our imitation, should be improved to promote the work of
sanctification; his humility, meekness, patience, submission to the
divine will, his zeal for the glory of God, and the good of mankind, and
his unfainting perseverance in pursuing the end for which he came into
the world, are all mentioned, in scripture, not barely that we should
yield an assent to the account we have thereof in the gospel history;
but that the _same mind should be in us, which was also in him_, Phil.
ii. 5. or, as the apostle says, _He that saith he abideth in him, ought
himself also to walk even as he walked_, 1 John ii. 6. And to this we
may add, that we ought to set before us the example of others, and be
followers of them, so far as they followed him: their example, indeed,
is as much inferior to Christ’s as imperfect holiness is to that which
is perfect; but yet it is an encouragement to us, that in following the
footsteps of the flock, we have many bright examples of those, who
through faith and patience, inherit the promises.
(2.) Another motive to holiness is the love of Christ, expressed in the
great work of our redemption, and in that care and compassion which he
has extended towards us in the application thereof, in all the methods
he has used in the beginning and carrying on the work of grace, in which
we may say, hitherto he hath helped us: this ought to be improved so as
to constrain us, 2 Cor. v. 14. as he has hereby laid us under the
highest obligation to live to him. And as love to Christ is the main
ingredient in sanctification; so when by faith we behold him as the most
engaging and desirable object, this will afford a constant inducement to
holiness.
(3.) Another motive hereunto is our relation to God, as his children,
and our professed subjection to him; as we gave up ourselves to him,
when first we believed, avouched him to be our God, and, since then,
have experienced many instances of his condescending goodness and
faithfulness; as he has been pleased to grant us some degrees of
communion with him, through Christ; and as he has given us many great
and precious promises, and in various instances, made them good to us;
and has reserved an inheritance for all that are sanctified in that
better world, to which they shall be brought at last: this should induce
us to lead a life of holiness, as the apostle says, _Having these
promises, let us cleanse ourselves from all filthiness of the flesh and
spirit, perfecting holiness in the fear of God_, chap. vii. 1.
From what has been said in explaining the doctrine of sanctification, we
may infer,
[1.] The difference that there is between moral virtue, so far as it may
be attained by the light of nature, and the improvement of human reason;
and that holiness of heart and life, which contains in it all Christian
virtues, and is inseparably connected with salvation. All who are
conversant in the writings of some of the Heathen moralists will find a
great many things that tend to regulate the conduct of life; and those
precepts laid down, which, if followed, carry in them a great
resemblance of the grace of sanctification; and herein some, who have
been destitute of the light of the gospel, have very much excelled many
who bear the Christian name: when we find a lively representation of the
universal corruption and degeneracy of human nature, the disorder and
irregularity of the affections, and man’s natural propensity to vice,
rules laid down for the attaining of virtue, by which means men are
directed how to free themselves from that slavery which they are under
to their lusts, and advice given to press after a resemblance and
conformity to God; this carried in it a great shew of holiness.
A late writer[70] has collected together several passages out of their
writings, with a design to prove, that though they were destitute of
gospel light, yet they might attain salvation; inasmuch as they use many
expressions that very much resemble the grace of sanctification: as for
instance, when one of them speaking concerning contentment in the
station of life in which providence had fixed him, says, “A servant of
God should not be solicitous for the morrow. Can any good man fear that
he should want food? Doth God so neglect his servants, and his
witnesses, as that they should be destitute of his care and providence?
And he adds, Did I ever, Lord, accuse thee, or complain of thy
government? Was I not always willing to be sick when it was thy pleasure
that I should be so? Did I ever, desire to be what thou wouldest not
have me to be? Am I not always ready to do what thou commandest? Wilt
thou have me to continue here, I will freely do as thou willest? Or,
wouldest thou have me depart hence, I will freely do it at thy command?
