Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged.
— Isaiah 51:1
Blessed be the Lord God of Israel; for he hath visited and redeemed his people, And hath raised up an horn of salvation for us in the house of his servant David; As he spake by the mouth of his holy prophets, which have been since the world began: That we should be saved from our enemies, and from the hand of all that hate us; To perform the mercy promised to our fathers, and to remember his holy covenant; The oath which he sware to our father Abraham, That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, In holiness and righteousness before him, all the days of our life.
— Luke 1:68-75
For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.
— Hebrews 12:10
Follow peace with all men, and holiness, without which no man shall see the Lord:
— Hebrews 12:14
The Necessity of Holiness from Our Condition in the World, by John Owen. The following contains an excerpt from Chapter Five of his work, “The Holy Spirit and Holiness.”
The necessity of holiness further argued from our own state and condition in this world. What is required of us with regard to our giving glory to Jesus Christ.
Another argument for the necessity of holiness may be taken from considering ourselves, and our present state and condition; for it is here alone that the vicious depravity of our nature is, or can be, cured. That our nature is fearfully and universally corrupt by the entrance of sin, I have said before, and sufficiently proved. I do not consider it as part of the disability of living for God, or enmity to him, which has come upon us by sin, nor yet as to the future punishment which it makes us averse to; but it is the present misery that has come upon us by it, unless it can be cured, which is what I mean. For the mind of man, being possessed with darkness, vanity, folly, and instability; the will under the power of spiritual death, stubborn and obstinate; and all the feelings worldly, sensual, and selfish; the whole soul being hurried away from God, and so out of the way, which is perpetually filled with confusion and perplexing disorder. It is not unlike that description that Job gives of the grave — “A land of darkness, and of the shadow of death, without any order, and where the light is as darkness.” (Job 10:21-22) When Solomon set out to search for the causes of all the vanity and vexation that is in the world, of all the troubles that the life of man is filled with, he affirms that this was the sum of his discovery — “God made men upright, but they have found out many inventions” (Eccl. 7:29), that is, have cast themselves into endless entanglements and confusions.
What is sin, in its guilt, is punishment in its power; yes, the greatest that men are liable to in this world. Hence, God, for the guilt of some sins, penally gives many up to the power of others. (Rom. 1:24, 26, 28; 2 Thess. 2:11-12) And this he does, not only to secure and aggravate their condemnation at the last day, but to give them in this world a recompense of their folly in themselves; for there is no greater misery nor slavery than to be under the power of sin.
This proves the original depravation of our nature. The whole soul, filled with darkness, disorder, and confusion, being brought under the power of various lusts and passions, captivating the mind and will to their interests, in the vilest drudgeries of servitude and bondage. No sooner does the mind begin to do anything suitable for the small remnants of light in it, but it is immediately stifled by impetuous lusts and feelings, which darkens its directions, and silences its commands. Hence, is a common saying, not so common as what is signified by it —
Video meliora proboque, deteriora sequor. (I see and approve the better things, but I follow the worse) (Ovid, Metam., lib. 7:20)
Hence, the whole soul is filled with fierce contradictions and conflicts, Vanity, instability, folly, sensual, irrational appetites, extraordinary evil desires, self- disquieting and torturing passions, act continually in our depraved natures. See the account of this in Rom. 3:10-18. How full the world is of disorder, confusion, oppression, rape, immorality, violence, and such like dreadful miseries! Alas! they are but a weak and imperfect presentation of the evils that are in the minds of men by nature; for as they all proceed from there, as our Saviour declares in Matthew 15:18-19, so the thousandth part of what is conceived there is never brought out and acted upon — “From whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not.” (Jas, 4:1-2)
All evils proceed from the impetuous lusts of the minds of men; which, when they are acted out to the utmost, are as unsatisfied as they were at the beginning. Hence, the prophet Isaiah tells us that wicked men, under the power and disorder of depraved nature, are like “the troubled sea, when it cannot rest, whose waters cast up mire and dirt”, and have “no peace.” (Is. 57:20-21) The heart is in continual motion, is restless in its fragments and imaginations, as the waters of the sea when it is stormy and troubled; and they are all evil, “only evil continually. ” (Gen. 6:5) Here it “casts up mire and dirt.” And those who seem to have the greatest advantages above others, in power and opportunity to give satisfaction to their lusts, but increase their own disquiet and miseries. (Ps. 69:14) For as these things are evil in themselves and to others, so they are penal to those in whom they exist, especially those in whom they abound and reign; and if their breasts were opened, it would appear, by the confusion and horror they live in, that they are on the very brink of hell.
