Book 4

The Nature of Sanctification and Gospel Holiness explained. CHAP. I.

(1) Regeneration the Way whereby the Spirit forms living Members for the Mystical Body of Christ. (2) Carryed on by Sanctification, 2 Thess. 5. 23. opened. (3) God the only Author of our Sanctification and Holiness. (4) And that as the God of Peace. (5) Sanctification described. (6) A diligent enquiry into the nature whereof, with that of Holiness, proved necessary. (7) Sanctification two-fold: 1. By External Dedication; 2. By Internal Purification. (8) Holiness peculiar to the Gospel and its Truth. (9) Not discernible to the eye of Carnal Reason. (10) Hardly understood by Believers themselves. (11) It passes over into Eternity. (12) Has in it a present Glory. (13) Is all that God requires of us, and in what sense. (14) Promised to us. (15) How we are to improve the Command for Holiness.

Sect. 1 IN the Regeneration or Conversion of Gods Elect, the Nature and Manner whereof we have before described, consists the second part of the Work of the Holy Spirit in order to the compleating and perfecting of the New Creation. As in the former he prepared a Natural Body for the Son of God, wherein he was to obey and suffer according to his Will, so by this latter he prepares him a Mystical Body, or members spiritually living, by uniting them to Him who is their Head and their Life, Col. 3. 4. For as the Body is one, and has many members, and all the members of that one Body, being many, are one Body, so also is Christ, 1 Cor. 12. 12. Nor does he leave this work in that Beginning of it whereof we have treated, but to him also it belongs to continue it, to preserve it, and to carry it on to perfection. And this he does in our Sanctification, whose Nature and Effects we are in the next place to enquire into.

Sect. 2 Our Apostle in his first Epistle to the Thessalonians, Chap. 5. having closely compiled a great number of weighty particular Evangelical Duties, and annexed sundry Motives and Enforcements to them, closes all his holy Prescriptions with a fervent Prayer for them, v. 23. And the very God of Peace sanctifie you wholly, and let your whole spirit and soul, and body, be preserved blamelesse to the coming of our Lord Jesus Christ. Or, as I had rather read the words, And God himself even the God of peace sanctifie you throughout, that your whole spirit, and soul, and body, may be preserved blameless. The Reason hereof is, because all the Graces and Duties which he had enjoyned them did belong to their Sanctification, which though their own Duty was not absolutely in their own Power, but was a Work of God in them and upon them. Therefore that they might be able thereunto and might actually comply with his Commands, he prayes that God would thus sanctifie them throughout. That this shall be accomplished in them and for them, he gives them assurance from the Faithfulness (and consequently Power and Unchangeableness which are included therein) of him who had undertaken to effect it, v. 24. Faithfull is he that calles you, who will also do it. Now whereas this Assurance did not arise nor was taken from any thing that was peculiar to them, but merely from the consideration of the Faithfulness of God himself, it is equal with respect to all that are effectually called. They shall all infallibly be sanctified throughout, and preserved blameless to the Coming of Jesus Christ. This therefore being the great priviledge of Believers, and their eternal safety absolutely depending thereon, it requires our utmost Diligence to search into the Nature and Necessity of it; which may be done from this and the like places of Scripture.

Sect. 3 And in this place, (1) The Author of our Sanctification, who only is so, is asserted to be God. He is the Eternal Spring and only Fountain of all Holiness; there is nothing of it in any Creature but what is directly and immediately from him. There was not in our first Creation. He made us in his own image. And to suppose that we can now sanctifie or make our selves holy, is proudly to renounce and cast off our principal Dependance upon him. We may as wisely and rationally contend, that we have not our Being and our Lives from God, as that we have not our Holiness from him, when we have any. Hereunto are the proud Opinions of educeing an Holiness out of the principles of Nature to be reduced. I know all men will pretend that Holiness is from God, it was never denyed by Pelagins himself. But many with him would have it to be from God in a way of Nature, and not in a way of especial Grace. It is this latter way which we plead for, and what is from our selves, or educed by any means out of our Natural Abilities, is not of God in that way. For God as the Author of Grace, and the best of corrupted Nature are opposed, as we shall see further afterwards; And therefore (2) is He that is the Author of our Sanctification so emphatically here expressed, [[original in non-Latin script]], Even God himself; if he does it not none other can do it; it is no otherwise to be wrought nor effected: There is no other way whereby it may be brought about, nor does it fall under the power or efficacy of any means absolutely whatever, but it must be wrought by God himself. He does it of Himself, from his own Grace; by Himself, or his own Power; for Himself, or his own Glory: And that (3) under this especial consideration, as he is the God of Peace.

God sanctifies believers as the God of peace — first because sanctification is a fruit and effect of that peace with himself which he has made and prepared for us by Jesus Christ; and second because by the sanctification of our natures and persons he preserves that peace in its exercise, for it is holiness that keeps up a sense of peace with God and prevents those spiritual breaches which the remainders of our enmity would occasion.

Sanctification as Paul describes it is the immediate work of God by his Spirit upon our whole natures — proceeding from the peace made for us by Jesus Christ, whereby being changed into his likeness we are kept entirely in peace with God and preserved unblameable according to the terms of the covenant unto the end.

It is the principal duty of our principal duty in this world to know aright what it is to be holy and so to be indeed — those who profess the doctrine of sanctification while despising the work of the Holy Ghost therein, or those who own in words that the Spirit sanctifies the elect while deriding those who plead an interest in his work, manifest the fruits of secret atheism.

Scripture speaks of two kinds of sanctification: the first is external, consisting in the peculiar dedication, consecration, or separation of persons and things unto the service of God by his own appointment — as the priests, Levites, ark, altar, tabernacle, and temple were sanctified; the second is internal and real, by the communicating of a principle of holiness unto our natures, attended with its exercise in acts and duties of holy obedience unto God.

Evangelical holiness is peculiarly joined with and limited unto the doctrine, truth, and grace of the Gospel — it is called 'the holiness of truth' (Ephesians 4:24) because the truth of the Gospel ingenerates it and it consists in a conformity thereunto; and the Gospel itself is called 'the truth which is according to godliness' (Titus 1:1). There neither is, nor ever was, nor ever shall be in the world the least measure of true holiness, but what flowing from Jesus Christ is communicated by the Spirit according to the truth and promise of the Gospel — moral virtue, however admired, is not holiness nor of the same kind or nature with it, and to substitute it for holiness is to debase the grace of Christ and drive souls from seeking real participation in it. Corrupted reason endeavors to debase all the glorious mysteries of the Gospel — reducing Christ to a mere man and his obedience to a mere example, confining his doctrine to the capacity of carnal reason, and reducing the holiness he communicates by his Spirit to the moral virtue common among men as the fruit of their own endeavors; but these low and carnal imaginations are exceedingly unworthy of the grace of Christ.

Sect. 9 It is our Duty to enquire into the nature of Evangelical Holiness, as it is a fruit or effect in us of the Spirit of Sanctification, because it is abstruse and Mysterious, and (be it spoken with the good leave of some, or whether they will or no) undiscernable to the eye of carnal Reason. We may say of it in some sense as Job of Wisedom; from where comes Wisedom, and where is the place of understanding, seeing it is hid from the eyes of all living, and kept close from the fowls of Heaven; Destruction and death say, we have heard the same thereof with our ears: God understandes the way thereof, and he knowes the place thereof. And to man he said, behold the fear of the Lord that is wisedom, and to depart from evil is understanding, Chap. 28. 20, 21, 22, 23. 28. This is that wisdom whose ways, residence, and pathes, are so hidden from the natural Reason, and understandings of men. No man, I say, by their mere Sight and Conduct can know and understand aright the true nature of Evangelical Holiness; and it is therefore no wonder if the Doctrine of it be despised by many as an Enthusiastical fancy. It is of the things of the Spirit of God, yea it is the principal effect of all his Operations in us and towards us. And these things of God knowes no man but the Spirit of God, 1 Cor. 2. 11. It is by him alone that we are enabled to know the things that are freely given to us of God, v. 12, as this is, if ever we receive any thing of him in this world, or shall do so to Eternity. Eye has not seen, nor ear heard, neither have entred into the heart of man, the things that God has prepared for them that love him: The comprehension of these things is not the work of any of our natural faculties, but God reveals them to us by his Spirit, v. 9. 10. Hence it often falls out as it did in the Jews and Pharisees of old, That those who are most zealous and industrious for and after a Legal Righteousness, walking in a strict attendance to Duties proportionable to Light and Convictions, pretending to be it and bearing some resemblance of it, are the most fierce and implacable Enemies of true Evangelical Holiness. They know it not, and therefore hate it; they have embraced something else in its place and stead, and therefore despise and persecute it, as it befalls them who embrace Error for Truth in any kind.

Sect. 10 (3) Believers themselves are oft-times much unacquainted with it, either as to their Apprehension of its true Nature, Causes and Effects, or at least as to their own Interest and concernment therein. As we know not of our selves the things that are wrought in us of the Spirit of God, so we seldom attend as we ought to his instructing of us in them. It may seem strange indeed, that whereas all Believers are sanctified and made Holy, that they should not understand nor apprehend what is wrought in them and for them, and what abides with them: But alas, how little do we know of our selves, of what we are, and from where are our Powers and Faculties even in things natural? Do we know how the members of the Body are fashioned in the womb? We are apt to be seeking after and giving Reasons for all things, and to describe the progress of the production of our Natures from first to last, so as if not to satisfie our selves, yet to please and amuze others; for vain man would be wise, although he be like the wilde Asses Colt. The best issues of our Consideration hereof is that of the Psalmist: You, O God, hast possessed my reins, you hast covered me in my Mothers wombe; I will praise you, for I am fearfully and wonderfully made, marvellous are your works, and that my soul knowes right well. My substance was not hid from you when I was made in secret, and curiously wrought in the lowest parts of the Earth. Your Eyes did see my substance yet being unperfect, and in your book all my members were written, which in continuance were fashioned, when as yet there was none of them, Psal. 139. 13, 14, 15, 16. By diligent consideration of these things we may obtain a firm foundation to stand on, in an Holy Admiration of the Infinite Wisdom and Goodness of that Soveraign Architect, who has raised this Fabrick to his own Glory; and what we further attempt is Vanity and Curiosity. How little do we know of these Souls of ours, and all that we do so, is by their Powers and Operations, which are Consequential to their Beings. Now these things are our own naturally, they dwell and abide with us; they are we, and we are they, and nothing else; yet is it no easie thing for us to have a reflex and intimate acquaintance with them. And is it strange if we should be much in the dark to this new Nature, this new Creature, which comes from above, from God in Heaven, wherewith our natural Reason has no Acquaintance? It is New, it is wonderfull, it is a work supernatural, and is known only by supernatural Revelation.

