John Owen · 44 of 123

Chapter VI. The positive work of the Spirit in the sanctification of believers. · Part 2

(1.) This is that whereby we have union with Jesus Christ, the head of the church. Originally and efficiently the Holy Spirit dwelling in him and us is the cause of this union; but formally this new principle of grace is so. It is that whereby we become “members of his flesh and of his bones,” Eph. v. 30. As Eve was of Adam, — she was one with him, because she had the same nature with him, and that derived from him, which the apostle alludeth unto, — so are we of him, partakers of the same divine nature with him. Thus he that is “joined unto the Lord is one spirit,” 1 Cor. vi. 17; that is, of one and the same spiritual nature with him, Heb. ii. 11, 14. How excellent is this grace, which gives us our interest in and continuity unto the body of Christ, and to his person as our head! It is the same grace, in the kind thereof, which is in the holy nature of Christ, and renders us one with him.

(2.) Our likeness and conformity unto God consists herein; for it is the reparation of his image in us, Eph. iv. 23, 24; Col. iii. 10. Something, I hope, I apprehend concerning this image of God in believers, and of their likeness unto him, how great a privilege it is, what honour, safety, and security depend thereon, what duties are required of us on the account thereof; but perfectly to conceive or express the nature and glory of it we cannot attain unto, but should learn to adore the grace whence it doth proceed and is bestowed on us, to admire the love of Christ and the efficacy of his mediation, whereby it is renewed in us; — but the thing itself is ineffable.

(3.) It is our life, our spiritual life, whereby we live to God. Life is the foundation and sum of all excellencies; without this we are dead in trespasses and sins; and how we are quickened by the Holy Ghost hath been declared. But this is the internal principle of life, whence all vital acts in the life of God do proceed. And whereas we know not well what is the true form and essence of life natural, only we find it, discern it, and judge of it by its effects, much less do we know the form and essence of life spiritual, which is far more excellent and glorious. This is that life which is “hid with Christ in God,” Col. iii. 3; in which words the apostle draws a veil over it, as knowing that we are unable steadfastly to behold its glory and beauty.

But before I proceed unto a farther description of this principle of holiness in its effects, as before laid down, it may not be amiss practically to call over these general considerations of its nature; and our own concernment in this truth, which is no empty notion, will be therein declared. And, —

First, We may learn hence not to satisfy ourselves, or not to rest, in any acts or duties of obedience, in any good works, how good and useful soever in themselves, or howsoever multiplied by us, unless there be a vital principle of holiness in our hearts. A few honest actions, a few useful duties, do satisfy some persons that they are as holy as they should be, or as they need to be; and some men’s religion hath consisted in the multiplying of outward duties, that they might be meritorious for themselves and others. But God expressly rejecteth not only such duties, but the greatest multitude of them, and their most frequent reiteration, if the heart be not antecedently purified and sanctified, if it be not possessed with the principle of grace and holiness insisted on, Isa. i. 11–15. Such acts and duties may be the effects of other causes, the fruits of other principles. Mere legal convictions will produce them, and put men upon a course of them. Fears, afflictions, terrors of conscience, dictates of reason, improved by education and confirmed by custom, will direct, yea, compel men unto their observance. But all is lost, men do but labour in the fire about them, if the soul be not prepared with this spiritual principle of habitual holiness, wrought in it immediately by the Holy Ghost. Yet we must here observe these two things:—

