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The Works of John Owen, Volume 2. Book 4: The Nature of Sanctification and Gospel Holiness Explained Chapter 3: Believers the Only Object of Sanctification and Subject of Gospel Holiness
That which we are next to inquire into, is, the personal subject of 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 sanctified, and no other. Unto them is evangelical holiness confined. It is for them and them only that our Saviour prays for this mercy, grace, or privilege ; John xvii. 17. ' Sanctify them by thy truth ;' and concerning them he affirms, ' for their sakes I sanctify myself, that they also may be sanctified through the truth ;' ver. 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 this grace are 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 ;' ver. 20. It was, therefore, the prayer of our Lord Jesus Christ that all believers should be sanctified ; and so also was it his promise ; John 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 he spake of the Spirit, 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 was in God the Father and in Jesus Christ,' that is, by faith, 1 Thess. i. 1. that our apostle 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 obedience thereof, being as it were its reward. See Crell. de Sp. S. cap. 5.
To this purpose it is pleaded, that the apostle Peter encourageth 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. 17. that the world, that is, unbelievers, ' cannot receive the Spirit of truth ;' so that our faith and obedience is 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. Am. I. could dwell long on this inquiry concerning the especial subject of the Holy Spirit, seeing the right understanding of many places of Scripture doth depend thereon. But, because I have much work yet before me, I will reduce what I have to offer on this head into as narrow a compass as possibly I may. In answer, therefore, to this objection, I say,
1. That the Holy Spirit is said to be promised and received with respect unto the ends which he is promised for, and the effects which he worketh, when he is received. For although he be himself but one, ' the one and self-same Spirit,' and he himself is promised, given forth, and received, as we have declared, yet he hath many and divers operations. And as his operations are divers, or several sorts and kinds, so our receiving of him as to the manner of it is divers also, and suited unto the ends of his communications unto us. Thus in some sense he is promised unto and received by believers, in another he is promised and received to make men so, or to make them believe. In the first way there may be some activity of faith in away of duty, whereas, in the latter, we are passive, and receive him only in a way of grace.
2. The chief and principal ends for which the Holy Spirit is promised and received may be reduced to these four heads: (1.) Regeneration. (2.) Sanctification. (3.) Consolation. (4.) Edification. There are indeed very many distinct operations and distributions of the Spirit, as I have in part already discovered, and shall yet farther go over them in particular instances. But they may be reduced unto these general heads, or at least they will suffice to exemplify the different manner and ends of the receiving of the Spirit. And this is the plain order and method of these things, as the Scripture both plainly and plentifully testifies. (1.) He is promised and received as to the work of regeneration unto the elect ; (2.) as to the work of sanctification unto the re- generate; (3.) as to the work of consolation unto the sanctified ; and, (4.) as unto gifts for edification unto professors, according to his sovereign will and pleasure.
(1.) He is promised unto the elect and received by them as to his work of regeneration. That this is his work in us wholly and entirely, I have proved before at large. Hereunto the qualifications of faith and obedience are no way required as previously necessary in us. In order of nature our receiving of the Spirit is antecedent to the very seed and principle of faith in us, as the cause is to the effect, seeing it is wrought in us by him alone ; and the promises concerning the communications of the Spirit unto this end have been before explained and vindicated. Hereby doth the Holy Ghost prepare a habitation for himself, and make way for all the following work which he hath to do in us and towards us unto the glory of God, and the perfecting of our salvation, or the making- of us * meet for the inheritance of the saints in light;' Col. i. 12.
(2.) He is promised and received as a Spirit of sanctification unto and by them that are regenerate; that is, unto be lievers and only unto them. This will be fully confirmed immediately. And this puts an issue to the principal diffi- culty of the foregoing objection. It is no way inconsistent that faith should be required previously unto the receiving of the Spirit as a Spirit of sanctification ; though it be not so as he is the author of regeneration. The same Spirit first worketh faith in us, and then preserveth it when it is wrought. Only to clear the manner of it we may observe; 1. That sanctification may be considered two ways : (1.) As to the original and essential work of it, which consists in the preservation of the principle of spiritual life and holiness communicated unto us in our regeneration. (2.) As to those re- newed actual operations whereby it is carried on, and is gradually progressive as hath been declared. 2. Faith also, or believing, may be considered in this matter two ways : (1.) As to its original communication, infusion, or creation in the soul, for it is the gift or work of God. In this respect, that is, as to the seed, principle, and habit of it, it is wrought in us, as all other grace is, in regeneration. (2.) As to its actings in us, or as unto actual believing or the exercise of faith and the fruits of it, in a constant profession and holy obedience. Sanctification, in the first sense, respects faith also in the first ; that is, the preservation of the seed, principle, grace, habit of faith in us, belong unto the sanctifying work of the Holy Spirit. And so believers only are sanctified. And in the latter sense it respects faith in the latter also; that is, the progress of the work of sanctification in us is accompanied with the actings and exercise of faith. But both ways faith is a necessary qualification in and unto them that are sanctified. Believers, therefore, are the adequate subject of the work of sanctification, which is all that at present is under our consideration.