Here is the life of man, full of vanity, troubles, disappointments, vexations, and endless self-dissatisfaction, which those who were wise among the heathen saw, complained about, and attempted in vain for reliefs against them. All these things proceed from the depravation of our nature, and the disorder that is come upon us by sin; and as, if they are not cured and healed, they will assuredly issue in everlasting misery, so they are woeful and calamitous at present. True peace, rest, and tranquillity of mind, are strangers to such souls. Alas! What are perishing profits, pleasures, and satisfactions by them, which this world can afford? How unable the mind of man is to find out rest and peace in them, or from them! They quickly glut and suffocate in their enjoyment, and have no relish in their varieties, which only heighten present vanity, and treasure up provision for future vexation. We have, therefore, no greater interest in the world than to inquire how this disorder may be cured, and a stop put to this fountain of all abominations.
What I mean will be made clearer by the following observations —
It is true that some people are naturally of a more sedate, quiet temper and disposition than others are. They do not fall into such outrages and excesses of outward sins as others do; no, their minds are not capable of such turbulent passions and feelings as most are possessed by. These are comparatively peaceful, and useful in their relationships with others. But yet their minds and hearts are full of darkness and disorder; for so it is with all by nature (as we have proved), who do not possess an almighty powerful cure wrought in them; and the less troublesome waves they have on the surface, the more mire and dirt often they find at the bottom.
Education, convictions, afflictions, illuminations, hope of a righteousness of their own, love of reputation, engagements in the society of good men, resolutions for secular ends, with other means of the same kind, often put great restraints on the actions and bullying of the evil imaginations and turbulent feelings of the minds of men; yes, the frame of the mind and the course of life may be much changed by them; how, where, and how far, is not our present business to explore.
Despite all that may be effected by these means, or any other of like nature, the disease remains uncured, the soul continues still in its disorder and in all inward confusion; for our original Edenic order, harmony, and rectitude, consisted in the powers and inclinations of our minds, wills, and feelings, to regular actions towards God as our end and reward. Hence came all that order and peace which were in all their faculties and their actions. While we continued in due order towards God, it was impossible that it should be otherwise in ourselves; but being by sin fallen away from God, having lost our conformity and likeness to him, we fell into all the confusion and disorder before described.
Wherefore —
4. The only cure and remedy of this evil condition is by holiness; for it must be, and can be, not otherwise but by the renovation of the image of God in us, for, from its loss, all the evils mentioned spring and arise. By this, our souls, in some measure, are restored to their primitive order and rectitude; and without this, attempts for inward peace, real tranquillity of mind, with due order in our feelings, will be attempted in vain. It is the holy soul, the sanctified mind alone, that is composed enough towards an orderly tendency to the enjoyment of God. What we aim at is what we are directed to by our apostle in Eph. 4:22-24. Our deliverance from the power of corrupt and deceitful lusts, which are the spring and cause of all the confusion mentioned, is by the renovation of the image of God in us, and not otherwise; and, hence, to all people not in love with their lusts and ruin, from which arises a strong argument and motive for holiness.
But a number of things may be objected to from our critics; such as —
Firstly,
“That we admit and maintain that in all sanctified people there are yet certain remnants of our original depravation and disorder; that sin still abides in believers; yes, that it works powerfully and effectively in them, leading them captive to the law of sin. Hence follow great and mighty wars and conflicts in the souls of regenerate persons that are truly sanctified. Here, they suffer so far as to groan, complain, and cry out for deliverance. ‘The flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary.’ (Gal. 5:17) Wherefore, it does not appear that this holiness does so heal and cure the sinful state of our minds. On the other side, men supposed as yet to be under the power of sin, who have not that grace and holiness in the renovation of the image of God which is pleaded for, seem to have more peace and quietness in their minds. They do not suffer from that inward conflict which others complain of, nor those groans for deliverance; yes, they find satisfaction in their lusts and pleasures, relieving themselves by them against anything that brings on their trouble.”