Besides there are other things which pretend to be this Gospel Holiness and are not, whereby unspeakable Multitudes are deluded and deceived. With some any Reformation of Life and Abstinence from flagitious sins with the performance of the Common Duties of Religion, is all which they suppose is required under this Head of their Duty. Others contend with violence to substitute Moral Vertues by which they know not themselves what they intend, in the room thereof. And there is a work of the Law, which in the fruits of it internal and external in the works of Righteousness and Dutyes, which is hardly and not but by spiritual Light and Measures to be distinguished from it. This also addes to the difficulty of understanding it aright, and should to our diligent enquiry into it.

Holiness is not confined to this life but passes over into eternity and glory — death has no power to destroy it or divest us of it; its acts are transient but its fruits abide forever in their reward, and not the least fruit of holiness, not the giving of a cup of cold water in Christ's name, shall be lost but shall be gathered as gold and silver into God's treasury as part of the riches of the inheritance of the saints in glory. The principle of holiness itself, not merely its fruits, passes over into glory — those graces whereby holiness is constituted and wherein it consists, for the substance of them as they contain the image of God and by them we are united and adhere to God in Christ, shall in their present nature improved into perfection abide forever; the very love whereby we now adhere to God faileth not when glory comes but is a part of it.

There is a spiritual and heavenly glory in holiness in this present world — the church is said to be all glorious within (Psalm 45:13), the progress of believers in grace is called being changed from glory to glory (2 Corinthians 3:18), and in this holiness there is a ray of eternal light, a principle of eternal life, and the entire nature of that love whereby we shall eternally adhere to God.

God's great and first design in and by the Gospel is eternally to glorify himself — his wisdom, goodness, love, grace, righteousness, and holiness by Jesus Christ; and in order to this supreme end he has designed the Gospel to reveal his love and grace, to prevail with men to renounce sin and betake themselves by faith to Christ, to convey a title to grace and mercy, to communicate the Spirit to the elect, and to give union with Christ as their head. Upon supposition of faith in Christ, the whole that God requires of believers in the Gospel in a way of duty is holiness — and this comprehends the whole duty of man; God requires nothing of believers to make atonement for sin, nothing to constitute their righteousness for justification, nothing to merit salvation, and nothing to supererogate for others — holiness is his entire positive requirement. All false religion in the world rests on the supposition that God requires something of us for atonement, for justification, or for merit — manifested in the cruel and expensive superstitions of the heathen, the sacrifice of hecatombs and of children, and in the monasteries, abbeys, and penances of Rome, all rooted in the natural mind's conviction that it must make compensation to a holy God for its provocations.

God requires nothing of us to make atonement for sin — the Gospel declares and tenders to sinners an absolute free pardon of all their sins without any satisfaction or compensation made on their part, on account of the atonement made by Jesus Christ; all attempts at works or duties of obedience in any respect satisfactory for sin or meritorious of pardon subvert and overthrow the whole Gospel. What God requires is not atonement or merit but the whole of covenant-obedience summed up in Micah 6:8 — to do justly, to love mercy, and to walk humbly with God; this comprehends our entire obligation under the covenant of grace, and all the complex machinery of religious works invented to satisfy divine justice is swept away by this simple and comprehensive command.

God requires nothing of us in a way of righteousness for our justification — we are justified freely by his grace through the redemption that is in Christ Jesus (Romans 3:24), and we are justified by faith without the works of the Law (Romans 3:28); God has made no provision in the Gospel for a righteousness in us upon the account of which we should be justified before him.

God requires nothing of us whereby we should merit life and salvation — we are saved by grace through faith, not of works lest any man should boast (Ephesians 2:8-9); whatever we can do is due beforehand on other accounts and can have no prospect of meriting what is to come, and our duties altogether come infinitely short of the desert of eternal reward by any rule of divine justice. The nature of merit consists entirely in this — that to him who works, the reward is reckoned of debt and not of grace (Romans 4:4) — and this is directly contrary to grace; those who attempt to found a merit of ours in the gracious condescension of God have endeavored to unite and reconcile things which God has everlastingly separated and opposed, for what is by grace is no more of works, and what is of works is no more of grace (Romans 11:6).

The monstrous fiction of supererogation — that some persons can by works beyond their own duty merit benefits for others — outdoes all the Pharisaism of the Jews and is the pretended covering of the impiety of Rome's votaries; it is extreme pride for those who cannot themselves be justified in the sight of God to suppose they can help others by the surplus merit of their works. Such is the perverseness of natural minds that many think God requires nothing of us except with respect to atonement, justification, merit, or supererogation — without these false ends they find holy obedience lifeless and useless; but the first true saving light of the Gospel begins to undeceive us, and a clear compliance of our minds with God's wisdom in requiring holiness as its own end is an evidence of having received an evangelical baptism of the Spirit.

God takes upon his own almighty power and all-sufficiency the provision of atonement for sin, righteousness for justification, and the collation of eternal life — all in and by Christ who of God is made unto us wisdom and righteousness and sanctification and redemption; what he requires of us in return is holiness and universal obedience, and this is all.

God promises to work in us that holiness which he commands us to have — it is a fond imagination that defiled nature can cleanse itself or depraved nature rectify itself; those who lost the image of God cannot re-create it in themselves by their own endeavors, and therefore what God so promises to work he will actually work, not merely persuade us to do it ourselves. The whole of sanctification and holiness is comprized in the promises of the new covenant — God promises to put his law in our inward parts and write it in our hearts, to give one heart and put his fear there that we shall not depart from him, to give a new heart and new spirit, and to put his Spirit within us causing us to walk in his statutes (Jeremiah 31:33; 32:39-40; Ezekiel 36:26-27). What is absolutely in our own power is not of the nature of, nor does it belong to, holiness — the best intellectual and moral habits of our minds that are but the natural improvement and exercise of our faculties are not our holiness; for holiness is wrought in us by the exceeding power of the Spirit of God according to the especial promise of the covenant, and what can be done out of natural ability alone belongs not to it.

And we may here divert a little to consider what ought to be the frame of our minds in the pursuit of Holiness with respect to these things; namely what regard we ought to have to the Command on the one hand, and to the Promise on the other; to our own Duty and to the Grace of God. Some would separate these things as inconsistent. A Command they suppose leaves no room for a Promise, at least not such a Promise as wherein God should take on himself to work in us what the Command requires of us. And a Promise they think takes off all the influencing Authority of the Command. If Holiness be our Duty there is no room for Grace in this matter; and if it be an effect of Grace there is no place for Duty. But all these arguings are a fruit of the Wisdom of the Flesh, before-mentioned, and we have before disproved them. The Wisdom that is from above teaches us other things. It is true our Works and Grace are opposed in the matter of Justification as utterly inconsistent; If it be of Works it is not of Grace, and if it be of Grace it is not of Works, as our Apostle argues, Rom. 11. 6. Our Duty and Gods Grace are no where opposed in the matter of Sanctification, yea the one does absolutely suppose the other. Neither can we perform our Duty herein without the Grace of God; nor does God give us this Grace to any other End but that we may rightly perform our Duty. He that shall deny either that God Commands us to be Holy in a way of Duty, or promises to work Holiness in us in a way of Grace, may with as much modesty reject the whole Bible. Both these therefore we are to have a due regard to, if we intend to be Holy. And (1) our regard to the Command consistes in three things. 1. That we get our Consciences alwayes affected with the Authority of it, as it is the Command of God. This must afterwards be enlarged on. Where this is not there is no Holiness. Our Holiness is our Obedience; and the formal nature of Obedience arises from its respect to the Authority of the Command. 2. That we see and understand the Reasonableness, the Equity, the Advantage of the Command. Our Service is reasonable Service; the wayes of God are Equal; and in the keeping of his Commands there is great Reward: If we judge not thus, if we rest not herein, and are from there filled with Indignation against every thing within us or without us that opposes it, or rises up against it, whatever we do in compliance with it in a way of Duty, we are not Holy. 3. That hereon we love and delight in it because it is Holy, J[••]t▪ and Good, because the things it requires are Upright, Equal, Easie and Pleasant to the new Nature, without any regard to the false Ends before discovered. And (2) We have a due regard to the Promise to the same End, when 1. We walk in a constant sense of our own inability to comply with the Command in any one instance from any power in our selves. For we have no Sufficiency of our selves our Sufficiency is of God. For him who is otherwise-minded his Heart is lifted up. 2. When we adore that Grace which has provided Help and Relief for us. Seeing without the Grace promised we could never have attained to the least part or Degree of Holiness, and seeing we could never deserve the least Dram of that Grace, how ought we to adore and continually praise that infinite Bounty which has freely provided us of this supply. 3. When we Act Faith in Prayer and Expectation on the Promise for Supplies of Grace enabling us to Holy Obedience. And 4. When we have especial Regard thereunto with respect to especial Temptations and particular Duties. When on all such Occasions we satisfie not our selves with a respect to the Promise in general, but exercise Faith in particular on it for Aid and Assistance, then doe we regard it in a due manner.

Sect. 15 (7) To come yet nearer to our principal Design, I say it is the Holy Ghost who is the immediate peculiar Sanctifier of all Believers and the Author of all Holiness in them. I suppose I need not insist upon the Confirmation of this Assertion in general. I have proved before that he is the immediate Dispenser of all Divine Grace, or the immediate Operator of all Divine gracious Effects in us, whereof this is the Chief. Besides, it is such an avowed and owned Principle among all that are called Christians, namely, That the Holy Ghost is the Sanctifier of all God's Elect; that as it is not questioned, so it need not in general be further proved; Those who are less experienced in these things may consult Psal. 51. 10, 11, 12. Ezek. 11. 19. ch. 36. 25, 26, 27. Rom. 8. 9, 10, 11, 12, 13. 1 Cor. 6. 11. 1 Pet. 1. 2. Isa. 4. 4. chap. 44. 3, 4. Titus 3. 4, 5. But it is the Nature and Manner of his Work herein, with the Effect produced thereby that we are to enquire into. For as this belongs to our general Design of declaring the Nature, Power and Efficacy of all the gracious Divine Operations of the Holy Spirit, so it will give us an Acquaintance in particular with that work and the fruits of it wherein we are so highly concerned.

CHAP. II. Sanctification a Progressive Work.

(1, 2) Sanctification described. (3) With the Nature of the Work of the Holy Sirit therein; which is (4) Progressive. (5) The Way and Means whereby Holiness is increased in Believers; (6) Especially by Faith and Love, whose Exercise is required in all Duties of Obedience: As also (7) those Graces whose Exercise is Occasional. (8) The growth of Holiness expressed in an Allusion to that of Plants, with an insensible Progress. (9) Renders Grace therein to be greatly admired; and is discerned in the answerableness of the Work of the Spirit in Sanctification and Supplication. (10) Objections against the Progressive Nature of Holiness removed.