That which we are next to inquire into, is, the personal subject of 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 sanctified, and no other. Unto them is evangelical holiness confined. It is for them and them only that our Saviour prays for this mercy, grace, or privilege ; John xvii. 17. ' Sanctify them by thy truth ;' and concerning them he affirms, ' for their sakes I sanctify myself, that they also may be sanctified through the truth ;' ver. 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 this grace are 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 ;' ver. 20. It was, therefore, the prayer of our Lord Jesus Christ that all believers should be sanctified ; and so also was it his promise ; John 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 he spake of the Spirit, 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 was in God the Father and in Jesus Christ,' that is, by faith, 1 Thess. i. 1. that our apostle 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 obedience thereof, being as it were its reward. See Crell. de Sp. S. cap. 5.
To this purpose it is pleaded, that the apostle Peter encourageth 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. 17. that the world, that is, unbelievers, ' cannot receive the Spirit of truth ;' so that our faith and obedience is 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. Am. I. could dwell long on this inquiry concerning the especial subject of the Holy Spirit, seeing the right understanding of many places of Scripture doth depend thereon. But, because I have much work yet before me, I will reduce what I have to offer on this head into as narrow a compass as possibly I may. In answer, therefore, to this objection, I say,
1. That the Holy Spirit is said to be promised and received with respect unto the ends which he is promised for, and the effects which he worketh, when he is received. For although he be himself but one, ' the one and self-same Spirit,' and he himself is promised, given forth, and received, as we have declared, yet he hath many and divers operations. And as his operations are divers, or several sorts and kinds, so our receiving of him as to the manner of it is divers also, and suited unto the ends of his communications unto us. Thus in some sense he is promised unto and received by believers, in another he is promised and received to make men so, or to make them believe. In the first way there may be some activity of faith in away of duty, whereas, in the latter, we are passive, and receive him only in a way of grace.
2. The chief and principal ends for which the Holy Spirit is promised and received may be reduced to these four heads: (1.) Regeneration. (2.) Sanctification. (3.) Consolation. (4.) Edification. There are indeed very many distinct operations and distributions of the Spirit, as I have in part already discovered, and shall yet farther go over them in particular instances. But they may be reduced unto these general heads, or at least they will suffice to exemplify the different manner and ends of the receiving of the Spirit. And this is the plain order and method of these things, as the Scripture both plainly and plentifully testifies. (1.) He is promised and received as to the work of regeneration unto the elect ; (2.) as to the work of sanctification unto the re- generate; (3.) as to the work of consolation unto the sanctified ; and, (4.) as unto gifts for edification unto professors, according to his sovereign will and pleasure.
(1.) He is promised unto the elect and received by them as to his work of regeneration. That this is his work in us wholly and entirely, I have proved before at large. Hereunto the qualifications of faith and obedience are no way required as previously necessary in us. In order of nature our receiving of the Spirit is antecedent to the very seed and principle of faith in us, as the cause is to the effect, seeing it is wrought in us by him alone ; and the promises concerning the communications of the Spirit unto this end have been before explained and vindicated. Hereby doth the Holy Ghost prepare a habitation for himself, and make way for all the following work which he hath to do in us and towards us unto the glory of God, and the perfecting of our salvation, or the making- of us * meet for the inheritance of the saints in light;' Col. i. 12.
(2.) He is promised and received as a Spirit of sanctification unto and by them that are regenerate; that is, unto be lievers and only unto them. This will be fully confirmed immediately. And this puts an issue to the principal diffi- culty of the foregoing objection. It is no way inconsistent that faith should be required previously unto the receiving of the Spirit as a Spirit of sanctification ; though it be not so as he is the author of regeneration. The same Spirit first worketh faith in us, and then preserveth it when it is wrought. Only to clear the manner of it we may observe; 1. That sanctification may be considered two ways : (1.) As to the original and essential work of it, which consists in the preservation of the principle of spiritual life and holiness communicated unto us in our regeneration. (2.) As to those re- newed actual operations whereby it is carried on, and is gradually progressive as hath been declared. 2. Faith also, or believing, may be considered in this matter two ways : (1.) As to its original communication, infusion, or creation in the soul, for it is the gift or work of God. In this respect, that is, as to the seed, principle, and habit of it, it is wrought in us, as all other grace is, in regeneration. (2.) As to its actings in us, or as unto actual believing or the exercise of faith and the fruits of it, in a constant profession and holy obedience. Sanctification, in the first sense, respects faith also in the first ; that is, the preservation of the seed, principle, grace, habit of faith in us, belong unto the sanctifying work of the Holy Spirit. And so believers only are sanctified. And in the latter sense it respects faith in the latter also; that is, the progress of the work of sanctification in us is accompanied with the actings and exercise of faith. But both ways faith is a necessary qualification in and unto them that are sanctified. Believers, therefore, are the adequate subject of the work of sanctification, which is all that at present is under our consideration.