Answer
As for that peace and order which is pretended to be in the minds of men under the power of sin, and not sanctified, it is like that which is in hell and the kingdom of darkness. Satan is not divided against himself, nor is there such a confusion and disorder in his kingdom as to destroy it, but it has a consistency from the common end of all that is in it; which is, an opposition to God, and all that is good. Such a peace and order there may be in an unsanctified mind. There being no active principle in it for God, and that which is spiritually good, all works one way, and all its troubled streams follow the same course. But yet they continually “cast up mire and dirt.” There is only that peace in such minds which the “strong man armed keepeth his palace, his goods are in peace” (Lk. 11:21); that is, Satan, keeps his goods there, until a stronger than he comes to bind him. And if anyone think that peace and order are sufficient for him, where his mind in all its faculties acts uniformly against God or for self, sin, and the world, without any opposition or contradiction, he may find as much in hell when he goes there.
There is a difference between confusion and rebellion. Where confusion is in a state, all rule or government is dissolved, and everything is let loose unto the gravest disorder and evil; but where the rule is firm and stable, there may be rebellions that may affect some parts and places, causing disturbance and damage, but yet the whole state is remains in order. So is it in the condition of a sanctified soul on account of the remnants of sin; there may be rebellion in it, but there is no confusion. Grace keeps the rule in the mind and heart firm and stable, so that there is peace and assurance for the whole state of the person, though lusts and corruptions will be rebelling and warring against it. The divine order, therefore, of the soul, consisting in the rule of grace, subordinating all to God in Christ, is never overthrown by the rebellion of sin at any time, be it never so vigorous or prevalent. But in the state of unsanctified persons, though there be no rebellion, yet there is nothing but confusion. Sin has the rule and dominion in them; and however men may be pleased with it for a time, yet it is nothing but a perfect disorder, because it is in continual opposition to God. It is a tyranny that overthrows all law, and rule, and order, with respect unto our last and chiefest end.
The soul of a believer has such satisfaction in this conflict as that its peace is not ordinarily disturbed, but is never quite overthrown by it. Such a person knows sin to be his enemy, knows its design, but with the aids and assistances that are prepared for him against its deceit and violence, and, considering the nature and end of this contest, he is satisfied with it. Yes, the greatest hardships that sin can reduce a believer to but put him to the exercise of those graces and duties from which he gets great spiritual satisfaction. Such are repentance, humiliation, godly sorrow, self- abasement and abhorrence, with fervent outcries for deliverance. Now, although these things seem to have what is grievous and sad prevailing in them, yet the graces of the Spirit of God acting in them, they are so suited to the nature of the new creature, and so belong to the spiritual order of the soul, that it finds secret satisfaction in them all. But the trouble others meet with in their own hearts and minds on account of sin is from the severe reflections of their consciences only; and they receive them not otherwise but as certain presages and predictions of future and eternal misery.
4. A sanctified person is assured of success in this conflict, which keeps blessed peace and order in his soul while it continues.
There is a twofold success against the rebellious actions of the re mnants of indwelling sin —
In particular instances.
In the whole cause.
And in both of these, we have sufficient assurance of success, if we are not found wanting in ourselves.
(1) For suppose the contest is considered with respect to any particular lust and corruption, and that, in conjunction with some powerful temptation, we have sufficient and blessed assurance that, abiding in the diligent use of the ways and means assigned to us, and the improvement of the assistance provided in the covenant of grace, we shall not so fail of actual success that lust should conceive, bring forth, and finish sin. (Jas. 1:15) But if we be found lacking in ourselves, negligent in our known duties and main concerns, it is no wonder if we are sometimes thrown into disorder, and foiled by the power of sin.
But —
(2) As to the general success in the whole cause — namely, that sin shall not utterly deface the image of God in us, nor absolutely or finally ruin our souls, which is its end and tendency — we have the covenant faithfulness of God (which will not fail us) as our security. (Rom. 6:14)
Wherefore, despite this opposition, and all that is ascribed to it, there is peace and order preserved by the power of holiness in a sanctified mind and soul.
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