(1.) That so far as these duties, be they of morality or religion, of piety or divine worship, are good in themselves, they ought to be approved, and men encouraged in them. There are sundry ways whereby the best duties may be abused and misapplied, as when men rest in them, as if they were meritorious, or the matter of their justification before God; for this, as is known, is an effectual means to divert the souls of sinners from faith in Christ for life and salvation, Rom. ix. 31, 32, x. 3, 4. And there are reasons and causes that render them unacceptable before God, with respect unto the persons by whom they are performed; as when they are not done in faith, for which Cain’s sacrifice was rejected; and when the heart is not previously sanctified and prepared with a spiritual principle of obedience. But yet on neither of these grounds or pretences can we or ought we to condemn or undervalue the duties themselves, which are good in their own nature, nor take off men from the performance of them; yea, it were greatly to be desired that we could see more of the fruits of moral virtues and duties of religious piety among unsanctified persons than we do. The world is not in a condition to spare the good acts of bad men. But this we may do, and as we are called we ought to do: When men are engaged in a course of duties and good works, on principles that will not abide and endure the trial, or for ends that will spoil and corrupt all they do, we may tell them (as our Saviour did the young man, who gave that great account of his diligence in all legal duties), “One thing is yet wanting unto you;” — “You want faith, or you want Christ, or you want a spiritual principle of evangelical holiness, without which all you do will be lost, and come to no account at the last day.” The due assertion of grace never was nor ever can be an obstruction unto any duty of obedience. Indeed, when any will give up themselves unto those works or actings, under the name of duties and obedience unto God, which, although they may make a specious show and appearance in the world, yet are evil in themselves, or such as God requireth not of men, we may speak against them, deny them, and take men off from them. So persecution hath been looked on as a good work, men supposing they did God good service when they slew the disciples of Christ; and men giving their goods unto “pious uses,” as they were called (indeed, impious abuses), to have others pray for their souls and expiate their sins, when they were gone out of this world. These and the like other innumerable pretended duties may be judged, condemned, exploded, without the least fear of deterring men from obedience.

(2.) That wherever there is this principle of holiness in the heart in those that are adult, there will be the fruits and effects of it in the life, in all duties of righteousness, godliness, and holiness; for the main work and end of this principle is, to enable us to comply with that “grace of God which teacheth us to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world,” Tit. ii. 11, 12. That which we press for is the great direction of our Saviour, “Make the tree good, and the fruit will be so also.” And there can be no more vile and sordid hypocrisy than for any to pretend unto inward, habitual sanctification, whilst their lives are barren in the fruits of righteousness and duties of obedience. Wherever this root is, there it will assuredly bear fruit.

Secondly, It will appear from hence whence it is that men propose and steer such various courses with respect unto holiness. All men who profess themselves to be Christians are agreed, in words at least, that holiness is absolutely necessary unto them that would be saved by Jesus Christ. To deny it is all one as openly to renounce the gospel. But when they should come to the practice of it, some take one false way, some another, and some actually despise and reject it. Now, all this ariseth from ignorance of the true nature of evangelical holiness on the one hand, and love of sin on the other. There is nothing wherein we are spiritually and eternally concerned that is more frequently insisted on than is the true nature of sanctification and holiness. But the thing itself, as hath been declared, is deep and mysterious, not to be understood without the aid of spiritual light in our minds. Hence some would have moral virtue to be holiness, which, as they suppose, they can understand by their own reason and practice in their own strength; and I heartily wish that we could see more of the fruits of it from them. But real moral virtue will hardly be abused into an opposition unto grace; the pretence of it will be so easily, and is so everyday. Some, on the other hand, place all holiness in superstitious devotions, in the strict observance of religious duties, which men, and not God, have appointed; and there is no end of their multiplication of them, nor measure of the strictness of some in them. The reason why men give up themselves unto such soul-deceiving imaginations is, their ignorance and hatred of that only true, real principle of evangelical holiness of which we have discoursed; for what the world knoweth not in these things it always hateth. And they cannot discern it clearly, or in its own light and evidence; for it must be spiritually discerned. This the natural man cannot do; and in that false light of corrupted reason wherein they discern and judge it, they esteem it foolishness or fancy, 1 Cor. ii. 14. There is not a more foolish and fanatical thing in the world, with many, than that internal, habitual holiness which we are in the consideration of; and hence are they led to despise and to hate it. But here the love of sin secretly takes place, and influenceth their minds. This universal change of the soul in all its principles of operation into the image and likeness of God, tending to the extirpation of all sins and vicious habits, is that which men fear and abhor. This makes them take up with morality and superstitious devotion, — any thing that will pacify a natural conscience, and please themselves or others with a reputation of religion. It is, therefore, highly incumbent on all that would not wilfully deceive their own souls unto their eternal ruin to inquire diligently into the true nature of evangelical holiness; and, above all, to take care that they miss it not in the foundation, in the true root and principle of it, wherein a mistake will be pernicious.

