Holiness

For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
— Titus 2:11-12

If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
— 1 Timothy 6:3

Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness,
— 2 Peter 3:11

Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
— 2 Corinthians 7:2

Necessity of Holiness, by John Owen. The following contains Chapter One of Book Five of his work, “The Consideration of the Nature of God.”

Moreover, from what hath been discoursed, we may all charge ourselves with blame, for our sloth and negligence in this matter. It is to be feared, that we have none of us endeavoured as we ought, to grow up into this image and likeness of God. And although for the main of our duty herein, our hearts may not condemn us, yet there are no doubt sundry things that belong unto it, wherein we have all failed. Our likeness unto God, that wherein we bear his image, is our holiness, as hath been declared. Wherever there is the holiness of truth before described, in the essence of it, there is a radical conformity and likeness unto God. In the first communication of it unto us, through the promises of the gospel, we are made partakers rie Jelas púσews, ‘of the divine nature;’ 2 Pet. i. 4. Such a new spiritual nature as represents that of God himself: being begotten by him, we are made partakers of his nature. But though all children do partake of the nature of their parents, yet they may be, and some of them are, very deformed, and bear very little of their likeness. So is it in this matter; we may have the image of God in our hearts, and yet come short of that likeness unto him in its degrees and improvement which we ought to aim at. And this happens two ways: (1.) When our graces are weak, withering, and unthrifty; for in their flourishing and fruit-bearing, is our likeness unto God evidenced, and in them doth the glory of God in this world consist. (2.) When by the power of our corruptions or our temptations, we contract a deformity; something that hath the likeness of the old crooked serpent. Where either of these befall us, that our graces are low and thriftless; that our corruptions are high and active, frequently discovering themselves; there, though the image of God may be in us, there is not much of his likeness upon us, and we come short of our duty, in this great and fundamental duty of our faith and profession. So far as it is thus with us, may we not, ought we not, greatly to blame ourselves? Why are we so slow, so negligent in the pursuit of our principal interest and happiness? Why do we suffer every thing, why do we suffer any thing, to divert our minds from, or retard our endeavours in, this design? Wherefore, that I may contribute something to the awakening of our diligence herein, I shall add some few motives unto it, and some directions for it, that herein we may be found ‘perfecting holiness in the fear of the Lord,’ which is the only way whereby we may be like unto him, in this world.

First, In our likeness unto God, consists the excellency and pre-eminence of our nature, above that of all other creatures in the world, and of our persons above those of other men, who are not partakers of his image.