Sect. 1 HAving pass'd through the Consideration of the General Concernments of the Work of Sanctification, I shall in the next place give a Description of it, and then explain it more particularly in its principal Parts. And this I shall doe but under this express Caution; that I do not hope nor design at once to represent the Life, Glory and Beauty of it, or to comprize all things that eminently belong to it. Only I shall set up some Way-marks that may guide us in our progress or future Enquiry into the Nature and Glory of it. And so I say that:

Sect. 2 Sanctification is an immediate Work of the Spirit of God on the Souls of Believers, purifying and cleansing of their Natures from the pollution and uncleanness of sin, renewing in them the Image of God, and thereby enabling them from a spiritual and habitual Principle of Grace to yield obedience to God according to the Tenor and Terms of the New Covenant, by vertue of the Life and Death of Jesus Christ. Or more briefly; It is the Vniversal Renovation of our Natures by the Holy Spirit into the Image of God, through Jesus Christ. Hence it followes, that our Holiness which is the Fruit and Effect of this Work, the Work as terminated in us, as it comprizes the renewed Principle or Image of God wrought in us, so it consists in an Holy Obedience to God by Jesus Christ according to the Terms of the Covenant of Grace, from the Principle of a Renewed Nature. Our Apostle expresses the whole more briefly yet, namely, He that is in Christ Jesus is a New Creature, 2 Cor. 5. 17. For herein he expresses both the Renovation of our Natures, the Endowment of them with a new Spiritual Principle of Life and Operation, with Actings towards God suitable thereunto. I shall take up the first general Description of it, and in the Consideration of its Parts give some account of the Nature of the Work and its Effects; and then shall distinctly prove and confirm the true Nature of it wherein it is opposed or call into question.

Sect. 3 (1) It is as was before proved and is by all confessed, the Work in us of the Spirit of God. It is the Renovation of the Holy Ghost whereby we are saved. And a reall, internall, powerfull physical work it is, as we have proved before abundantly, and shall afterwards more fully confirm. He does not make us holy only by perswading us so to be. He does not only require us to be holy, propose to us Motives to Holiness, give us Convictions of its necessity, and thereby excite us to the pursuit and attainment of it; though this he does also by the Word and Ministration thereof. It is too high an impudency for any one to pretend an owning of the Gospel, and yet to deny a Work of the Holy Ghost in our Sanctification. And therefore both the Old and New Pelagians did and do avow a Work of his herein. But what is it that really they ascribe to him? meerly the Exciting our own Abilities, aiding and assisting us in and to the Exercise of our own native Power, which when all is done leaves the Work to be our own and not his, and to us must the Glory and Prayse of it be ascribed. But we have already sufficiently proved that the things thus promised of God, and so effected, are really wrought by the exceeding greatness of the Power of the Spirit of God; and this will yet afterwards be made more particularly to appear.

Sect. 4 (2) This Work of Sanctification differs from that of Regeneration as on other Accounts so especially on that of the Manner of their being wrought. The work of Regeneration is Instantaneous, consisting in one single creating Act. Hence it is not capable of Degrees in any subject. No One is more or less Regenerate than Another; every one in the world is absolutely so, or not so, and that equally, although there are Degrees in their state on other Reasons. But this work of Sanctification is progressive and admits of Degrees. One may be more sanctified and more holy than another, who is yet truely sanctified and truely holy. It is begun at once, and carryed on gradually. But this Observation being of great importance, and such as if rightly weighed will contribute much Light to the Nature of the whole work of Sanctification and Holiness, I shall divert in this Chapter to such an Explanation and Confirmation of it as may give an understanding and furtherance herein.

1. An Encrease and Growth in Sanctification or Holiness is frequently in the Scripture enjoyed us, and frequently promised to us. So speaks the Apostle Peter in a way of Command: 2 Pet. 3. 18. Fall not, be not cast down, from your own steadfastness; but grow, or encrease, in Grace. It is not enough that we decay not in our Spiritual Condition, that we be not diverted and carryed off from a steady Course in Obedience by the Power of Temptations, but an endeavour after an Improvement, an Encrease, a thriving in Grace that is in Holiness, is required of us. And a Complyance with this Command is that which our Apostle so commendes in the Thessalonians; 2 Epist. Chap. 1. v. 3. namely, the exceeding growth of their Faith, and abounding of their Love; that is, the thriving and encrease of those Graces in them; that which is called increasing with the increase of God, Col. 2. 19. or the Encrease in Holiness which God requires, accepts, approves, by supplyes of [[original in non-Latin script]][[original in non-Latin script]] spiritual strength from Jesus Christ our Head, as it is there expressed.

The Work of Holiness in its beginning is but like seed cast into the Earth; namely the seed of God whereby we are born again. And it is known how seed that is cast into the Earth does grow and encrease. Being variously cherished and nourished it is in its nature to take root and to spring up, bringing forth fruit. So is it with the Principle of Grace and Holiness. It is small at first, but being received in good and honest Hearts, made so by the Spirit of God, and there nourished and cherished, it takes root and brings forth fruit. And both these, even the first planting and the encrease of it are both equally from God by his Spirit. He that begins this good Work does also perform it to the Day of Jesus Christ, Phil. 1. 6. And this he does two wayes.

(1) By Encreasing and Strengthning those Graces of Holiness which we have received and been engaged in the exercise of. There are some Graces whose Exercise does not depend on any outward Occasions, but they are and that in their actual Exercise absolutely necessary to the least Degree of the Life of God; such are Faith and Love. No man does, no man can live to God but in the Exercise of these Graces. Whatever Dutyes towards God men may perform, if they are not enlivened by Faith and Love, they belong not to that Spiritual Life whereby we live to God. And these Graces are capable of Degrees, and so of Increase. For so we read expresly of little Faith, and great Faith, weak and strong Faith, both true and the same in the substance, but differing in Degrees. So also is there fervent Love, and that which comparatively is but cold. These Graces therefore in carrying on the work of Sanctification are gradually encreased. So the Disciples prayed our Saviour that he would encrease their Faith, Luke 17. 5. That is, adde to its Light, confirm it in its Assent, multiply its Acts, and make it strong against its Assaults, that it might work more effectually in difficult Duties of Obedience which they had an especial regard to, as is evident from the Context. For they pray for this Encrease of Faith upon the Occasion of our Saviours enjoyning frequent forgiveness of offending Brethren, a Duty not at all easie nor pleasing to Flesh and Blood. And the Apostle prayes for the Ephesians, that they may be rooted and grounded in Love, chap. 3. 17. that is, that by the encrease and strengthening of their Love, they may be more established in all the Duties of it. See 1 Thess. 3. 12, 13.

Sect. 5 These Graces being the Springs and Spirits of our Holiness, in the encrease of them in us the work of Sanctification is carryed on and universal Holiness encreased. And this is done by the Holy Spirit several wayes.

First, By exciting them to frequent Actings. Frequency of Acts does naturally encrease and strengthen the Habits from where they proceed. And in these spiritual Habits of Faith and Love it is so moreover by Gods Appointment. They grow and thrive in and by their exercise, Hos. 6. 3. The want thereof is the principal means of their decay. And there are two wayes whereby the Holy Spirit, excites the Graces of Faith and Love to frequent Acts.

(1) He does it Morally, by proposing their Objects suitably and seasonably to them. This he does by his Ordinances of Worship especially the preaching of the Word. God in Christ, the Promises of the Covenant and other proper Objects of our Faith and Love, being proposed to us, these Graces are drawn out to their Exercise. And this is one principal Advantage which we have by attendance on the Dispensation of the Word in a due Manner; namely, that by presenting those Spiritual Truths which are the Object of our Faith to our Minds, and those Spiritual Good Things which are the Object of our Love to our Affections, both these Graces are drawn forth into frequent actual Exercise. And we are greatly mistaken if we suppose we have no Benefit by the Word beyond what we retain in our Memories, though we should labour for that also. Our chief Advantage lyes in the Excitation which is thereby given to our Faith and Love to their proper Exercise. And hereby are these Graces kept alive which without this would decay and wither. Herein does the Holy Spirit take the things of Christ and shew them to us, Joh. 16. 14, 15. He represents them to us in the Preaching of the Word as the proper Objects of our Faith and Love. And so brings to remembrance the things spoken by Christ, Chap. 14. 26. that is, in the Dispensation of the Word he minds us of the gracious Words and Truths of Christ, proposing them to our Faith and Love. And herein lies the secret profiting and thriving of Believers under the preaching of the Gospel, which it may be they are not sensible of themselves. By this means are many Thousands of Acts of Faith and Love drawn forth, whereby those Graces are exercised and strengthened, and consequently Holiness is encreased. And the Word by the Actings of Faith being mixed with it, as Hebr. 4. 2. increases it by its incorporation.

(2) The Spirit does it really and internally. He dwelles in Believers, preserving in them the Root and Principle of all their Grace by his own immediate Power. Hence all Graces in their Exercise are called the fruits of the Spirit, Gal. 5. 22, 23. He brings them forth from the Stock that he has planted in the Heart. And we cannot Act any one Grace without his Effectual Operation therein. God workes in us both to will and to doe of his good pleasure, Phil. 1. 13. That is, there is no part of our Wills singly and separately from him in Obedience, but it is the Operation of the Spirit of God in us so far as it is Spiritual and Holy: He is the immediate Author of every good or gracious Acting in us. For in us, that is in our Flesh (and of our selves we are but Flesh) there dwelles no Good. Wherefore the Spirit of God dwelling in Believers, does effectually excite and stir up their Graces to frequent Exercise and Actings whereby they are increased and strengthened. And there is nothing in the whole Course of our Walking before God that we ought to be more carefull about, than that we grieve not, that we provoke not this good and Holy Spirit whereon he should with-hold his gracious Aids and Assistances from us. This therefore is the first way whereby the work of Sanctification is gradually carryed on by the Holy Ghost exciting our Graces to frequent Actings; whereby they are encreased and strengthened.

Experience of the reality, excellency, power, and efficacy of the things believed is an effectual means of increasing faith and love — every taste that faith obtains of divine love and grace adds to its measure and stature; and it is the Holy Ghost who gives believers all their spiritual experiences, administering consolation not by words but by things, giving minds and souls a spiritual sensible experience of the reality and power of what they believe.

The Spirit carries on sanctification by working immediately an actual increase of grace — as he first works and creates faith and love, so he increases them; the school-men following Augustine call this gratiam corroborantem, the working of the Holy Spirit in the increasing and strengthening of grace received, in fulfillment of promises such as Ephesians 3:16-17 and Isaiah 40:29.

Holiness is increased by the addition of one grace to another as occasions require — all relations, afflictions, temptations, mercies, and occurrences of life are laid in subserviency by God's wisdom to a continual adding of the exercise of one grace to another; as Peter commands: 'add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity' (2 Peter 1:5-7). The Holy Spirit carries on the addition of grace to grace in three ways: by ordering things toward us and bringing us into conditions where the exercise of needed graces is required and necessary; by effectually minding us of our duty and which grace ought to be put to its exercise; and by actually exciting and setting all needful graces to work.

