One thing we must premise to clear our ensuing discourse from ambiguity; and this is, that there is mention in the Scripture of a twofold sanctification, and consequently of a twofold holiness. The first is common unto persons and things, consisting in the peculiar dedication, consecration, or separation of them unto the service of God by his own appointment, whereby they become holy. Thus the priests and Levites of old, the ark, the altar, the tabernacle, and the temple, were sanctified and made holy; and indeed in all holiness whatever, there is a peculiar dedication and separation unto God. But in the sense mentioned, this was solitary and alone. No more belonged unto it but this sacred separation, nor was there any other effect of this sanctification. But, secondly, there is another kind of sanctification and holiness, wherein this separation to God is not the first thing done or intended, but a consequent and effect thereof. This is real and internal, by the communicating of a principle of holiness unto our natures, attended with its exercise in acts and duties of holy obedience unto God. This is that which, in the first place, we inquire after ; and how far believers are therein and there- by peculiarly separated and dedicated unto God shall be afterward declared. And unto what we have to deliver concerning it we shall make way by the ensuing observations: —
1. This whole matter of sanctification and holiness is peculiarly joined with and limited unto the doctrine, truth, and grace of the gospel; for holiness is nothing but the implanting, writing, and realiz-
CHAP, l] and gospel holiness explained, S71
ing of the gospel in onr souls. Hence it is termed 'OaioTrn rng dXri- 6sias, Eph. iv, 24, — "The holiness of truth;" which the truth of the gospel ingeherates, and which consists in a conformity thereunto. And the gospel itself is 'AX-zihia xar ivaiQuav, Tit. i. 1, — "The truth which is according unto godliness;" wdiich -declares that godliness and holiness which God requireth. The prayer, also, of our Saviour for our sanctification is conformed thereunto: John xvii. 17, "Sanc- tify them in" (or by) " thy truth : thy word is truth." And he sancti- fied himself for us to be a sacrifice, that " we might be sanctified in the truth." This alone is that truth which makes us free, John viii. 32,— that is, from sin and the law, unto righteousness in holiness. It belongs neither to nature nor the law, so as to proceed from them or to be effected by them. Nature is wholly corrupted and contrary unto it. The "law," indeed, for certain ends, "was given by Moses," but all " grace and truth came by Jesus Christ." There neither is, nor ever was, in the world, nor ever shall be, the least dram of holiness, but what, flowing from Jesus Christ, is communicated by the Spirit, according to the truth and promise of the gospel. There may be some- thing like it as to its outAvard acts and effects (at least some of them), something that may wear its livery in the world, that is but the fruit of men's own endeavours in compliance with their convictions; but holiness it is not, nor of the same kind or nature with it. • And this men are very apt to deceive themselves withal. It is the design of corrupted reason to debase all the glorious mysteries of the gospel, and all the concernments of them. There is nothing in the whole mystery of godliness, from the highest crown of it, which is the per- son of Christ, " God manifested in the flesh," unto the lowest and nearest effect of this grace, but it labours to deprave, dishonour, and debase. The Lord Christ, it would have in his whole person to be but a mere man, in his obedience and suffering to be but an example, in his doctrine to be confined unto the capacity and comprehension of carnal reason, and the holiness which he com- municates by the sanctification of his Spirit to be but that moral virtue which is common among men as the fruit of their own en- deavours.
Herein some will acknowledge that men are guided and directed to a great advantage by the doctrine of the gospel, and thereunto excited by motions of the Holy Ghost himself, put forth in the dis- pensation of that truth; but any thing else in it more excellent, more mysterious, they will not allow. But these low and carnal imaginations are exceedingly unworthy of the grace of Christ, the glory of the gospel, the mystery of the recovery of our nature, and healing of the wound it received by the entrance of sin, witli the whole desim of God in our restoration unto a state of communion
S72 THE NATURE OF SANCTIFICATION [BOOK IV.
with himself. Moral virtue is, indeed, the best thing amongst men that is of them. It far exceeds in worth, use, and satisfaction, all that the honours, powers, jDrofits, and pleasures of the world can extend unto. And it is admirable to consider what instructions are given concerning it, what expressions are made of its excellency, what encomiums of its use and beauty, by learned contemplative men amoncf the heathen ; the wisest of whom did acknowledcje that there was yet something in it which they could only admire, and not com- prehend. And very eminent instances of the practice of it were given in the lives and conversations of some of them; and as the examples of their righteousness, moderation, temperance, equanimity, in all conditions, rise up at present unto the shame and reproach of many that are called Christians, so they will be called over at the last day as an aggravation of their condemnation. But to suppose that this moral virtue, whatever it be really in its own nature, or however advanced in the imaginations of men, is that holiness of truth which believers receive by the Spirit of Christ, is to debase it, to overthrow it, and to drive the souls of men from seeking an interest in it. And hence it is that some, pretending highly a friendship and respect unto it, do yet hate, despise, and reproach what is really so, pleasing themselves with the empty name or withered carcass of virtue, every way inferior, as interpreted in their j)ractice, to the righteousness of heathens. And this, in the first place, should stir up our diligence in our inquiries after its true and real nature, that we deceive not our- selves with a false appearance of it, and that unto our ruin.