I have always had my will subject to that of God; deal with me according
to thy pleasure; I am always of the same mind with thee; I refuse
nothing which thou art pleased to lay upon me; lead me whither thou
wilt; clothe me as thou pleasest; I will be a magistrate or private
person; continue me in my country, or in exile, I will not only submit
to, but defend thy proceedings in all things.” We might also produce
quotations out of other writings whereby it appears that some of the
heathen excelled many Christians in the consistency of their sentiments
about religious matters, with the divine perfections; as when they say,
Whatever endowment of the mind has a tendency to make a man truly great
and excellent; this is owing to an internal divine influence.[71]
Others, speaking of the natural propensity which there is in man to
vice, have maintained, that to fence against it, there is a necessity of
their having assistance from God, in order to their leading a virtuous
life; and that virtue is not attained by instruction, that is, not only
by that means, but that it is from God; and that this is to be sought
for at his hands, by faith and prayer: much to this purpose may be seen
in the writings of Plato, Maximus Tyrius, Hierocles, and several
others.[72]
The principal use that I would make hereof is, to observe that this
should humble many Christians, who are far from coming up to the Heathen
in the practice of moral virtue. And, as for the sentiments of those who
deny the necessity of our having the divine influence in order to our
performing the duties which God requires of us, in a right manner; these
fall very short of what the light of nature has suggested to those who
have duly attended to it, though destitute of divine revelation. When I
meet with such expressions, and many other divine things, in the
writings of Plato; and what he says of the conversation of his master
Socrates, both in his life and death: I cannot but apply in this case,
what our Saviour says to the scribe in the gospel, who answered him
discreetly, _Thou art not far from the kingdom of God_, Mark xii. 34.
These things, it is true, very much resemble the grace of
sanctification; yet in many respects, they fall short of it; inasmuch as
they had no acts of faith, in a Mediator, whom they were altogether
strangers to, as being destitute of divine revelation.
It is not my design, at present, to enquire, whether they had any hope
of salvation? this having been considered under a foregoing answer[73].
All that I shall here observe is, that some of the best of them were
charged with notorious crimes, which a Christian would hardly reckon
consistent with the truth of grace; as Plato, with flattering of
tyrants, and too much indulging pride and luxury[74]; Socrates, with
pleading for fornication and incest, and practising sodomy, if what some
have reported concerning them be true[75]. But, without laying any
stress on the character of particular persons, who, in other respects,
have said and done many excellent things; it is evident, that whatever
appearance of holiness there may be in the writings or conversation of
those that are strangers to Christ and his gospel, this falls short of
the grace of sanctification.[76]
There is a vast difference between recommending or practising moral
virtues, as agreeable to the nature of man, and the dictates of reason;
and a person’s being led in that way of holiness, which our Saviour has
prescribed in the gospel. This takes its rise from a change of nature,
wrought in regeneration, is excited by gospel-motives, encouraged by the
promises thereof, and proceeds from the grace of faith, without which,
all pretensions to holiness are vain and defective. What advances soever
these may have made in endeavouring to free themselves from the slavery
of sin, they have been very deficient, as to the mortification thereof;
for being ignorant of that great atonement which is made by Christ, as
the only expedient to take away the guilt of sin, they could not, by any
method, arrive to a conscience void of offence, or any degree of hope
concerning the forgiveness thereof, and the way of acceptance in the
sight of God: and their using endeavours to stop the current of vice,
and to subdue their inordinate affections, could not be effectual to
answer that end, inasmuch as they were destitute of the Spirit of God,
who affords his divine assistance, in order thereunto, in no other way
than what is prescribed in the gospel; so that as _without holiness no
one shall see the Lord_, this grace is to be expected in that way which
God has prescribed; and every one that is holy is made so by the Spirit,
who glorifies himself in rendering men fruitful in every good work,
being raised by him, from the death of sin, to the life of faith in
Christ; which is a blessing peculiar to the gospel.