For, 1. with reference unto other things, this is the highest excellency that a created nature is capable of. Other things had external impressions of the greatness, power, and goodness of God upon them; man alone in this lower world was capable of the image of God in him. The perfection, the glory, the pre-eminence of our nature in the first creation, was expressed only by this, that we were made in the ‘image and likeness of God;’ Gen. i. 26, 27. This gave us a preeminence above all other creatures, and hence a dominion over them ensued. For, although God made a distinct grant of it unto us, that we might the better understand and be thankful for our privilege; yet was it a necessary consequence of his image in us. And this is that which James respects, where he tells us, that rara puoiç, every nature,’ the nature of all things in their several kinds, daμáletai Ty púσa тý ȧvoρwτívy, ‘is tamed,’ that is, subjected to the nature of man. He renders was, Gen. i. 28. by dauúlw, which the LXX. render Karaкvρtévw, subdue it.’ But being not contented to be like God, that is, in holiness and righteousness, we would be as God in wisdom and sovereignty; and not attaining what we aimed at, we lost what we had; Gen. iii. 5. Being in honour we continued not, but became like the beasts that perish;’ Psal. xlix. 12. we were first like God, and then like beasts;’ 2 Pet. ii. 12. By the loss of the image of God, our nature lost its pre-eminence, and we were reduced into order amongst perishing beasts. For notwithstanding some feeble relics of this image yet abiding with us, we have really, with respect unto our proper end, in our lapsed condition, more of the bestial nature in us, than of the divine. Wherefore, the restoration of this image in us by the grace of Jesus Christ,’ Eph. iv. 24. Col. iii. 10. is the recovery of that pre-eminence and privilege of our nature which we had foolishly lost. Hereby there is an impression again made upon our natures of the authority of God, which gives us a pre-eminence above other creatures, and a rule over them; yea, that whole dominion which mankind scrambles for with craft and violence, over the residue of the creation, depends on this renovation of the image of God in some of them. Not that I judge that men’s right and title to their portion and interests in this world, doth depend on their own personal grace or holiness; but that if God had not designed to renew his image in our nature by Jesus Christ, and as the foundation thereof to take our nature into union with himself in the person of his Son, and thereby to gather up all things unto a new head in him, and to make him the first-born of the creation, the head and heir of all, he would not have continued any thing of right or title therein. It was upon the promise, and the establishment of the new covenant, that this right was restored unto us. So it is expressed in the renovation of the covenant with Noah and his children, Gen. ix. 1, 2. God blessed Noah and his sons, and said unto them, Be fruitful and multiply, and replenish the earth. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all that moveth on the earth, and upon all the fishes of the sea: into your hand are they delivered;’ which is an express renovation of the grant made unto us at our first creation; Gen. i. 28. The right whereunto we had lost, in our loss of the image of God. And therefore, in that service wherein the creature is continued unto mankind, it is made subject to vanity, and put into bondage, in which state, though it groan, and look out, as it were, for deliverance, it must continue until God hath accomplished the whole design of the glorious’ liberty of his children;’ Rom. viii. 20, 21. Whatever they may pride themselves in, their parts or enjoyments, however they may sport themselves in the use or abuse of other creatures, if this image of God be not renewed in them, they have really no great pre-eminence above the things which perish under their hands; 2 Pet. ii. 12. God having exalted our natures by union with himself in the person of his Son, requires of us to preserve its dignity above
others.

2. Again, this is that which gives privilege and pre-eminence unto the persons of some above others; the righteous,’ saith the wise man, is more excellent than his neighbour;’ Prov. xii. 26. It is seldom that this is so upon the account of civil wisdom, wealth, greatness, or power. There is nothing can establish this general rule, but their conformity and likeness to God. Hence are such persons called the ‘saints in the earth, and the excellent;’ Psal. xvi. 3. Both the terms and 7p, do first belong properly to God. He above is absolutely wp or holy;’ and he is 778, Psal. viii. 2. unto men they are ascribed upon their likeness unto him in holiness. This makes them the saints and excellent in the earth,’ that gives them a pre-eminence of office and authority in some above others. And this dignity of office reflects a dignity of person on them who are vested in it, and communicates a pre-eminence unto them; for their office and authority is from God, which gives both it and them a real privilege and honour above others. But that which is originally in and from persons themselves, is solely from the renovation of the image of God in them, and is heightened and increased according to the degrees they attain in the participation of it. The more holy, the more honourable. Hence wicked men in the Scripture are said to be vile, 08 3 m; Psal. xii. 8. Quisquiliæ hominum, trifling vilenesses; and the righteous are said to be precious and valuable. And hence it is, that there hath oft-times an awe been put on the spirits of vile and outrageous sinners, from the appearances of God in holy persons. And indeed at all times, where men do eminently bear a conformity to God in holiness, wicked men exasperated by their secular interests, prejudices, and an unconquerable adherence to their lusts, may oppose, revile, reproach, and persecute them, but secretly in their hearts they have an awe from the likeness of God in them, whence they will sometimes dread them, sometimes flatter them, and sometimes wish that they were not, even as they deal with God himself. Why do we weary ourselves about other things? Why do we spend our labour in vain, and our strength for that which is not bread?’ such will all endeavours after any other excellency at length appear.

