John Owen · 47 of 123

Chapter VI. The positive work of the Spirit in the sanctification of believers. · Part 5

And this is a proper touchstone for our holiness, to try whether it be genuine, and of the right kind or no. If it be, it is nothing but the seed of the gospel quickened in our hearts, and bearing fruit in our lives. It is the delivery up of our souls into the mould of the doctrine of it, so as that our minds and the word should answer one another, as face doth unto face in water. And we may know whether it be so with us or no two ways; for, — 1st. If it be so, none of the commands of the gospel will be grievous unto us, but easy and pleasant. A principle suited unto them all, inclining unto them all, connatural unto them, as proceeding from them, being implanted in our minds and hearts, it renders the commands themselves so suited unto us, so useful, and the matter of them so desirable, that obedience is made pleasant thereby. Hence is that satisfaction of mind, with rest and joy, which believers have in gospel duties, yea, the most difficult of them; with that trouble and sorrow which ensue upon their neglect, omission, or their being deprived of opportunities for them. But in the strictest course of duties that proceedeth from any other principle, the precepts of the gospel, or at least some of them, on account of their spirituality or simplicity, are either esteemed grievous or despised. 2dly. None of the truths of the gospel will seem strange unto us. This makes up the evidence of a genuine principle of gospel holiness, when the commands of it are not grievous, nor the truths of it strange or uncouth. The mind so prepared receives every truth, as the eye doth every increase of light, naturally and pleasantly, until it come unto its proper measure. There is a measure of light which is suited unto our visive faculty; what exceeds it dazzles and amazes, rather than enlightens, but every degree of light which tends unto it is connatural and pleasant to the eye. So is it with the sanctified mind and spiritual truth. There is a measure of light issuing from spiritual truths that our minds are capable of: what is beyond this measure belongs to glory, and the gazing after it will rather dazzle than enlighten us; and such is the issue of overstrained speculations when the mind endeavours an excess as to its measure. But all light from truth which tends to the filling up of that measure is pleasant and natural to the sanctified mind. It sees wisdom, glory, beauty, and usefulness, in the most spiritual, sublime, and mysterious truths that are revealed in and by the word, labouring more and more to comprehend them, because of their excellency. For want hereof, we know how the truths of the gospel are by many despised, reproached, scorned, as those which are no less foolishness unto them to be believed than the precepts of it are grievous to be obeyed.

[4.] He is so as he is the exemplary cause of our holiness. The design of God in working grace and holiness in us is, that “we may be conformed unto the image of his Son, that he may be the firstborn among many brethren,” Rom. viii. 29; and our design in the attaining of it is, first that we may be like him, and then that we may express or “show forth the virtues of him who hath called us out of darkness into his marvellous light,” unto his glory and honour, 1 Pet. ii. 9. To this end is he proposed, in the purity of his natures, the holiness of his person, the glory of his graces, the innocency and usefulness of his conversation in the world, as the great idea and exemplar, which in all things we ought to conform ourselves unto. And as the nature of evangelical holiness consists herein, — namely, in a universal conformity unto him as he is the image of the invisible God, — so the proposal of his example unto us is an effectual means of ingenerating and increasing it in us.

It is by all confessed that examples are most effectual ways of instruction, and, if seasonably proposed, do secretly solicit the mind unto imitation, and almost unavoidably incline it thereunto. But when unto this power which examples have naturally and morally to instruct and affect our minds, things are peculiarly designed and instituted of God to be our examples, he requiring of us that from them we should learn both what to do and what to avoid, their force and efficacy is increased. This the apostle instructs us in at large, 1 Cor. x. 6–11. Now, both these concur in the example of holiness that is given us in the person of Christ; for, —