I concern not my self much how Moral Vertue that is no more is preserved and sustained in the Minds and Lives of men, though I am not ignorant of the Precepts Directions and Instructions which are given to that End by some of old, and some of late. But for Grace and Holiness we have infallible Assurance, that the Being, Life, Continuance, and all the Actings of it in any of the Sons of men, depend meerly and only upon their Relation to that Spring and Fountain of all Grace which is in Christ, and the continual Supplyes of it by the Holy Spirit whose Work it is to communicate them, Col. 3. 3. John 15. 5. Col, 2. 19.

There is no man who has any Grace that is true and saving, that has any seed, any beginning of Sanctification or Holiness, but that the Holy Spirit by his watchful Care over it, and Supplyes of it, is able to preserve it, to extricate it from Difficulties, to free it from Opposition, and to encrease it to its full measure and perfection. Wherefore let the hands that hang down be lifted up and the feeble knees be strengthened; we have to do with him who will not quench the smoking flax not break the bruised reed. And on the other side, there is none who has received Grace in such a Measure, nor has so confirmed it by constant uninterrupted Exercise, as that he can preserve it one Moment, or Act it in any one Instance or Duty without the continual Supplyes of new Actual Grace and Help from him, who workes in us to will and to doe. For saith our Lord Christ to his Apostles and in them to all Believes, the best and strongest of them, without me ye can do nothing, Joh. 15. 5. And they who of themselves can do nothing that is in a way of living to God, cannot of themselves preserve Grace, act it, and encrease it, which are the greatest things we doe, or are wrought in us in this World. Wherefore God has in infinite Wisdom so ordered the Dispensation of his Love and Grace to Believers, that all of them living upon the continual supplyes of his Spirit none may have cause on the one hand to faint or despond, nor Occasion on the other to self-confidence, or Elation of mind, that so no flesh may glory in its self, but he that gloryes may glory in the Lord. And therefore as he greatly encourages the weak, the fearful, the faint, the disconsolate and dejected, and that by the Engagement of all the holy Properties of his Nature in and to their Assistance, Isa. 35. 3, 4, 5, 6. Chap. 40. 27, 28, 29, 30, 31. So he warns them who suppose themselves strong, steadfast and immovable, not to be high-minded but fear, Rom. 11. 20. because the whole issue of things depends on his Soveraign Supplyes of Grace. And seeing he has promised in the Covenant to continue faithfully these Supplyes to us, there is ground of Faith given to all, and Occasion of Presumption administred to none.

Sect. 7 But it will be said, that if not only the Beginning of Grace Sanctification and Holiness be from God, but the carrying of it on and the Encrease of it also be from him, and not only so in general, but that all the Actings of Grace, and every Act of it, be an immediate Effect of the Holy Spirit, then what need is there that we should take any pains in this thing our selves, or use our own Endeavours to grow in Grace or Holiness as we are commanded; If God workes all himself in us, and without his effectual Operation in us we can do nothing, there is no place left for our Diligence, Duty, or Obedience.

Ans. 1. This Objection we must expect to meet withall at every turn. Men will not believe there is a consistency between Gods effectual Grace, and our diligent Obedience; that is, they will not believe what is plainly, clearly, distinctly revealed in the Scripture, and which is suited to the Experience of all that truly believe, because they cannot it may be comprehend it within the compass of Carnal Reason. 2. Let the Apostle answer this Objection for this once, 2 Pet. 1. 3. His Divine Power has given to us all things that pertain to Life and to Godliness, through the knowledge of him that has called us to Glory and Vertue; whereby are given to us exceeding great and precious Promises, that by these ye might be partakers of the Divine Nature, having escaped the Corruption that is in the World through lust. If all things that pertain to Life and Godliness, among which doubtless is the Preservation and Encrease of Grace, be given to us by the power of God; if from him we receive that Divine Nature, by vertue whereof our Corruptions are subdued, then I pray what need is there of any Endeavours of our own? The whole work of Sanctification is wrought in us, it seems, and that by the Power of God: We therefore may let it alone, and leave it to him whose it is, whilest we are negligent, secure and at ease. Nay, saith the Apostle, this is not the use which the Grace of God is to be put to. The Consideration of it is or ought to be the principal Motive and Encouragement to all Diligence for the Encrease of Holiness in us. For so he addes immediately, v. 5. [[original in non-Latin script]], but also for this cause, or because of the gracious Operations of the Divine Power in us; giving all Diligence, adde to your Faith Vertue as before. These Objectors and this Apostle were very diversly minded in these matters; what they make an insuperable discouragement to Diligence in Obedience, that he makes the greatest Motive and Encouragement thereunto. 3. I say from this Consideration, it will unavoidably follow, that we ought continually to wait and depend on God for supplyes of his Spirit and Grace, without which we can do nothing: That God is more the Author by his Grace of the good we do than we are our selves (not I, but the Grace of God that was with me) that we ought to be carefull that by our Negligences and sins we provoke not the Holy Spirit to with-hold his Aids and Assistances, and so to leave us to our selves, in which condition we can do nothing that is spiritually Good; These things I say will unavoidably follow on the Doctrine before declared; and if any one be offended at them, it is not in our power to tender them Relief.

Sect. 8 I shall close the Discourse on this Subject with some Considerations of that Similitude by which the Scripture so frequently represents the gradual Improvement of Grace and Holiness. And this is the growth of Trees and Plants. Hos. 14. 5, 6. I will be as the dew to Israel, he shall grow as the Lilly and cast forth his Roots as Lebanon, his branches shall spread, and his beauty shall be as the Olive-tree, and his smell as Lebanon. Isa. 44. 3, 4. I will pour water on him that is thirsty and stoods upon the dry ground, I will pour my Spirit upon your seed, and my blessing upon your Off-spring, and they shall spring up as among the grass, as the Willowes by the Water-courses. And so in other places very many. And we may know that this Similitude is singularly instructive, or it would not have been so frequently made use of to this purpose. Some few Instances tending to Administer Light in this matter, I shall briefly reflect upon.

(1) These Trees and Plants have the Principle of their growth in themselves. They do not grow immediately from external adventitious Aid and Furtherance; they grow from their own seminal vertue and radical Moysture. It is no otherwise in the Progress of Sanctification and Holiness. It has a Root, a Seed, a Principle of Growth and Encrease in the Soul of him that is sanctified. All Grace is immortal Seed, and contains in it a living growing Principle. That which has not in its self a Life and power of Growth is not Grace. And therefore what Dutyes soever any men do perform, whereunto they are either guided by Natural Light, or which they are urged to by Convictions from the Word, if they proceed not from a Principle of Spiritual Life in the Heart, they are no fruits of Holiness nor do belong thereunto. The Water of Grace which is from Christ, is a Well of Water springing up to Everlasting Life in them on whom it is bestowed. Joh. 4. 14. It is therefore of the Nature of Holiness to thrive and grow, as it is of a Tree or Plant that have their seminal Vertue in themselves after their kind.

(2) A Tree or Plant must be watered from above or it will not thrive and grow by vertue of its own seminal power. If a Drowth comes it will wither or decay. Wherefore, where God mentiones this growth he ascribes it to his watering. I will be as the Dew, and I will pour water, is the especial Cause of it. It is so in this carrying on of Holiness. There is a Nature received capable of Increase and growth; but if it be left to its self it will not thrive, it will decay and dye. Wherefore God is to it as the Dew, and pours water on it by the actual supplyes of the Spirit, as we have shewed before.

(3) The growth of Trees and Plants is secret and imperceptible; nor is discerned but in the Effects and Consequences of it. The most watchfull Eye can discern little of its motion. Crescit Occulto velut arbor avo: It is no otherwise in the progress of Holiness. It is not immediately discernible either by themselves in whom it is, or by others that make Observation of it. It lyes only under the Eye of him by whom it is wrought: Only by the Fruits and Effects of it is made manifest. And some indeed, especially in some seasons, do plainly and evidently thrive and grow, springing up like the Willowes by the Water-courses. Though their growth in its self is indiscernible, yet it is plain they have grown. Such we ought all to be. The growth of some I say is manifest on every Triall, on every occasion; their profiting is visible to all. And as some say that the growth of Plants is not by a constant insensible progress, but they encrease by suddain Gusts and Motions, which may sometimes be discerned in the Openings of Budds and Flowers; so the growth of Believers consists principally in some intense vigorous actings of Grace on great Occasions; as of Faith, Love, Humility, Self-denial, Bounty. And he who has not some Experience of such actings of Grace in especial Instances, can have little Evidence of his Growth. Again there are Trees and Plants that have the Principle of Life and Growth in them, but yet are so withering and unthrifty that you can only discern them to be alive. And so it is with too many Believers: They are all Trees planted in the Garden of God, some thrive, some decay for a season, but the growth of the best is secret.

Sanctification is a progressive work — a river continually fed by a living fountain may as soon end its streams before it reaches the ocean as a stop be put to the course of grace before it issues in glory; for the path of the just is as the shining light that shines more and more to the perfect day (Proverbs 4:18). Among all the glorious works of God, next to redemption by Jesus Christ, the most admirable is the Spirit's preserving the seed and principle of holiness in us as a spark of living fire in the midst of the ocean against all corruptions and temptations — healing our backslidings, repairing our decays, and acting the grace we have received by constant fresh supplies.

The course of a believer's prayers is a copy of the Spirit's work of sanctification in them — for the Spirit as a Spirit of supplication expresses what he works as a Spirit of sanctification; the three things by which he enables prayer (spiritual insight into promises, acquainting us with our wants, and creating desires in the new creature for its increase) correspond to the three ways he carries on sanctification itself.

Sect. 10 It will be said perhaps by some that they find neither in themselves nor others, by the best of their Observation, that the Work of Sanctification is constantly Progressive, or that Holiness does so grow and thrive wherever it is in sincerity. For as for themselves they have found Grace more vigorous active and flourishing in former dayes than of late; the streams of it were fresher and stronger at the Spring of Conversion than since they find them to be in their Course. Hence are those complaints among many of their Leanness, their Weakness, their Deadness, their Barrenness. Nor were many of the Saints in the Scripture without such Complaints. And many may cry, Oh that it were with us as in our former Dayes, in the dayes of our youth! Complaints of this nature do every where abound, and some are ready to conclude upon this Consideration, that either sincere Holiness is not so growing and progressive as is pretended, or that indeed they have no interest therein. Yea the like may be said upon a diligent Observation of others, Churches and single Professors; what Evidence do they give, that the work of Holiness is thriving in them? does it not appear rather to be Retrograde and under a constant Decay?

I shall so far consider and remove this Objection, as that the Truth which we have asserted suffer not from it, and so be left as an empty Notion; nor yet those altogether discouraged who come not up to a full compliance with it. And this I shall doe in the ensuing Rules and Observations.