[2.] Since holiness is required of all persons, as what is absolutely
necessary to salvation, and is also recommended as that which God works,
in those in whom the gospel is made effectual thereunto; we may infer,
that no gospel-doctrine has the least tendency to lead to
licentiousness. The grace of God may indeed be abused; and men, who are
strangers to it, take occasion from the abounding thereof, to continue
in sin, as some did in the apostle’s days, Rom. vi. 1. but this is not
the genuine tendency of the gospel, which is to lead men to holiness.
Whatever duties it engages to, they are all designed to answer this end;
and whatever privileges are contained therein, they are all of them
inducements thereunto: are we _delivered out of the hands of our_
spiritual enemies? it is, _that we should serve him in holiness and
righteousness before him, all the days of our lives_, Luke i. 74, 75. As
for the promises, they are an inducement to us, as the apostle expresses
it, to _cleanse ourselves from all filthiness of the flesh and spirit,
perfecting holiness in the fear of God_, 2 Cor. vii. 1. and every
ordinance and providence should be improved by us, to promote the work
of sanctification.
[3.] Let us examine ourselves, whether this work be begun, and the grace
of God wrought in us, in truth? and if so, whether it be increasing or
declining in our souls?
_1st_, As to the truth of grace, let us take heed that we do not think
that we are something when we are nothing, deceiving our own souls, or
rest in a form of godliness, while denying the power thereof, or a name
to live, while we are dead; let us think that it is not enough to
abstain from grosser enormities, or engage in some external duties of
religion, with wrong ends. And if, upon enquiry into ourselves, we find
that we are destitute of a principle of spiritual life and grace, let us
not think, that because we have escaped some of the pollutions that are
in the world, or do not run with others in all excess of riot, that
therefore we lead holy lives; but rather let us enquire, Whether the
life we live in the flesh, be by the faith of the Son of God, under the
influence of his Spirit, with great diffidence of our own righteousness
and strength, and firm dependence upon Christ? and as the result hereof,
whether we are found in the practice of universal holiness, and hate and
avoid all appearance of evil, using all those endeavours that are
prescribed in the gospel, to glorify him in our spirits, souls, and
bodies, which are his?
_2d_, If we have ground to hope that the work of sanctification is
begun, let us enquire, whether it be advancing or declining? Whether we
go from strength to strength, or make improvements in proportion to the
privileges we enjoy? Many have reason to complain that it is not with
them as in months past; that grace is languishing, the frame of their
spirits in holy duties stupid, and they destitute of that communion with
God, which they have once enjoyed; such ought to remember from whence
they are fallen, and repent, and do their first works; and beg of God,
from whom alone our fruit is derived, that he would revive the work, and
cause their souls to flourish in the courts of his house, and to bring
forth much fruit unto holiness, to the glory of his own name, and their
spiritual peace and comfort.
As for those who are frequently complaining of, and bewailing their
declensions in grace, who seem, to others, to be making a very
considerable progress therein; let them not give way to unbelief so far
as to deny or set aside the experiences which they have had of God’s
presence with them; for sometimes grace grows, though without our own
observation. If they are destitute of the comforts thereof, or the
fruits of righteousness, which are peace, assurance and joy in the Holy
Ghost, let them consider, that the work of sanctification, in this
present state, is, at best, but growing up towards that perfection which
is not yet arrived to. If it does not spring up and flourish, as to
those fruits and effects thereof, which they are pressing after, but
have not attained; let them bless God, if grace is taking root downward,
and is attended with an humble sense of their own weakness and
imperfection, and an earnest desire of those spiritual blessings which
they are labouring after. This ought to afford matter of thankfulness,
rather than have a tendency to weaken their hands, or induce them to
conclude that they are in an unsanctified state; because of the many
hindrances and discouragements which attend their progress in holiness.
Footnote 69:
_See Quest._ lxxviii.
Footnote 70:
_See Whitby’s Disc. &c. page 541, in which he quotes Arrian, as giving
the sense of Epictetus, Lib. 1. cap. 9. Lib. 3. cap. 5, 24, 26, 36,
&c._
Footnote 71:
_Vid. Cic. de natura Deorum, Lib. 2._ Nullus unquam vir magnus fuit,
sine aliquo afflatu divino.