1st. He is not only in himself, morally considered, the most perfect, absolute, glorious pattern of all grace, holiness, virtue, obedience, to be chosen and preferred above all others, but he only is so; there is no other complete example of it. As for those examples of heroical virtue or stoical apathy which are boasted of among the heathens, it were an easy matter to find such flaws and tumours in them as would render them not only uncomely, but deformed and monstrous. And in the lives of the best of the saints there is declared what we ought expressly to avoid, as well as what we ought to follow; and in some things we are left at a loss whether it be safe to conform unto them or no, seeing we are to be followers of none any farther than they were so of Jesus Christ, and wherein they were so; neither, in what they were or did, were they absolutely our rule and example in itself, but only so far as therein they were conformable unto Christ: and the best of their graces, the highest of their attainments, and the most perfect of their duties, have their spots and imperfections; so that although they should have exceeded what we can attain unto, and are therefore meet to be proposed unto our imitation, yet do they come short of what we aim at, which is to be holy as God is holy. But in this our great exemplar, as there was never the least shadow of variableness from the perfection of holiness (for “he did no sin, neither was guile found in his mouth,” yea, “in him was light, and no darkness at all”), so were all his graces, all his actings of them, all his duties, so absolute and complete, as that we ought to aim no higher, nor to propose any other pattern unto ourselves. And who is it that, aiming at any excellency, would not design the most absolute and perfect example? This, therefore, is to be found as unto holiness in Christ, and in him alone. And, 2dly. He is appointed of God for this purpose. One end why God sent his Son to take our nature upon him, and to converse in the world therein, was, that he might set us an example in our own nature, in one who was like unto us in all things, sin only excepted, of that renovation of his image in us, of that return unto him from sin and apostasy, of that holy obedience which he requireth of us. Such an example was needful, that we might never be at a loss about the will of God in his commands, having a glorious representation of it before our eyes; and this could be given us no otherwise but in our own nature. The angelical nature was not suited to set us an example of holiness and obedience, especially as to the exercise of such graces as we principally stand in need of in this world; for what examples could angels set unto us in themselves of patience in afflictions, of quietness in sufferings, seeing their nature is incapable of such things? Neither could we have had an example that was perfect and complete in our own nature, but only in one who was “holy, harmless, undefiled, and separate from sinners.” To this end, therefore, among others, did God send his own Son to take our nature on him, and therein to represent unto us the perfect idea of that holiness and obedience which he requireth of us. It is evident, therefore, that these two considerations of an instructive example, that it hath a moral aptitude to incite the mind unto imitation, and that it is instituted of God unto that purpose, are both found eminently in this of Christ.

But there is yet more in this matter: for, — 1st. As God hath appointed the consideration of Christ as an especial ordinance unto the increase of holiness in us, so his holy obedience, as proposed unto us, hath a peculiar efficacy unto that purpose beyond all other instituted examples; for, — (1st.) We are often called to behold Christ, and to look upon him, or it is promised that we shall do so, Isa. xlv. 22; Zech. xii. 10. Now, this beholding of Christ, or looking on him, is the consideration of him by faith unto the ends for which he is exhibited, proposed, and set forth of God in the gospel and promises thereof. This, therefore, is an especial ordinance of God, and is by his Spirit made effectual. And these ends are two:— [1st.] Justification; [2dly.] Salvation, or deliverance from sin and punishment. “Look unto me,” saith he, “and be ye saved.” This was he on the cross, and is still so in the preaching of the gospel, wherein he is “evidently crucified before our eyes,” Gal. iii. 1, lifted up as the brazen serpent in the wilderness, John iii. 14, 15, that we, looking on him by faith, as “bearing our sins in his own body on the tree,” 1 Pet. ii. 24, and “receiving the atonement” made thereby, Rom. v. 11, may through faith in him be justified from all our sins, and saved from the wrath to come. But this we intend not; for, (2dly.) He is of God proposed unto us in the gospel as the great pattern and exemplar of holiness, so as that, by God’s appointment, our beholding and looking on him, in the way mentioned, is a means of the increase and growth of it in us. So our apostle declares, 2 Cor. iii. 18, “We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” That which is proposed unto us is, the “glory of God,” or the “glory of God in the face of Jesus Christ,” chap. iv. 6; that is, God gloriously manifesting himself in the person of Christ. This are we said to “behold with open face.” The veil of types and shadows being taken off and removed, faith doth now clearly and distinctly view and consider Jesus Christ as he is represented unto us in the glass of the gospel; that is, the evidences of the presence of God in him and with him, in his work, purity, and holiness. And the effect hereof is, that we are, through the operation of the Spirit of God, “changed into the same image,” or made holy, and therein like unto him.