Thirdly, It is, moreover, evident from hence that it is a greater matter to be truly and really holy than most persons are aware of. We may learn eminently how great and excellent a work this of sanctification and holiness is from the causes of it. How emphatically doth our apostle ascribe it unto God, even the Father: 1 Thess. v. 23, “Even the God of peace himself sanctify you.” It is so great a work as that it cannot be wrought by any but the God of peace himself. What is the immediate work of the Spirit therein, what the influence of the mediation and blood of Christ into it, hath been already in part declared, and we have yet much more to add in our account of it. And these things do sufficiently manifest how great, how excellent and glorious a work it is; for it doth not become divine and infinite wisdom to engage the immediate power and efficacy of such glorious causes and means for the producing of any ordinary or common effect. It must be somewhat, as of great importance unto the glory of God, so of an eminent nature in itself. And that little entrance which we have made into an inquiry after its nature manifests how great and excellent it is. Let us not, therefore, deceive ourselves with the shadows and appearances of things in a few duties of piety or righteousness; no, nor yet with many of them, if we find not this great work at least begun in us. It is sad to see what trifling there is in these things amongst men. None, indeed, is contented to be without a religion, and very few are willing to admit it in its power.

Fourthly, Have we received this principle of holiness and of spiritual life by the gracious operation of the Holy Ghost? — there are, among many others, three duties incumbent on us, whereof we ought to be as careful as of our souls. And the first is, carefully and diligently by all means to cherish and preserve it in our hearts. This sacred depositum of the new creature, of the divine nature, is intrusted with us to take care of, to cherish and improve. If we willingly, or through our neglect, suffer it to be wounded by temptations, weakened by corruptions, or not exercised in all known duties of obedience, our guilt is great, and our trouble will not be small. And then, secondly, it is equally incumbent on us to evince and manifest it by its fruits, in the mortification of corrupt lusts and affections, in all duties of holiness, righteousness, charity, and piety, in the world: for that God may be glorified hereby is one of the ends why he endues our natures with it; and without these visible fruits, we expose our entire profession of holiness to reproach. And in like manner is it required that we be thankful for what we have received.

3. As this principle of inherent grace or holiness hath the nature of a habit, so also hath it the properties thereof. And the first property of a habit is, that it inclines and disposeth the subject wherein it is unto acts of its own kind, or suitable unto it. It is directed unto a certain end, and inclines unto acts or actions which tend thereunto, and that with evenness and constancy. Yea, moral habits are nothing but strong and firm dispositions and inclinations unto moral acts and duties of their own kind, as righteousness, or temperance, or meekness. Such a disposition and inclination, therefore, there must be in this new spiritual nature, or principle of holiness, which we have described, wherewith the souls of believers are inlaid and furnished by the Holy Ghost in their sanctification; for, —