(1) It is one thing what Grace or Holiness is suited to in its own nature, and what is the Ordinary or Regular way of the procedure of the Spirit in the work of Sanctification according to the tenour of the Covenant of Grace; Another what may occasionally fall out by Indisposition and Irregularity or any other obstructing Interposition in them in whom the work is wrought. Under the first Consideration the Work is thriving and progressive, in the latter the Rule is liable to sundry Exceptions. A Child that has a Principle of Life, a good natural Constitution and suitable food, will grow and thrive. But that which has Obstructions from within, or Distempers and Diseases, or Falls and Bruises, may be weak and thriftless. When we are Regenerate we are as New-born Babes, and ordinarily if we have the sincere milk of the Word we shall grow thereby. But if we our selves give way to Temptations, Corruptions, Negligences, Conformity to the World, is it any wonder if we are lifeless and thriftless? It suffices to confirm the Truth of what we have asserted, that every one in whom is a Principle of spiritual Life, who is born of God, in whom the work of Sanctification is begun, if it be not gradually carryed on in him, if he thrive not in Grace and Holiness, if he go not from strength to strength, it is ordinarily from his own sinfull Negligence and Indulgence to carnal Lusts, or Love of this present World. Considering the time we have had and the Means we have enjoyed, what grown, what flourishing Plants in Faith, Love, Purity, Self-denial, and universal Conformity to Christ might many of us have been, who now are weak, withering, fruitless and sapless, scarce to be distinguished from the thorns and bryars of the world? It is time for us rather to be casting off every weight and the sin that does so easily beset us, to be by all means stirring up our selves to a vigorous Recovery of our first Faith and Love with an abundant growth in them, than to be complaining that the work of Holiness does not go on, and that before our wounds become incurable.

Grace may be growing in a soul even under severe temptation and corruption — as great winds and storms contribute to the fruit-bearing of trees, shaking them and causing their roots to go deeper into the earth for more nourishment, so assaults of temptation and corruption cause the soul to secretly and invisibly cast out roots of humility, self-abasement, mourning, and hidden labor of faith and love, making way for future visible fruitfulness.

God in infinite wisdom manages the new creature by his Spirit so as to turn the streams of grace into new channels — when the work has greatly put forth in renewed affections and sensible delight in duties, God may redirect it into exercises of humility, godly sorrow, fear, and diligent conflict with temptation; and though believers then find not the sensible vigor of former times, the real work of sanctification may be thriving effectually in them.

2. There may be some perplexing Temptations befall the Mind of a Believer, or some Corruption take advantage to break loose for a season, it may be for a long season, which may much gall the Soul with its suggestions, and so trouble disturb and unquiet it, as that it shall not be able to make a right Judgment of its Grace and Progress in Holiness. A Ship may be so tossed in a storm at Sea as that the most skilfull Mariners may not be able to discern whether they make any way in their intended Course and Voyage, whilest they are carryed on with Success and speed. In such cases Grace in its Exercise is principally engaged in an Opposition to its Enemy which it has to conflict withall; and so its thriving other wayes is not discernible. If it should be enquired, how we may discern when Grace is exercised and thrives in Opposition to Corruptions and Temptations; I say, that as great Winds and Storms do sometimes contribute to the Fruit-bearing of Trees and Plants, so do Corruptions and Temptations to the Fruitfulness of Grace and Holiness. The wind comes with violence on the Tree, ruffles its boughs, it may be breaks some of them, beats off its Budds, loosenes and shakes its Roots, and threatens to cast the whole to the ground: But by this means the Earth is opened and loosed about it, and the Tree gets its Roots deeper into the Earth, whereby it receives more and fresh nourishment, which renders it fruitfull, though it bring not forth Fruit visibly it may be not till a good while after. In the Assaults of Temptations and Corruptions, the Soul is wofully ruffled and disordered, its Leaves of Profession are much blasted, and its beginnings of Fruit-bearing much broken and retarded; but in the mean-time it secretly and invisibly casts out its roots of Humility, Self-abasement, Mourning, in hidden and continual labouring of Faith and Love after that Grace whereby Holiness does really increase, and way is made for future visible Fruitfulness. For,

3. God who in Infinite Wisdom manages the New Creature or whole Life of Grace by his Spirit, does so turn the streams of it, and so renew and change the especial kinds of its Operations, as that we cannot easily trace his paths therein, and may therefore be often at a loss about it, as not knowing well what He is doing with us. For Instance, it may be the Work of Grace and Holiness has greatly put forth and evidenced it self in the Affections which are renewed by it. Hence Persons have great Experience of Readiness to, Delight and Chearfulness in Holy Duties, especially those of Immediate Entercourse with God. For Affections are quick and vigorous for the most part in the Youth of Profession: And the Operations of them being sensible to them in whom they are, and their Fruits visible, they make Persons seem alwayes fresh and green in the wayes of Holiness. But it may be after a while it seems good to the Soveraign Disposer of this Affair to turn as it were the streams of Grace and Holiness into another Channel. He sees that the Exercise of Humility, Godly Sorrow, Fear, diligent Conflicting with Temptations, that it may be strike at the very root of Faith and Love, are more needfull for them. He will therefore so order his Dispensations towards them, by Afflictions, Temptations, Occasions of Life in the world, as that they shall have new work to doe, and all the Grace they have be turned into a new Exercise. Hereon it may be they find not that sensible vigour in their Spiritual Affections, nor that Delight in Spiritual Duties, which they have done formerly. This makes them sometimes ready to conclude that Grace is decayed in them, that the Springs of Holiness are drying up, and they know neither where nor what they are. But yet it may be the real Work of Sanctification is still thriving and effectually carryed on in them.

(3ly.) It is acknowledged that there may be, that there are in many great Decayes in Grace and Holiness; that the work of Sanctification goes back in them, and that, it may be, universally and for a long season. Many Actings of Grace are lost in such Persons, and the things that remain are ready to dye. This the Scripture abundantly testifies to, and gives us instances of. How often does God charge his People with Back-sliding, Barrenness, Decayes in Faith and Love? And the Experience of the Dayes wherein we live sufficiently confirm the Truth of it. Are there not open and visible Decayes in many, as to the whole Spirit, all the Dutyes and Fruits of Holiness? Cannot the best among us contribute somewhat to the Evidence hereof from our own Experience? What shall we say then, is there no sincere Holiness where such Decayes are found? God forbid; But we must enquire the Reasons from where this comes to pass, seeing this is contrary to the gradual Progress of Holiness in them that are sanctified, which we have Asserted. And I answer two things to it:

1. That these Decayes are Occasional and Preternatural, as to the true Nature and Constitution of the New Creature, and a disturbance of the Ordinary Work of Grace. They are Diseases in our spiritual State, which it is not to be measured by. Are you dead and cold in Duties, backward in Good Works, careless of your Hearts and Thoughts, addicted to the World? These things belong not to the State of Sanctification but are Enemies to it, Sicknesses and Diseases in the Spiritual Constitution of the Persons in whom they are.

2. Although our Sanctification and Growth in Holiness be a Work of the Holy Spirit, as the Efficient Cause thereof, yet is it our own Work also in a way of Duty. He has prescribed to us what shall be our part, what he expects from us, and requires of us that the Work may be regularly carryed on to Perfection, as was before declared. And there are two sorts of things which if we attend not to in a due Manner, the orderly progress of it will be obstructed and retarded. For

(1) The Power and Growth of any Lust or Corruption and a complyance from them with Temptations which is inseparable from the prevalency of any sin in us, lyes directly against this Progress. If we allow or approve of any such thing in us, if we indulge to any actings of sin, especially when known and grown frequent, in any one kind, when we neglect the use of the best Means for the constant Mortification of sin, which every enlightened Soul understands to be necessary thereunto, there is and will be encreased an universal decay in Holiness, and not only in that particular Corruption which is so spared and indulged. A Disease in any one of the Vitals or principal parts of the Body weakens not only the part wherein it is, but the whole Body it self and vitiates the whole Constitution by a sympathy of parts. And any particular Lust indulged to, vitiates the whole Spiritual Health, and weakens the Soul in all Duties of Obedience.

(2) There are some things required of us to this End, that Holiness may thrive and be carryed on in us. Such are the constant use of all Ordinances and Means appointed to that End, a due Observance of Commanded Duties in their Season, with a Readiness for the Exercise of every especial Grace in its proper circumstances. Now if we neglect these things, if we walk at all peradventures with God, attending neither to Means nor Dutyes, nor the Exercise of Grace as we should, we are not to wonder if we find our selves Decaying, yea ready to dye. Does any man wonder to see a person formerly of a sound Constitution grown weak and sickly, if he openly neglect all Means of health, and contract all sorts of Diseases by his Intemperance? Is it strange that a Nation should be sick and faint at heart, that Grey-hairs should be sprinkled upon it, that it should be poor and decaying, whilest Consuming Lusts with a strange Neglect of all envigorating Means do prevail in it? No more is it that a Professing people should decay in Holy Obedience whilest they abide in the Neglects expressed.

Having vindicated this Assertion, I shall yet adde a little further Improvement of it. And

1. If the Work of Holiness be such a Progressive thriving Work in its own nature, if the Design of the Holy Ghost in the use of Means be to carry it on in us and encrease it more and more to a perfect Measure, then is our Diligence still to be continued to the same End and Purpose. For hereon depends our growth and thriving. It is required of us that we give all Diligence to the Encrease of Grace, 2 Pet. 1. and that we abound therein, 2 Cor. 8. 7. abounding in all Diligence; and not only so, but that we shew the same Diligence to the End, Heb. 6. 11. Whetever Diligence you have used in the attaining or improving of Holiness, abide in it to the End, or we cast our selves under Decayes, and endanger our Souls. If we slack or give over as to our Duty, the Work of Sanctification will not be carryed on in a way of Grace. And this is required of us, this is expected from us, that our whole Lives be spent in a Course of diligent Complyance with the Progressive Work of Grace in us. There are three Grounds on which men doe or may neglect this Duty whereon the Life of their Obedience and all their Comforts do depend.

(1) A Presumption or Groundless Perswasion that they are already perfect. This some pretend to in a proud and foolish Conceit destructive of the whole Nature and Duty of Evangelical Holiness or Obedience. For this on our parts consists in our willing Complyance with the Work of Grace gradually carryed on to the measure appointed to us. If this be already attained, there is an End of all Evangelical Obedience, and men return again to the Law to their Ruine. See Phil. 3. 12, 13, 14. It is an excellent Description of the Nature 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 comprizes the whole of our Obedience, is by continual uninterrupted following after, pressing, reaching out, a constant Progress, in and by our utmost Diligence.

(2) A foolish Supposition that being interested in a state of Grace, we need not now be so solicitous about exact Holiness and Obedience in all things as we were formerly whilest our minds hung in suspense about our Condition. But so much as any one has this Apprehension or Perswasion prevailing in him, or influencing of him, so much has he cause deeply to question whether he have yet any thing of Grace or Holiness or no. For this Perswasion is not of him who has called us. There is not a more effectual Engine in the hand of Sathan 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 Detestation: Rom. 6. 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 Occasions of Life in this World, that they are ready to faint and give over this Diligence in Dutyes and Contending against Sin. But the Scripture does so abound with Encouragements to this sort of Persons, as we need not to insist thereon.