2dly. There is peculiar force and efficacy, by the way of motive, in the example of Christ, to incline us unto the imitation of him, that is not to be found in any other example, on any occasion whatever; because, (1st.) Whatever is proposed unto us, in what he was or what he did, as our pattern and example, he was it, and did it, not for his own sake, but out of free and mere love unto us. That pure nature of his, which we ought to be labouring after a conformity unto, 1 John iii. 3, and which he will at length bring us unto, Phil. iii. 21, he took it upon him, by an infinite condescension, merely out of love unto us, Heb. ii. 14, 15; Phil. ii. 5–8. And all the actings of grace in him, all the duties of obedience which he performed, all that glorious compliance with the will of God in his sufferings which he manifested, proceed all from his love unto us, John xvii. 19; Gal. ii. 20. These things being in themselves truly honourable and excellent, yea, being only so, the holiness and obedience which God requireth of us consisting in them, and being by the appointment of God proposed unto our imitation in the example of Jesus Christ, how must it needs influence and prevail on gracious souls to endeavour a conformity unto him therein, to be as he was, to do as he did, seeing he was what he was, and did what he did, merely out of love unto us, and for no other end! And, (2dly.) Everything which we are to imitate in Christ is other ways also beneficial unto us; for we are, in its place and way, even saved thereby. By his obedience we are made righteous, Rom. v. 19. There is no grace nor duty of Christ which he did perform, but we have the advantage and benefit of it. And this increaseth the efficacy of his example; for who would not strive to obtain those things in himself, of whose being in Christ he hath so great advantage?

In this regard also, therefore, is the Lord Christ made sanctification unto us, and is the cause of evangelical holiness in us; and certainly we are, the most of us, much to blame that we do not more abound in the use of this means unto the end mentioned. Did we abide more constantly in the beholding or contemplation of the person of Christ, of the glory and beauty of his holiness, as the pattern and great example proposed unto us, we should be more transformed into his image and likeness. But it is so fallen out that many who are called Christians delight to be talking of, and do much admire, the virtuous sayings and actions of the heathen, and are ready to make them the object of their imitation, whilst they have no thoughts of the grace that was in our Lord Jesus Christ, nor do endeavour after conformity thereunto; and the reason is, because the virtue which they seek after and desire is of the same kind with that which was in the heathen, and not that grace and holiness which was in Christ Jesus. And thence also it is that some, who, not out of love unto it, but to decry other important mysteries of the gospel thereby, do place all Christianity in the imitation of Christ, do yet indeed in their practice despise those qualities and duties wherein he principally manifested the glory of his grace. His meekness, patience, self-denial, quietness in bearing reproaches, contempt of the world, zeal for the glory of God, compassion to the souls of men, condescension to the weaknesses of all, they regard not. But there is no greater evidence that whatever we seem to have of any thing that is good in us is no part of evangelical holiness, than that it doth not render us conformable to Christ.

And we should always consider how we ought to act faith on Christ with respect unto this end. Let none be guilty practically of what some are falsely charged withal as to doctrine; — let none divide in the work of faith, and exercise themselves but in the one half of it. To believe in Christ for redemption, for justification, for sanctification, is but one half of the duty of faith; — it respects Christ only as he died and suffered for us, as he made atonement for our sins, peace with God, and reconciliation for us, as his righteousness is imputed unto us unto justification. Unto these ends, indeed, is he firstly and principally proposed unto us in the gospel, and with respect unto them are we exhorted to receive him and to believe in him; but this is not all that is required of us. Christ in the gospel is proposed unto us as our pattern and example of holiness; and as it is a cursed imagination that this was the whole end of his life and death, — namely, to exemplify and confirm the doctrine of holiness which he taught, — so to neglect his so being our example, in considering him by faith to that end, and labouring after conformity to him, is evil and pernicious. Wherefore let us be much in the contemplation of what he was, what he did, how in all instances of duties and trials he carried himself, until an image or idea of his perfect holiness is implanted in our minds, and we are made like unto him thereby.

[5.] That which principally differenceth evangelical holiness, with respect unto the Lord Christ, from all natural or moral habits or duties, and whereby he is made sanctification unto us, is, that from him, his person as our head, the principle of spiritual life and holiness in believers is derived; and by virtue of their union with him, real supplies of spiritual strength and grace, whereby their holiness is preserved, maintained, and increased, are constantly communicated unto them. On the stating and proof hereof the whole difference about grace and morality doth depend and will issue: for if that which men call morality be so derived from the Lord Christ by virtue of our union with him, it is evangelical grace; if it be not, it is either nothing or somewhat of another nature and kind, for grace it is not, nor holiness neither. And all that I have to prove herein is, that the Lord Jesus Christ is a head of influence, the spring or fountain of spiritual life, unto his church, — wherein I know myself to have the consent of the church of God in all ages; and I shall confine the proof of my assertion unto the ensuing positions, with their confirmation:—

