(1.) A presumption or groundless persuasion that they are already perfect. This some pretend unto in a proud and foolish conceit, de-
406 BELIEVERS THE OBJECT OF SANCTIFICATION, [BOOK IV.
structive of tlie whole nature and duty of evangelical holiness or obedience ; for this, on our part, consists in our willing compliance with the work of grace, gradually carried on unto the measure ap- pointed unto us. If this be already attained, there is an end of all evangelical obedience, and men return again to the law unto their ruin. See Phil. iii. 1 2-1 4. It is an excellent description of the na- ture of our obedience which the apostle gives us in that place. All absolute perfection in this life is rejected as unattainable. The end proposed is blessedness and glory, with the eternal enjoyment of God ; and the way whereby we press towards it, which compriseth the whole of our obedience, is by continual, uninterrupted following after, press- ing, reaching out, — a constant progi'ess, in and by our utmost diligence.
(2.) A foolish supposition that, being interested in a state of gTace, we need not now be so solicitous about exact holiness and obedience in all things as we were formerly, whilst our minds hung in suspense about our condition. But so much as any one hath this apjjrehension or persuasion prevailing in him or influencing of him, so much hath he cause deeply to question whether he have yet any thing of grace or holiness or no ; for this persuasion is not of Him who hath called us. There is not a more effectual engine in the hand of Satan either to keep us off from holiness or to stifle it when it is attained, nor can any thoughts arise in the hearts of men more opposite to the nature of grace; for which cause the apostle rejects it with detesta- tion, Rom. vi. 1, 2.
(3.) Weariness and despondencies, arising from oppositions. Some find so much difficulty in and opposition to the work of holiness and its progress from the power of corruptions, temptations, and the oc- casions of life in this world, that they are ready to faint and give over this diHgence in duties and contending against sin. But the Scripture doth so abound with encouragements unto this sort of per- sons as that we need not to insist thereon.
CHAPTER III.
BELIEVERS THE ONLY OBJECT OF SANCTIFICATION, AND SUBJECT OF GOSPEL HOLINESS.
Believers the only subject of the work of sanctification — How men come to believe, if believers alone receive the Spirit of sanctification — The principal ends for which the Spirit is promised, with their order in their accomplishment — Rules to be observed in prajing for the Spirit of God, and his operations therein — That believers only are sanctified or holy proved and confirmed — Mistakes about holiness, both notional and practical, discovered — The proper subject of holiness in believers.
That whicli we are next to inquire into is, the personal subject of
CHAP. III.] AND SUBJECT OF GOSPEL HOLINESS. 407
this work of sanctification, or. who, and of what sort, those persons are that are made holy. Now, these are all and only believers. All who unfeignedly believe in God through Jesus Christ are sancti- fied, and no others. Unto them is evangelical hohness confined. It is for them and them only that our Saviour prays for this mercy, grace, or privilege : John xvil 1 7, " Sanctify them by thy truth." And concerning them he affirms, " For their sakes I sanctify myself, that the}^ also may be sanctified through the truth," verse 19. And whereas, in the verses foregoing, he had immediate respect unto his apostles and present disciples, that we may know that neither his prayer nor his grace is confined or limited unto them, he adds, " Neither pray I for these alone,''' — that is, in this manner, and for these ends, — " but for them also which shall believe on me through their word," verse 20. It was, therefore, the prayer of our Lord Jesus Christ that all believers should be sanctified ; and so also was it his promise : chap. vii. 38, 39, " He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spmt, which they that believe on him should receive." And it is with respect principally unto this work of sanctification that he is compared unto flowing and living water, as hath been declared before. It is for believers, the " church that is in God the Father and in the Lord Jesus Christ," — that is, by faith, — 1 Thess. i. 1, that our ajDostle prays that "the God of peace would sanctify them throughout," chap. v. 23.
But before we proceed to a farther confirmation of this assertion, an objection of some importance is to be removed out of our way: for on this supposition, that the Spirit of sanctification is given only unto believers, it may be inquired how men come so to be; for if we have not the Spirit until after we do believe, then is faith itself of ourselves. And this is that which some plead for, — namely, " That the gift of the Holy Ghost, unto all ends and purposes for which he is promised, is consequential unto faith, with the profession and obe- dience thereof, being, as it were, its reward." See Crell. de Spir. Sane, cap. V. To this purpose it is pleaded, " That the apostle Peter en- courageth men unto faith and repentance with the promise that thereon they should 'receive the gift of the Holy Ghost,' Acts ii. 38; and so is that also of our Saviour, John xiv. 1 7, that ' the world,' — that is, unbelievers, — 'cannot receive the Spirit of truth :' so that our faith and obedience are required as a necessary qualification unto the receiving of the Holy Ghost ; and if they are so absolutely, then are they of ourselves, and not wrought in us by the grace of God;" — which is express Pelagianism.