(1.) It hath a certain end, to enable us whereunto it is bestowed on us. Although it be a great work in itself, that wherein the renovation of the image of God in us doth consist, yet is it not wrought in any but with respect unto a farther end in this world; and this end is, that we may live to God. We are made like unto God, that we may live unto God. By the depravation of our natures we are “alienated from this life of God,” this divine, spiritual life, Eph. iv. 18; we like it not, but we have an aversation unto it. Yea, we are under the power of a death that is universally opposed unto that life; for “to be carnally minded is death,” Rom. viii. 6, — that is, it is so with respect unto the life of God, and all the acts that belong thereunto. And this life of God hath two parts:— [1.] The outward duties of it; [2.] The inward frame and actings of it. For the first, persons under the power of corrupted nature may perform them, and do so; but without delight, constancy, or permanency. The language of that principle whereby they are acted is, “Behold, what a weariness is it!” Mal. i. 13; and such hypocrites will not pray always. But as to the second, or the internal actings of faith and love, whereby all outward duties shall be quickened and animated, they are utter strangers unto them, utterly alienated from them. With respect unto this life of God, a life of spiritual obedience unto God, are our natures thus spiritually renewed, or furnished with this spiritual habit and principle of grace. It is wrought in us, that by virtue thereof we may “live to God:” without which we cannot do so in any one single act or duty whatever; for “they that are in the flesh cannot please God,” Rom. viii. 8. Wherefore, the first property and inseparable adjunct of it is, that it inclineth and disposeth the soul wherein it is unto all acts and duties that belong to the life of God, or unto all the duties of holy obedience, so that it shall attend unto them, not from conviction or external impression only, but from an internal genuine principle, so inclining and disposing it thereunto. And these things may be illustrated by what is contrary unto them: There is in the state of nature a “carnal mind,” which is the principle of all moral and spiritual operations in them in whom it is; and this carnal mind hath an enmity, or is “enmity against God,” — “it is not subject unto the law of God, neither indeed can be,” Rom. viii. 7; that is, the bent and inclination of it lies directly against spiritual things, or the mind and will of God in all things which concern a life of obedience unto himself. Now, as this principle of holiness is that which is introduced into our souls in opposition unto, and to the exclusion of, the carnal mind; so this disposition and inclination of it is opposite and contrary unto the enmity of the carnal mind, as tending always unto actions spiritually good, according to the mind of God.

(2.) This disposition of heart and soul, which I place as the first property or effect of the principle of holiness, before declared and explained, is in the Scripture called fear, love, delight, and by the names of such other affections as express a constant regard and inclination unto their objects: for these things do not denote the principle of holiness itself, which is seated in the mind, or understanding and will, whereas they are the names of affections only; but they signify the first way whereby that principle doth act itself, in a holy inclination of the heart unto spiritual obedience. So when the people of Israel had engaged themselves by solemn covenant to hear and do whatsoever God commanded, God adds concerning it, “O that there were such an heart in them, that they would fear me, and keep all my commandments always!” Deut. v. 29; that is, that the bent and inclination of their hearts were always unto obedience. It is that which is intended in the promise of the covenant: Jer. xxxii. 39, “I will give them one heart, that they may fear me;” which is the same with the “new spirit,” Ezek. xi. 19. The new heart, as hath been declared, is the new nature, the new creature, the new, spiritual, supernatural principle of holiness. The first effect, the first fruit hereof is, the fear of God always, or a new spiritual bent and inclination of soul unto all the will and commands of God. And this new spirit, this fear of God, is still expressed as the inseparable consequent of the new heart, or the writing of the law of God in our hearts, which are the same. So it is called, “fearing the Lord and his goodness,” Hos. iii. 5. In like manner it is expressed by “love;” which is the inclination of the soul unto all acts of obedience unto God and communion with him with delight and complacency. It is a regard unto God and his will, with a reverence due unto his nature, and a delight in him suited unto that covenant-relation wherein he stands unto us.

(3.) It is, moreover, expressed by being spiritually minded: “To be spiritually minded is life and peace,” Rom. viii. 6; — that is, the bent and inclination of the mind unto spiritual things is that whereby we live to God and enjoy peace with him; it is “life and peace.” By nature we savour only the things of the flesh, and “mind earthly things,” Phil. iii. 19; our minds or hearts are set upon them, disposed towards them, ready for all things that lead us to the enjoyment of them and satisfaction in them. But hereby we mind the things that are above, or set our affections on them, Col. iii. 1, 2. By virtue hereof David professeth that his “soul followed hard after God,” Ps. lxiii. 8, or inclined earnestly unto all those ways whereby he might live unto him, and come unto the enjoyment of him; like the earnestness which is in him who is in the pursuit of something continually in his eye, as our apostle expresseth it, Phil. iii. 13, 14. By the apostle Peter it is compared unto that natural inclination which is in those that are hungry unto food: 1 Pet. ii. 2, “As new-born babes, desire the sincere milk of the word, that ye may grow thereby;” which is a constant unalterable inclination.