1st. Whatever grace God promiseth unto any, bestoweth on them, or worketh in them, it is all so bestowed and wrought in, by, and through Jesus Christ, as the mediator or middle person between God and them. This the very notion and nature of his office of mediator, and his interposition therein between God and us, doth require. To affirm that any good thing, any grace, any virtue, is given unto us, or bestowed on us, or wrought in us by God, and not immediately through Christ; or that we believe in God, yield obedience unto him, or praise with glory, not directly by Christ, — is utterly to overthrow his mediation. Moses, indeed, is called a mediator between God and the people, Gal. iii. 19, as he was an internuntius, a messenger to declare the mind of God to them, and to return their answers unto God; but to limit the mediatory work of Christ unto such an interposition only is to leave him but one office, that of a prophet, and to destroy the principal uses and effects of his mediation towards the church. In like manner, because Moses is called λυτρωτής, a saviour or redeemer, Acts vii. 35, metaphorically, with respect unto his use and employment in that mighty work of the deliverance of the people out of Egypt, some will not allow that the Lord Christ is a redeemer in any other sense, subverting the whole gospel, with the faith and souls of men. But, in particular, what there is of this nature in the mediation of Christ, in his being the middle person between God and us, may be declared in the ensuing assertions:—

(1st.) God himself is the absolute infinite fountain, the supreme efficient cause, of all grace and holiness; for he alone is originally and essentially holy, as he only is good, and so the first cause of holiness and goodness to others. Hence he is called “The God of all grace,” 1 Pet. v. 10; the author, possessor, and bestower of it. “He hath life in himself,” and quickeneth whom he pleaseth, John v. 26; “With him is the fountain of life,” Ps. xxxvi. 9; as hath been declared before. This, I suppose, needs no farther confirmation with them who really acknowledge any such thing as grace and holiness. These things, if any, are among those “perfect gifts” which are “from above,” coming down “from the Father of lights, with whom is no variableness neither shadow of turning,” James i. 17.

(2dly.) God from his own fullness communicates unto his creatures, either by the way of nature or by the way of grace. In our first creation God implanted his image on us, in uprightness and holiness, in and by the making or creation of our nature; and had we continued in that state, the same image of God should have been communicated by natural propagation. But since the fall and entrance of sin, God no more communicates holiness unto any by way of nature or natural propagation: for if he did so, there would be no necessity that everyone who is born must be born again before he enter into the kingdom of God, as our Saviour affirmeth there is, John iii. 3, for he might have grace and holiness from his first nativity; nor could it be said of believers that they are “born not of blood, nor of the will of the flesh, nor of the will of man, but of God,” chap. i. 13, for grace might be propagated unto them by those natural means. It was the old Pelagian figment, that what we have by nature we have by grace, because God is the author of nature. So he was as it was pure, but it is our own as it is corrupt; and what we have thereby we have of ourselves, in contradiction to the grace of God. “That which is born of the flesh is flesh;” and we have nothing else by natural propagation.

(3dly.) God communicates nothing in a way of grace unto any but in and by the person of Christ, as the mediator and head of the church, John i. 18. In the old creation, all things were made by the eternal Word, the person of the Son, as the Wisdom of God, John i. 3; Col. i. 16. There was no immediate emanation of divine power from the person of the Father, for the production of all or any created beings, but in and by the person of the Son, their wisdom and power being one and the same as acted in him. And the supportation of all things in the course of divine providence is his immediate work also, whence he is said to “uphold all things by the word of his power,” Heb. i. 3. And so it is in the new creation with respect unto his person as mediator. Therein was he the “image of the invisible God, the first-born of every creature, having the pre-eminence in all things; and he is before all things, and by him all things consist,” Col. i. 15, 17, 18. In the raising of the whole new creation, which is by a new spiritual life and holiness communicated unto all the parts of it, the work is carried on immediately by the person of Christ the mediator; and none hath any share therein but what is received and derived from him. This is plainly asserted, Eph. ii. 10. So the apostle disposeth of this matter: “The head of every man is Christ, and the head of Christ is God,” 1 Cor. xi. 3; which is so in respect of influence as well as of rule. As God doth not immediately govern the church, but in and by the person of Christ, whom he hath given to be head over all things thereunto, so neither doth he administer any grace or holiness unto any but in the same order; for “the head of every man is Christ, and the head of Christ is God.”