Footnote 72:
_See Gale’s court of the Gentiles. Book 3. chap. 1. and chap. 10. and
Wits. de Occon. Fæd. 461-463._
Footnote 73:
_See Vol. II. page 489. & seq._
Footnote 74:
_Vid. G. J. Voss. de Hist. Græc. page 22._
Footnote 75:
_See Gale’s court of the Gentiles, Part III. book 1, chap. 1, 2. which
learned writer having, in some other parts of that work, mentioned
several things that were praise worthy, in some of the philosophers,
here takes occasion to speak of some other things, which were great
blemishes in them; and, in other parts of this elaborate work, proves
that those who lived in the first ages of the church, and were
attached to their philosophy, were by this means, as he supposes, led
aside from many great and important truths of the gospel; of this
number Origen, Justin Martyr, and several others. And he further
supposes, that what many of them advanced concerning the liberty of
man’s will, as to what respects spiritual things, gave occasion to the
Pelagians to propagate those doctrines that were subversive of the
grace of God; and that the Arian and Samosatenan heresies took their
rise from hence. See Part III. Book 2. chap. 1._
Footnote 76:
The natural knowledge of God and his goodness, gives some
encouragement to guilty creatures to repent of their sins, and to
return to God by a general hope of acceptance, though they had no
promise of pardoning grace. And this was the very principle upon which
some of the better sort of the Gentiles set themselves to practise
virtue, to worship God, and endeavour to become like him.
I do not say, that natural religion can give sinful men a full and
satisfying assurance of pardon upon their repentance; for the deepest
degrees of penitence cannot oblige a prince to forgive the criminal:
but still the overflowing goodness of God, his patience and
long-suffering, notwithstanding their sins, may evidently and justly
excite in their hearts some hope of forgiving grace: and I think the
words of my text cannot intend less than this, that God has not left
them without witness, when he gave them rain from heaven, when he
satisfied their appetites with food, and filled their hearts with
gladness. What was it that these benefits of their Creator bore
witness to? Was it not that there was goodness and mercy to be found
with him, if they would return to their duty, and abandon their own
ways of idolatry and vice. Surely, it can never be supposed, that the
apostle here means no more than to say, that the daily instances of
divine bounty in the common comforts of life, assured them, that God
had some goodness in him, and blessings to bestow on their bodies; but
gave them no hope of his acceptance of their souls, if they should
return and repent never so sincerely. The Ninevites themselves, when
threatened with destruction, repented in sackcloth and ashes; for,
said they, Who can tell but God will turn and repent, and turn away
from his fierce anger, that we perish not? Nor were they mistaken in
their hope, for God saw their works, that they turned from their evil
way, and he repented of the evil that he had threatened, Jonah iii.
5-10. And there is yet a more express text to this purpose, Rom. ii.
4. Despisest thou the riches of his goodness, and forbearance, and
long-suffering, not knowing that the goodness of God leadeth thee to
repentance? And if God leads us to repentance, by a sense of his
goodness, surely he gives hope that our repentance shall not be in
vain: and though, perhaps, I could not affirm it with boldness, and
certainty by the mere light of reason, yet I may venture to declare,
upon the encouragement of these scriptures, that if there should be
found any sinner in the heathen world, who should be thus far wrought
upon by a sense of the goodness of God, as to be led sincerely to
repent of sin, and seek after mercy, God would find a way to make a
discovery of so much of the gospel, as was necessary for him to know,
rather than such a penitent sinner should be left under condemnation,
or that a guilty creature should go on to eternal death in the way of
repentance. Cornelius the Centurion, who feared God, who prayed to him
daily, and wrought righteousness, according to the light of his
conscience, had both an angel and an apostle sent to him, that he
might receive more complete instruction in the matters of his
salvation. Acts x. 1-6. and from 30-35.“ Dr. Watts.
Quest. LXXVI.