This, therefore, is that which I intend:— Every nature hath its disposition unto actings suitable unto it. The principle of holiness is such a nature, a new or divine nature; wherever it is, it constantly inclines the soul unto duties and acts of holiness, it produceth a constant disposition unto them. And as by the principle itself the contrary principle of sin and flesh is impaired and subdued, so by this gracious disposition the inclination unto sin which is in us is weakened, impaired, and gradually taken away.

Wherefore, wherever this holiness is, it doth dispose or incline the whole soul unto acts and duties of holiness; and that, — (1.) Universally, or impartially; (2.) Constantly, or evenly; (3.) Permanently, unto the end. And where these things are not, no multiplication of duties will either make or denominate any person holy.

(1.) There is no duty of holiness whatever, but there is a disposition in a sanctified heart unto it. There is a respect unto all God’s commands. Some of them may be more contrary unto our natural inclinations than others, some more cross unto our present secular interests, some attended with more difficulties and disadvantages than others, and some may be rendered very hazardous by the circumstances of times and seasons; but, however, if there be a gracious principle in our hearts, it will equally incline and dispose us unto every one of them in its proper place and season. And the reason hereof is, because it being a new nature, it equally inclines unto all that belongs unto it, as all acts of holy obedience do; for every nature hath an equal propensity unto all its natural operations, in their times and seasons. Hence our Saviour tried the rich young man, who gave an account of his duties and righteousness, with one that lay close unto his secular interests and worldly satisfactions. This immediately carried him off, and evidenced that all he had done besides was not from an internal principle of spiritual life. Any other principle or cause of duties and obedience will, upon solicitations, give way unto an habitual reserve of one thing or other that is contrary thereunto. It will admit either of the omission of some duties, or of the commission of some sin, or of the retaining of some lust. So Naaman, who vowed obedience, upon his conviction of the power of the God of Israel, would, nevertheless, upon the solicitation of his worldly interest, have a reserve to bow in the house of Rimmon. So omission of duties that are dangerous in a way of profession, or the reserve of some corrupt affections, love of the world, pride of life, will be admitted upon any other principle of obedience, and that habitually; for even those who have this real spiritual principle of holiness may be surprised into actual omission of duties, commission of sins, and a temporary indulgence unto corrupt affections. But habitually they cannot be so. An habitual reserve for any thing that is sinful or morally evil is eternally inconsistent with this principle of holiness. Light and darkness, fire and water, may as soon be reconciled in one. And hereby is it distinguished from all other principles, reasons, or causes, whereon men may perform any duties of obedience towards God.