(4thly.) God doth work real, effectual, sanctifying grace, spiritual strength and holiness, in believers, yea, that grace whereby they are enabled to believe and are made holy, and doth really sanctify them more and more, that they may be preserved “blameless to the coming of our Lord Jesus Christ.” This hath been so fully confirmed in the whole of what hath been discoursed both concerning regeneration and sanctification as that it must not be here again insisted on.

Wherefore, all this grace, according unto the former assertion, is communicated unto us through and by Christ, and no otherwise.

2dly. Whatever is wrought in believers by the Spirit of Christ, it is in their union to the person of Christ, and by virtue thereof. That the Holy Spirit is the immediate efficient cause of all grace and holiness I have sufficiently proved already, unto them to whom any thing in this kind will be sufficient. Now, the end why the Holy Spirit is sent, and consequently of all that he doth as he is so sent, is to glorify Christ; and this he doth by receiving from Christ, and communicating thereof unto others, John xvi. 13–15. And there are two works of this kind which he hath to do and doth effect:— first, To unite us to Christ; and, secondly, To communicate all grace unto us from Christ, by virtue of that union.

(1st.) By him are we united unto Christ; — that is, his person, and not a light within us, as some think; nor the doctrine of the gospel, as others with an equal folly seem to imagine. It is by the doctrine and grace of the gospel that we are united, but it is the person of Christ whereunto we are united; for “he that is joined unto the Lord is one Spirit,” 1 Cor. vi. 17, because by that one Spirit he is joined unto him; for “by one Spirit we are all baptized into one body,” chap. xii. 13, — implanted into the body, and united unto the head. And therefore, “if we have not the Spirit of Christ, we are none of his,” Rom. viii. 9. We are therefore his, — that is, united unto him, — by a participation of his Spirit. And hereby Christ himself is in us; for “Jesus Christ is in us, except we be reprobates,” 2 Cor. xiii. 5; — that is, he is in us “by his Spirit that dwelleth in us,” Rom. viii. 9, 11; 1 Cor. vi. 19. It may therefore be inquired, whether we receive the Spirit of the gospel from the person of Christ or no? And this is the inquiry which nothing but the extreme ignorance or impudence of some could render seasonable or tolerable, seeing formerly no Christian ever doubted of it, nor is he so now who doth disbelieve it. It is true, we receive him by the “preaching of the gospel,” Gal. iii. 2; but it is no less true that we receive him immediately from the person of Christ. For no other reason is he called so frequently “The Spirit of Christ;” that is, the Spirit which he gives, sends, bestows, or communicates. He receives of the Father the “promise of the Holy Ghost,” and sheddeth him forth, Acts ii. 33.

But it may be said, “That if hereby we are united unto Christ, — namely, by his Spirit, — then we must be holy and obedient before we so receive him, wherein our union doth consist; for certainly Christ doth not unite ungodly and impure sinners unto himself, which would be the greatest dishonour unto him imaginable. We must, therefore, be holy, obedient, and like unto Christ, before we can be united unto him, and so, consequently, before we receive his Spirit, if thereby we are united to him.”

Ans. 1. If this be so, then indeed are we not beholden in the least unto the Spirit of Christ that we are holy, and obedient, and like to Christ; for he that hath the Spirit of Christ is united unto him, and he who is united to him hath his Spirit, and none else. Whatever, therefore is in any man of holiness, righteousness, or obedience, antecedent unto union with Christ, is no especial effect of his Spirit. Wherefore in this case we must purify ourselves without any application of the blood of Christ unto our souls, and we must sanctify ourselves without any especial work of the Spirit of God on our nature. Let them that can, satisfy themselves with these things. For my part, I have no esteem or valuation of that holiness, as holiness, which is not the immediate effect of the Spirit of sanctification in us.

2. It is granted that ordinarily the Lord Christ, by the dispensation of his word, by light and convictions thence ensuing, doth prepare the souls of men in some measure for the inhabitation of his Spirit. The way and manner hereof hath been fully before declared.

3. It is denied that, on this supposition, the Lord Christ doth unite impure or ungodly sinners unto himself, so as that they should be so united, and continue impure and ungodly: for in the same instant wherein anyone is united unto Christ, and by the same act whereby he is so united, he is really and habitually purified and sanctified; for where the Spirit of God is, there is liberty, and purity, and holiness. All acts and duties of holiness are in order of nature consequential hereunto, but the person is quickened, purified, and sanctified in its union.