Herein lies the whole of that dignity which our nature was made for, and is capable of; sin is the sole debasement of it, that alone whereby we render ourselves base and contemptible. Men’s self-pleasing in the ways and fruits of it, or in worldly advantages, and their mutual applauses of one another, will suddenly vanish into smoke. It is holiness alone that is honourable, and that because there is in it the image and representation of God. I think we are satisfied, that the dignity of professors above others, doth not consist in worldly or secular advantages, for they are very few who have them; not many wise men after the flesh, not many mighty, not many noble are called ;’ 1 Cor. i. 26. nor doth it consist in spiritual gifts; many who have excelled us, not only in the degree of them, but in the kind also, who have had extraordinary gifts of the Spirit, shall be shut out of heaven with the worst of the world; Matt. vii. 22. Many shall say unto me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name cast out devils, and in thy name wrought δυνάμεις πολλὰς, many miraculous works ? which is more than any of us can say; yet Christ will ‘profess unto them, I never knew you, depart from me, ye that work iniquity,’ you unholy persons. Nor is it in profession itself. Many make it in rigid austerities, renunciation of the world, and outward works of charity, beyond the most of us, and yet perish in their superstitions. Nor is it in the purity of worship, without such mixtures of human inventions as others defile the service of God withal. For multitudes may be made partakers thereof in the great house of God,’ and yet be vessels of wood and stone,’ who being not purged from sin,’ are not’ vessels to honour, sanctified and meet for the master’s use ;’ 2 Tim. ii. 20, 21. It consists, therefore, alone in that likeness unto God, which we have in and by holiness, with what doth attend it, and is inseparable from it. Where this is not, no other thing will exempt us from the common herd of perishing mankind.

Secondly, According unto our growth and improvement in this likeness unto God, are our accesses and approaches towards glory. We are drawing every day towards our natural end whether we will or no; and if we do not therewithal draw nearer towards our supernatural end in glory, we are most miserable. Now men do but deceive themselves, if they suppose that they are approaching towards glory in time, if they are not at the same time making nearer unto it in grace; it is some representation of future glory, that therein we shall be loayyedor; Luke xx. 36. ‘like, or equal unto angels.’ But that respects one particular only of that state. It is a far more excellent description of it, that we shall be like unto God, when he shall appear we shall be like him, for we shall see him as he is;’ I John iii. 2. Our glory as subjectively considered, will be our likeness unto God according to the capacity of creatures. And it is the highest folly for any to think that they shall love that hereafter, which now they hate; that that will be their glory which they now abhor; such sottish contradictions are the minds of men filled withal. There is nothing in this world which they more despise, than to be like unto God, and they hate every one that is so; yet pretend a desire and expectation of that estate wherein they shall be so, which is a being so for ever. But this will be our glory; ‘to’behold the face of God in righteousness, and to be satisfied with his likeness;’ Psal. xvii. 15. How then shall we make approaches towards this glory spiritually; which at least may answer the approaches we make towards our ends naturally, seeing not to do so, is folly and intolerable negligence? We have no other way, but thriving and growing in that likeness of God which we have here in holiness. Hereby alone are we ‘transformed into the image of God, from glory to glory;’ 2 Cor. iii. 18. From one glorious degree of grace unto another, until one great change shall issue all grace and holiness in eternal glory: and in our desires for heaven, if they are regular, we consider not so much our freedom from trouble as from sin; nor is our aim in the first place so much at complete happiness, as perfect holiness. And they who desire heaven, as that which would only ease them of their troubles, and not as that which will perfectly free them of sin; will fall into a state wherein sin and trouble shall be eternally inseparable. As, therefore, we would continually tend towards our rest and blessedness, as we would have assured and evident pledges of it in our own souls, as we would have foretastes of it, and an experimental acquaintance with it (as who would not know as much as is possible of his eternal blessedness), this is the design which we ought to pursue. It is to be feared, that the most of us know not how much of glory may be in present grace, nor how much of heaven may be attained in holiness on the earth. We have a generation amongst us, that would fain be boasting of perfection, whilst in their minds they are evidently under the power of darkness, corrupt in their affections, and worldly in their lives. But our duty it is, to be always’ perfecting holiness in the fear of the Lord.’ This pursued in a due manner, is continually transforming the soul into the likeness of God. Much of the glory of heaven may dwell in a simple cottage. And poor persons, even under rags, may be very like unto God.

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