CHAP. III. Believers the only Object of Sanctification, and Subject of Gospel Holiness.

(1) Believers the only Subject of the Work of Sanctification. (2) How men come to believe, if Believers alone receive the Spirit of Sanctification. (3) The principal Ends for which the Spirit is promised, with their Order in their Accomplishment. (4) Rules to be observed in praying for the Spirit of God, and his Operations therein. (5) That Believers only are Sanctified or Holy proved and confirmed. (6) Mistakes about Holiness both Notional and Practical discovered. (7) The Proper Subject of Holiness in Believers.

Sect. 1 THat which we are next to enquire 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 unseignedly believe in God through Jesus Christ are sanctified, and no other. To them is Evangelical Holiness confined. It is for them and them only that our Saviour prayes for this Mercy Grace or Priviledge; Joh. 17. 17. Sanctifie them by your Truth; And concerning them he affirms, for their sakes I sanctifie my self, that they also may be sanctified through the Truth; v. 19. And whereas in the Verses foregoing he had immediate Respect to his Apostles and present Disciples, that we may know that neither his Prayer nor this Grace are confined or limited to them, he addes, 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 World, v. 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 7. 38, 39. He that believes on me as the Scripture has said, out of his belly shall slow rivers of living water; But this he spoke of the Spirit which they that believe on him should receive. And it is with respect principally to this Work of Sanctification that he is compared to flowing and living Water as has 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. 1. 1. that our Apostle prayes, that the God of Peace would sanctifie them throughout, chap. 5. 23.

Sect. 2 But before we proced to a further 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 to Believers, it may be enquired, How men come so to be. For if we have not the Spirit untill after we do Believe, then is Faith it self of our selves. And this is that which some plead for; namely, that the Gift of the Holy Ghost to all Ends and Purposes for which he is promised, is consequential to 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 encourages men to Faith and Repentance with the Promise that thereon they should receive the Gift of the Holy Ghost, Acts 2. 38. And so is that also of our Saviour, John 14. 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 to the receiving of the Holy Ghost; and if they are so absolutely, then are they of our selves and not wrought in us by the Grace of God, which is express Pelagianisme.

Ans. I could dwell long on this Enquiry concerning the especial Subject of the Holy Spirit, seeing the right understanding of many places of Scripture does 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 to the Ends which he is promised for, and the Effects which he workes 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 has 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 to the Ends of his Communications to us. Thus in some sence he is promised to 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 a way of Duty, whereas in the latter, we are passive, and receive him only in a way of Grace.

Sect. 3 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 further go over them in particular Instances. But they may be reduced to these general Heads, or at least they will suffice to exemplifie 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 to the Elect; (2) as to the Work of Sanctification to the Regenerate; (3) as to the Work of Consolation to the Sanctified; and (4) as to Gifts for Edification to Professors, according to his Soveraign Will and Pleasure.

(1) He is promised to 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 to this End have been before explained and vindicated. Hereby does Holy Ghost prepare an Habitation for himself, and make way for all the following Work which he has to do in us and towards us to 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. 1. 12.

(2) He is promised and received as a Spirit of Sanctification to and by them that are Regenerate; That is to Believers and onely to them. This will be fully confirmed immediately. And this puts an Issue to the principall difficulty of the foregoing objection. It is no way inconsistent that Faith should be required previously to 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 workes Faith in us, and then preserves it when it is wrought. Only to clear the Manner of it we may observe. 1. That Sanctification may be considered two wayes. (1) As to the Original and essential Work of it, which consists in the preservation of the Principle of spiritual Life and Holiness communicated to us in our Regeneration. (2) As to those renewed Actual Operations whereby it is carried on, and is gradually progressive as has been declared. 2. Faith also or believing may be considered in this matter two wayes. (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 to Actual Believing or the Exercise of Faith and the Fruits of it, in a constant Profession and Holy Obedience. Sanctification in the first sence respects Faith also in the first. That is, the Preservation of the Seed, Principle, Grace, Habit of Faith in us, belongs to the Sanctifying Work of the Holy Spirit. And so Believers only are sanctified. And in the latter sence it respects Faith in the latter also; That is, the progress of the Work of Sanctification in us is accompanyed with the Actings and Exercise of Faith. But both wayes Faith is a necessary Qualification in and to 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.

(3) The Spirit is also promised as a Comforter, or as a Spirit of Consolation. In this sence or for this End and Work, he is not promised to them that are Regenerate meerly as such. For many may be Regenerate who are not capable of Consolation, nor do need it; as Infants who may be and are many of them sanctified from the Womb. Nor is he so promised to them that are Believers absolutely, who have the Grace or Habit of Faith wrought in them; for so many have who are not yet exercised, nor brought into that Condition wherein Spiritual Consolations are either proper or needfull to them. The Spirit is promised as a Comforter to Believers, as engaged in the Profession of the Gospel, and meeting with Conflicts inward and outward on the Account thereof. The first Promise of the Holy Ghost as a Comforter was made to the Disciples when their Hearts were filled with sorrow on the departure of Christ; and this is the Measure of all others, John 16. 7. And this is evident both from the Nature of the thing it self, and from all the Promises which are given concerning him to this End and Purpose. And it will be wholly in vain at any time to apply spiritual Consolations to any other sort of Persons. All men who have any interest in Christian Religion, when they fall into Troubles and Distresses be they of what sort they will, are ready to enquire after the things that may relieve and refresh them. And whereas there are many things in the Word suited to the Relief and Consolation of the distressed, they are apt to apply them to themselves, and others also are ready to comply with them in the same Charitable Office as they suppose. But no true Spiritual Consolation was ever administred by the Word to any but Exercised Believers, however the Minds of men may be for the present a little relieved, and their Affections refreshed by the things that are spoken to them out of the Word. For the Word is the Instrument of the Holy Ghost; nor has it any Efficacy but as he is pleased to use it and apply it. And he uses it to this End and to no other, as being promised as a Spirit of Consolation only to sanctified Believers. And therefore when Persons fall under spiritual Convictions and Trouble of Mind or Conscience upon the Account of Sin and Guilt, it is not our first work to tender Consolation to them, whereby many in that Condition are deluded, but to lead them on to Believing, that being justified by Faith they may have peace with God, which is their proper Relief. And in that state God is abundantly willing that they should receive strong Consolation, even as many as fly for Refuge to the Hope that is set before them.

(4) The Spirit of God is promised and received as to Gifts for the Edification of the Church. This is that which is intended, Acts 2. 38, 39. And his whole Work herein we shall consider in its proper place. The Rule and Measure of the Communication of the Spirit for Regeneration is Election. The Rule and Measure of the Communication of the Spirit for Sanctification is Regeneration. And the Rule and Measure of his Communication as a Spirit of Consolation, is Sanctification, with the Afflictions, Temptations and Troubles of them that are sanctified; What then is the Rule and Measure of his Communication as a Spirit of Edification? I answer; Profession of the Truth of the Gospel and its Worship, with a Call to the benefiting of others, 1 Cor. 12. 7. And here two Rules must be observed. (1) That he carryes not his Gifts for Edification out of the Pale of the Church, or Profession of the Truth and Worship of the Gospel. (2) That he uses a Soveraign and not a Certain Rule in this Communication, 1 Cor. 12. 11, 13. so as that he is not wanting to any true Professors in proportion to their Calls and Opportunities.

Sect. 4 2ly, Whereas the Spirit of Sanctification is promised only to them that are Regenerate and do believe, May we in our Prayers and Supplications for him plead those Qualifications as Arguments and Motives for the further Communications of him to us. Ans. 1. We cannot properly plead any Qualification in our selves, as though God were Obliged with respect to them, to give a man encrease of Grace ex congruo much less ex condigno. When we have done all, we are unprofitable Servants. As we begin so we must proceed with God meerly on the Account of Soveraign Grace. 2. We may plead the Faithfulness and Righteousness of God as engaged in his Promises. We ought to pray that he would not forsake the Work of his own hands, that he who has begun the good work in us, would perfect it to the day of Jesus Christ; that with respect to his Covenant and Promises he would preserve that New Creature, that Divine Nature which he has formed and implanted in us. 3. Upon a sense of the Weakness of any Grace we may humbly profess our sincerity therein, and pray for its encrease. So cryed the poor man with tears, Lord I believe, help you mine unbelief, Matth. 9. 24. And the Apostles in their Prayer, Lord increase our Faith, Luke 17. 5. owned the Faith they had, and prayed for its encrease by fresh supplyes of the Holy Spirit.

Again 3ly, May Believers in Trouble pray for the Spirit of Consolation with respect to their Troubles, it being to such that he is promised? Ans. (1) They may do so directly, and ought so to doe; yea when they do it not it is a sign they turn aside to broken Cisterns that will yield them no Relief. (2) Troubles are of two sorts, Spiritual and Temporal. Spiritual Troubles are so either Subjectively, such as are all inward Darknesses, and Distresses on the Account of sin; or 2ly,Objectively, such are all Persecutions for the Name of Christ and the Gospel: It is principally with respect to these that the Spirit is promised as a Comforter, and with regard to them are we principally to pray for him as so promised. (3) In those outward Troubles which are Common to Believers with other men, as the death of Relations, Losses of Estate or Liberty, they may and ought to pray for the Spirit as a Comforter, that the Consolations of God administred by him, may out-ballance their outward Troubles, and keep up their hearts to other Dutyes.

4ly, May all Sincere Professors of the Gospel pray for the Spirit with respect to his Gifts, for the Edification of others, seeing to such he is promised for that End? Ans. 1. They may do so but with the ensuing Limitations. (1) They must do it with express Submission to the Sovereignty of the Spirit himself, who divides to every one as he will. (2) With respect to that Station and Condition wherein they are placed in the Church by the Providence and call of God. Private persons have no warrant to pray for Ministerial Gifts, such as should carry them out of their Stations without a Divine Direction going before them. (3) That their End be good and right to use them in their respective places to Edification. So ought Parents and Masters of Families, and all Members of Churches, to pray for those Gifts of the Spirit whereby they may fill up the Dutyes of their Places and Relations.

From the Consideration of this Order of the Dispensation of the Spirit, we may be directed how to pray for him, which we are both commanded and encouraged to doe, Luke 11. 13. For we are to pray for him with respect to those Ends and Effects for which he is promised: And these are those which are before expressed, with all those particular Instances which may be reduced to them. We might therefore hence give Direction in some Enquiries, which indeed deserve a larger Discussion if our present Design would admit of it; one only I shall instance in.