(2.) It thus disposeth the heart unto duties of holiness constantly and evenly. He in whom it is feareth always, or is in the fear of the Lord all the day long. In all instances, on all occasions, it equally disposeth the mind unto acts of holy obedience. It is true that the actings of grace which proceed from it are in us sometimes more intense and vigorous than at other times. It is so, also, that we are ourselves sometimes more watchful and diligently intent on all occasions of acting grace, whether in solemn duties, or in our general course, or on particular occasions, than we are at some other times. Moreover, there are especial seasons wherein we meet with greater difficulties and obstructions from our lusts and temptations than ordinary, whereby this holy disposition is intercepted and impeded. But notwithstanding all these things, which are contrary unto it and obstructive of its operations, in itself and its own nature it doth constantly and evenly incline the soul, at all times and on all occasions, unto duties of holiness. Whatever falls out otherwise is accidental unto it. This disposition is like a stream that ariseth equally from a living fountain, as our Saviour expresseth it: John iv. 14, “A well of water springing up into everlasting life.” As this stream passeth on in its course, it may meet with oppositions that may either stop it or divert it for a season; but its waters still press forward continually. Hereby doth the soul set God always before it, and walk continually as in his sight. Men may perform duties of obedience unto God, yea, many of them, yea, be engaged into a constant course of them, as to their outward performance, on other grounds, from other principles, and by virtue of other motives; but whatever they are, they are not a new nature in and unto the soul, and so do not dispose men constantly and evenly unto what they lead unto. Sometimes their impressions on the mind are strong and violent, there is no withstanding of them, but the duties they require must instantly be complied withal. So is it when convictions are excited by dangers or afflictions, strong desires, or the like. And again, they leave the soul unto its own formality and course, without the least impression from them towards any duties whatever. There is no cause, or principle, or reason of obedience, besides this one insisted on, that will evenly and constantly incline unto the acts of it. Men proceeding only upon the power of convictions are like those at sea, who sometimes meet with storms or vehement winds which fit them for their course, and would seem immediately to drive them, as it were, with violence into their port or harbour, but quickly after they have an utter calm, no breath of air stirs to help them forward; and then, it may be, after awhile another gust of wind befalls them, which they again suppose will despatch their voyage, but that also quickly fails them. Where this principle is, persons have a natural current, which carries them on quickly, evenly, and constantly; and although they may sometimes meet with storms, tempests, and cross winds, yet the stream, the current, which is natural, at length worketh its way, and holds on its course through all external occasional impediments.

(3.) It is also permanent herein, and abideth forever. It will never cease inclining and disposing the whole soul unto acts and duties of obedience, until it come unto the end of them all in the enjoyment of God. It is “living water,” and whosoever drinketh of it shall never thirst anymore, that is, with a total indigence of supplies of grace, but it is “a well of water springing up into everlasting life,” John iv. 14. It springs up, and that as always, without intermission, because it is living water, from which vital acts are inseparable, so permanently, without ceasing, it springs up into everlasting life, and faileth not until those in whom it is are safely lodged in the enjoyment of it. This is expressly promised in the covenant, “I will put my fear in their hearts, and they shall not depart from me,” Jer. xxxii. 40. They shall never do so in whom is this fear, which is permanent and endless. It is true, that it is our duty, with all care and diligence, in the use of all means, to preserve, cherish, and improve both the principle itself and its actings in these holy dispositions; we are to “show all diligence unto the full assurance of hope unto the end,” Heb. vi. 11; and in the use of means and the exercise of grace is it that it is infallibly kept and preserved, Isa. xl. 31; — and it is also true, that sometimes, in some persons, upon the fierce interposition of temptations, with the violent and deceitful working of lusts, the principle itself may seem for a season to be utterly stifled, and this property of it to be destroyed, as it seems to have been with David under his sad fall and decay; — yet such is the nature of it that it is immortal, everlasting, and which shall never absolutely die; such is the relation of it unto the covenant-faithfulness of God and mediation of Christ, as that it shall never utterly cease or be extinguished. It abideth, disposing and inclining the heart unto all duties of holy obedience, unto the grave; yea, ordinarily, and where its genuine work and tendency is not interrupted by cursed negligence or love of the world, it thrives and grows continually unto the end. Hence, some are not only fruitful, but fat and flourishing in their old age; and as the outward man decayeth, so in them the inward man is daily renewed in strength and power. But as unto all other principles of obedience whatever, as it is in their own nature to decay and wither, all their actings growing insensibly weaker and less efficacious, so, for the most part, either the increase of carnal wisdom, or the love of the world, or some powerful temptation, at one time or other, puts an utter end unto them, and they are of no use at all. Hence there is not a more secure generation of sinners in the world than those who have been acted by the power of conviction unto a course of obedience in the performance of many duties; and those of them who fall not openly to profaneness, or lasciviousness, or neglect of all duties of religion, do continue in their course from what they have been habituated unto, finding it compliant with their present circumstances and conditions in the world, as also having been preserved from such ways and practices as are inconsistent with their present course by the power of their former convictions. But the power of these principles, of conviction, education, impressions from afflictions, dangers, fears, all in one, die before men; and, if their eyes were open, they might see the end of them.