May a Person who is yet Vnregenerate pray for the Spirit of Regeneration to effect that Work in him? For whereas as such he is promised onely to the Elect, such a Person not knowing his Election, seems to have no foundation to make such a Request upon. Ans. (1.) Election is no Qualification on our part which we may consider or plead in our Supplications, but only the secret Purpose on the part of God of what himself will doe, and is known to us only by its Effects. (2) Persons convinced of sin, and a state of sin, may and ought to pray, that God by the Effectual Communications of his Spirit to them would deliver them from that Condition. This is one way whereby we flee from the wrath to come. (3) The especial Object of their Supplications herein is Sovereign Grace, Goodness and Mercy, as declared in and by Jesus Christ. Such Persons cannot indeed plead any especial Promise as made to them. But they may plead for the Grace and Mercy declared in the Promises, as indefinitely proposed to sinners. It may be they can proceed no further in their Expectations but to that of the Prophet; who knowes if God will come and give a Blessing; Joel 2. 14. yet is this a sufficient ground and encouragement to keep them waiting at the Throne of Grace. So Paul after he had received his Vision from Heaven continued in great distress of mind praying until he received the Holy Ghost, Acts 9. 11, 17. (4) Persons under such Convictions have really sometimes the seeds of Regeneration communicated to them, and then as they ought, so they will continue in their Supplications for the Encrease and Manifestation of it.

It is evident that by these Observations the foregoing Objection is utterly removed out of the way; and there is no disadvantage arises to the Doctrine of the Free and Effectual Grace of God, by confining this Work of Sanctification and Holiness to Believers only. None are sanctified, none are made Holy but those who truely and savingly Believe in God through Jesus Christ; which I shall now further confirm.

Sect. 5 (1) Without Faith it is impossible to please God, Heb. 11. 6. The Faith discoursed of by the Apostle is that whereby the Fathers received the Promises, walked with God and obtained the Inheritance, the Faith of Abraham; that is true saying justifying Faith. This Faith constitutes all them in whom it is true Believers, and without it it is impossible to please God. Now Holiness wherever it is pleases God, and therefore without Faith it is impossible we should have any interest in it. This is the Will of God even our Sanctification, 1 Thess. 4. 3. and walking therein we please God, v. 7. All that pleases God in us, is our Holiness, or some part of it, and it principally consists in an Opposition to all that displeases him. That which he commands pleases him, and that which he forbids displeases him; and our Holiness consists in a Complyance with the one, and an Opposition to the other. Wherefore that any others but Believers should have any thing which really belongs to this Holiness, the Apostle declares it to be impossible. Some would except against this sense of the words from the ensuing Reason which the Apostle gives of his Assertion which contains the nature of the Faith intended. For he that comes to God must believe that he is, and that he is a Rewarder of them that diligently seek him. For this is that, they say, which the Light of Nature directs to, and therefore there is no other Faith necessarily required that a man may please God but only that which is included in the right use and exercise of Natural Reason. But this Exception will no way evade the Force of this Testimony. For the Apostle discourses concerning such a Coming to God, and such a Belief in him, as is guided, directed and ingenerated in us, by the Promises which it rests upon and is resolved into. Now these Promises all and every one of them, include Jesus Christ with a respect to him and his Grace. And therefore the Faith intended is that which is in God through Christ as revealed and exhibited in the Promises, and this Coming to God is a Fruit and Effect thereof.

(2) Our Lord Jesus Christ affirms that men are sanctified by the Faith that is in him, Acts 26. 18. That they may receive Forgiveness of sins and an Inheritance among them that are sanctified by the Faith that is in me. If there were any other way or means whereby men might be sanctified or made Holy, he would not have confined it to the Faith that is in him. At least there is no other way to attain that Holiness which may bring them to the Heavenly Inheritance, or make them meet for it, Col. 1. 11. which alone we enquire after. And indeed there can be no greater Contempt cast on the Lord Jesus and on the Duty of Believing in him, whereunto he makes this one of his principal Motives, than to Imagine that without Faith in him any one can be made Holy.

(3.) Faith is the Instrumental Cause of our Sanctification, so that where it is not, no Holiness can be wrought in us. God purifyes our hearts by Faith, Acts 15. 9. and not otherwise. And where the Heart is not purifyed there is no Holiness. All the Dutyes in the world will not denominate him Holy whose Heart is not purified; nor will any such Dutyes be holy themselves seeing to the unclean all things are unclean. All the Obedience that is accepted with God is the Obedience of Faith, Rom. 1. 7. from there it springs and therewith is it animated. So is it expressed, 1 Pet. 1. 21, 22. You who by Christ do believe in God, and have purifyed your Souls in obeying the Truth through the Spirit. It is from Faith in God through Jesus Christ, acting it self in Obedience to the Gospel, that we purifie or cleanse our Souls which is our Sanctification. See Col. 2. 12, 13, 14. Chap. 3. 7, 8, 9, 10, 11.

(4) All Grace is Originally entrusted in and with Jesus Christ. The Image of God being lost in Adam, whatever was prepared or is used for the Renovation of it in our Natures and Persons, wherein Gospel Holiness does consist, was to be treasured up in him as the second Adam, by whom many are to be made alive, who dyed in the first. It pleased the Father that in him all Fulness should dwell, as the Fullness of the Godhead in and for his own Divine Personal Subsistence, so the Fulness of all Grace for Supplyes to us; that of his Fulness we might receive Grace for Grace. He is made the Head to the whole New Creation, not only of Power and Rule but of Life and Influence. God has given him for a Covenant to the People, and communicates nothing that belongs properly to the Covenant of Grace, as our Sanctification and Holiness doe, to any but in and through him. And we receive nothing by him but by vertue of Relation to him, or especial Interest in him, or union with him. Where there is an especial Communication, there must be an especial Relation whereon it does depend, and from where it does proceed. As the Relation of the Members to the Head is the Cause and Means why Vital spirits are from there derived to them. We must be in Christ as the Branch is in the Vine or we can derive nothing from him. Joh. 15. 4. As the branch cannot bear fruit of it self except it abide in the Vine, no more can ye except ye abide in me. Whatever any way belonges to Holiness is our Fruit, and nothing else is Fruit but what belonges thereunto. Now this our Saviour affirms that we can bring forth nothing of, unless we are in him, and do abide in him. Now our being in Christ and abiding in him is by Faith; without which we can derive nothing from him, and consequently never be partakers of Holiness in the least Degree. But these things must be afterwards spoken to more at large. It is therefore undenyably evident that Believers only are sanctified and Holy, all others are unclean, nor is any thing they doe Holy, or so esteemed of God.

Many persons who pursue holiness through legal convictions, reformation of life, multiplication of duties, and religious profession may have good hopes they are holy and appear so to the world, and yet be utter strangers from true Gospel holiness — because they have missed it in the foundation; not having in the first place obtained an interest in Christ, they have built their house on sand.

Those pursuing holiness on a legal basis meet with two inevitable evils: first, duties of obedience seldom grow easier or more pleasant but rather more grievous and burdensome every day; second, they never come to a satisfaction in what they do but find something always wanting — making all they do burdensome and unpleasant, which will at length betray them into backsliding and apostasy.

The calumny of Papists and others that the doctrine of free justification through the imputation of Christ's righteousness leaves men unclean and negligent of holiness is frontlessly impudent — for we assert sanctification and holiness to be peculiar only to believing justified persons, so that faith and holiness are inseparable; and all such persons are infallibly sanctified and made holy.

Sect. 7 All Believers and only Believers being sanctified and made Holy, What it is that is sanctified in them, or what is the proper Seat and Subject of this Work, is in the next place to be declared. For it is not a meer External Denomination as things were called Holy under the Old Testament, nor any transient Act, nor any series or Course of Actions that we plead about; but that which has, as a reall Being and Existence, so a constant abiding or Residence in us. Hence he that is Holy is alwayes so, whether he be in the Actual Exercise of the Dutyes of Holiness or no; though an Omission of any of them in their proper season is contrary to and an impeachment of Holiness, as to its Degrees. Now this subject of Sanctification is the Entire Nature or whole Person of a Believer. It is not any one Faculty of the Soul or Affection of the Mind, or Part of the Body that is sanctified, but the whole Soul and Body, or the entire Nature of every Believing Person. And hereby is the Work of Sanctification really distinguished from any other meer common Work which may represent it, or pretend to it. For all such Works are partiall; either they are in the Mind only by Light and Notions of Truth, or on the Affections only in Zeal and Devotion, or on the Mind and Conscience in the Convictions of Sin and Duty, but further they proceed not. But true Holiness consists in the Renovation of our whole Persons, which must be demonstrated.

(1) That our entire Nature was Originally created in the Image of God I have proved before, and it is by all acknowledged. Our whole Souls, in the Rectitude of all their Faculties and Powers in order to the Life of God and his Enjoyment, did bear this Image. Nor was it confined to the Soul only. The Body also, not as to its shape figure or natural use, but as an Essential part of our Natures, was interested in the Image of God by a Participation of Original Righteousness. Hence the whole Person was a meet Principle for the Communication of this Image of God to others, by the means of Natural Propagation, which is an act of the entire Person. For a Person created and abiding in the Image of God, begetting another in his own Image and Likeness, had by vertue of the Covenant of Creation begotten him in the Image of God also; that is, had communicated to him a Nature upright and pure.

(2) By the Entrance of sin this Image of God, so far as it was our Righteousness and Holiness before him, was utterly defaced and Lost. This also I have sufficiently evidenced before. It did not depart from any one Power, Part, or Faculty of our Souls, but from our whole Nature. Accordingly the Scripture describes (1) the Depravation of our Natures distinctly in all the Powers of it. In particular the Corruption that ensued on our Minds, Wills and Affections upon the loss of the Image of God, I have before declared and vindicated. And (2) in reference to the first Actings of all these Faculties in things Moral and Spiritual, the Scripture addes that all the Thoughts and Imaginations of our Hearts are evil and that continually, Gen. 6. 5. All the Original first Actings of the Powers of our Souls in or about things Rational and Morall are alwayes evil. For an evil tree cannot bring forth good fruit. That which is lame and distorted, can act nothing that is straight and regular. Hence (3) All the Outward Actions of Persons in this State and Condition are evil, unfruitfull works of Darkness. And not only so but the Scripture (4) in the Description of the Effects of this Depravation of our Nature, calls in the Body and the members of it to a partnership in all this Obliquity and Sin. The members of the Body are Servants to Vncleanness and Iniquity, Rom. 6. 19. And the engagement of them in all the Course and Actings of Depraved Nature is particularly declared by our Apostle out of the Psalmist, Rom. 3. 12, 13, 14, 15. They are all gone out of the way, they are together become unprofitable, there is none that does good no not one. Their throat is an open sepulchre, with their tongues they have used deceit, the poyson of Asps is under their lips, whose mouth is full of cursing and bitterness, their feet are swift to shed blood, in all wayes of evil.

This being the State of our whole Nature in its Depravation, our Sanctification, wherein alone its Reparation in this Life does consist, must equally respect the whole. Some suppose that it is our Affections only in their Deliverance from corrupt Lusts and Prejudices, with their direction to Heavenly Objects, that are the Subject of this Work. For the Mind or rational Intellectual Power of the Soul, is in its self they say pure, noble, untainted, and needs no other Ayd but to be delivered from the Prejudices and Obstructions of its Operations, which are cast upon it by the Engagements and Inclinations of corrupt Affections, and a vitious course of Conversation in the World, received by uninterrupted Traditions from our Fathers; from where it is not able to extricate or deliver it self, without the Aid of Grace. But they have placed their Instance very unhappily. For among all things that belong to our Nature, there is not any one which the Scripture so charges this Depravation of it upon, as the Mind. This in particular is said to be fleshly, to be Enmity against God, to be filled with Vanity, Folly and Blindness, as we have at large before evinced. Nor is there any thing concerning which the Work of Sanctification and Renovation is so expressly affirmed as it is concerning the Mind. It is declared by the Renovation of our Minds, Rom. 12. 2. or being Renewed in the spirit of our Minds, Ephes. 4. 23. that we put on the New man that is renewed in knowledge, Col. 3. 10. with other Expressions of the like nature. It is therefore our Entire Nature that is the Subject of Evangelical Holiness; For to manifest in particulars.

(1) Hence it is called the New Man, Ephes. 4. 24. Put on the New Man, which after God is created in Righteousness and Holiness. As the Principle of Sin and corrupted Nature in us is called the Old Man for no other Reason but that it possesses all the Active Powers of the whole Man, so that he neither does nor can do any thing but what is influenced thereby; so this Principle of Holiness in us, the Renovation of our Natures is called the New Man, because it possesses the whole Person with respect to its proper Operations and Ends. And it extends it self as large as the Old Man or the Depravation of our Natures, which takes in the whole Person Soul and Body with all their Faculties and Powers.

(2) The Heart in the Scripture is taken for the whole Soul and all the Faculties of it, as they are one Common Principle of all Morall Operations; as I have proved before: Whatever therefore is wrought in and upon the Heart under this Consideration, is wrought upon the whole Soul. Now this is not only said to be affected with this Work of Sanctification, or to have Holiness wrought in it, but the principal Description that is given us of this Work, consists in this, that therein and thereby a New Heart is given to us or created in us, as it is expressed in the Promise of the Covenant. This therefore can be nothing but the possessing of all the Powers and Faculties of our Souls with a New Principle of Holiness and Obedience to God.

(3) There is especial mention made of the effecting of this Work on our Souls and Bodies with their Powers and Faculties distinctly. This I have already proved in the Declaration of the Work of our Regeneration or Conversion to God, which is only preserved, cherished, improved, and carryed on to its proper End in our Sanctification. The Nature also of that spiritual Light which is communicated to our Minds, of Life to our Wills, of Love to our Affections, has been declared. Therefore does it follow from there unavoidably that the whole Person is the Subject of this Work, and that Holiness has its residence in the whole Soul entirely.

(4) We need goe no further for the proof hereof than to that Prayer of the Apostle for the Thessalonians which we insisted on at the beginning of this Discourse, 1 Thess. 5. 23. The God of Peace himself sanctifie you[[original in non-Latin script]], throughout; that is, in your whole Natures or Persons, in all that you are and doe, that you may not in this or that part but be every whit clean and Holy throughout. And to make this the more evident that we may know what it is which he prayes may be sanctified, and thereby preserved blameless to the coming of Christ, he distributes our whole Natures into the two Essential parts of Soul and Body. And in the former he consideres two things, (1) the Spirit, (2) the Soul peculiarly so called. And this distinction frequently occurrs in the Scripture, wherein that by the Spirit the Mind or Intellectual Faculty is understood, and by the Soul the Affections, is generally acknowledged, and may evidently be proved. These therefore the Apostle prayes may be sanctified and preserved Holy throughout and entirely, and that by the Infusion of an Habit of Holiness into them, with its Preservation and Improvement, whereof more afterwards. But this is not all. Our Bodyes are an Essential part of our Natures, and by their union with our Souls are we constituted individual Persons. Now we are the Principles of all our Operations, as we are Persons; Every Moral Act we do, is the Act of the whole Person. The Body therefore is concerned in the Good and Evil of it. It became a subject of the Depravation of our Nature by Concomitancy and Participation; and is considered as one entire Principle with the Soul of communicating Original Defilement from Parents to Children. Besides it is now subject in that Corruption of its Constitution which it is fallen under as a punishment of sin, to many disorderly Motions that are Incentives and Provocations to sin. Hence sin is said to reign in our mortal Bodyes, and our Members to be servants to unrighteousness, Rom. 6. 12. 19. Moreover by its Participation in the Defilement and Punishment of sin, the Body is disposed and made obnoxious to Corruption and Destruction. For Death entred by Sin and no otherwise. On all these Accounts therefore it is necessary on the other hand, that the Body should be interested in this Work and Priviledge of Sanctification and Holiness. And so it is (1) By Participation. For it is our Persons that are sanctified and made Holy, (sanctifie them throughout); and although our Souls are the first proper Subject of the infused Habit or Principle of Holiness, yet our Bodyes as essential parts of our Natures are Partakers thereof. (2) By a peculiar Influence of the Grace of God upon them also, as far as they have any influence into Moral Operations. For the Apostle tells us, that our Bodyes are Members of Christ, 1 Cor. 3. 15. and so consequently have influences of Grace from him as our Head. (3) In the Work of Sanctification the Holy Ghost comes and dwells in us. And hereon our Bodyes are the Temple of the Holy Ghost which is in us, 1 Cor. 3. 19. And the Temple of God is Holy; although I confess this rather belongs to the Holiness of peculiar Dedication to God, whereof we shall treat afterwards. And hereby (1) are the Parts and Members of the Body made Instruments and Servants of Righteousness to Holiness, Rom. 6. 19. do become meet and fit for to be used in the Acts and Dutyes of Holiness, as being made clean and sanctified to God. (2) Hereby are they disposed and prepared to a blessed Resurrection at the Last Day, which shall be wrought by the Spirit of Christ which dwelt in them and sanctified them in this Life, Rom. 8. 10, 11. Phil. 3. 20, 21. 2 Cor. 4. 14, 16, 17.

Our whole Persons therefore and in them our whole Natures are the Subject of this Work, and true Holiness invests the whole of it. Now whether this universal Investiture of our Nature in all the Faculties and Powers of it, by a new Principle of Holiness and Obedience to God, whereby it is renewed to his Image, do belong to that Morall Vertue which some so plead for as to substitute it in the Room of Gospel-Holiness, they may do well to consider who are the Patrons of that Cause. For if it does not, then does not it self belong to that Holiness which the Gospel teaches, requires, promises and communicates, whatever else it be. And moreover, it is practically worthy consideration that men deceive not themselves with a partial work in Conviction only, or Change of the Affections also, in stead of this Evangelical Sanctification. It is often and truely spoken to, how men may have their Minds enlightened, their Affections wrought upon, and their Lives much changed, and yet come short of reall Holiness. The best tryal of this Work is by its Vniversality with respect to its Subject. If any thing remain unsanctified in us sin may there set up its Throne and maintain its Sovereignty. But where this Work is true and reall however weak and imperfect it may be as to its Degrees, yet it possesses the whole Person, and leaves not the least hold to sin, wherein it does not continually combat and conflict with it. There is saving Light in the Mind, and Life in the Will, and Love in the Affections, and Grace in the Conscience suited to its Nature; there is nothing in us whereunto the Power of Holiness does not reach according to its measure. Men may therefore if they please deceive themselves by taking up with some Notions in their Minds, some Devotions in their Affections, or some good and vertuous Deeds in their Conversations, but Holiness does not consist therein.

And Lastly, men may hence see how vainly they excuse themselves in their Sins, their Passions, Intemperances and the like disorders of Mind, from their Constitutions and Inclinations; for true Sanctification reaches to the Body also. It is true, Grace does not so change the natural Constitution as to make him that was sickly, healthy and strong; nor so as to make him who was Melancholy, to be Sanguine or the like; it alteres not the course of the Blood, the animal spirits, with the Impressions they make on our Minds. But consider these things Morally, and as the whole Person is a Principle of Spiritual and Moral Operations, and so it does work that Change and Alteration on the whole Person, as to cure Morally sinfull distempers, as of Passion, Elation of Mind, and Intemperancies, which men were before more than ordinarily inclined to by their Tempers and Constitutions. Yea from the Efficacy of it upon our whole Persons, in the curing of such habitual inordinate and sinfull distempers, lyes the principal discovery of its Truth and Reality. Let no men therefore pretend that Grace and Holiness do not change mens Constitutions, thereby to excuse and palliate their disorderly Passions before men, and to keep themselves from being humbled for them before God. For although it do not so naturally and physically, yet it does so Morally, so that the Constitution it self shall be no more such a fomes and Incentive to disorderly Passions, as it has been. If Grace has not cured that Passion, Pride, Causeless Anger, Inveterate Wrath, Intemperance, which mens Constitutions peculiarly incline to, I know not for my part what it has done, nor what a number of outward Dutyes do signifie. The Spirit and Grace of Christ causes the Wolf to dwell with the Lamb, and the Leopard to lye down with the Kid, Isa. 11. 6. It will change the most wild and savage Natures into Meekness, Gentleness and Kindness; Examples whereof have been multiplyed in the World.

CHAP. IV. The Defilement of Sin wherein it consists, with its Purification.

(1) Purification the first proper Notion of Sanctification. (2) Institution of Baptisme confirming the same Apprehension. (3) A Spiritual Defilement and Pollution in Sin. (4) The Nature of that Defilement, or wherein it does consist. (5) Depravations of Nature and Acts with respect to Gods Holiness, How and Why called Filth and Pollution. (6) Two-fold Pravity and Defilement of Sin. Its Aggravations. We cannot purge it of our selves; nor could it be done by the Law, nor by any Wayes invented by men for that End.

Sect. 1 THese things being premised, we proceed to the Consideration of Sanctification it self, in a further Explication of the Description before given. And the first thing we ascribe to the Spirit of God herein, which constitutes the first part of it, is the Purifying and cleansing of our Natures from the Pollution of Sin. Purification is the first proper Notion of internal real Sanctification. And although in order of Time it do not precede the other Acts and parts of this Work, yet in order of Nature it is first proposed and apprehended. To be unclean absolutely, and to be Holy, are universally opposed. Not to be purged from sin, is an Expression of an unholy Person, as to be cleansed is of him that is holy. And this Purification or the effecting of this Work of Cleansing is ascribed to all the Causes and Means of Sanctification. As (1) to the Spirit who is the principal Efficient of the whole. Not that Sanctification consists wholly herein, but firstly and necessarily it is required thereunto; Prov. 30. 12. Ezek. 36. 25. I will sprinkle clean water upon you, and you shall be clean, from all your filthiness and from all your Idols will I cleanse you. That this sprinkling of clean Water upon us, is the Communication of the Spirit to us for the End designed, I have before evinced. It has also been declared wherefore he is called Water or compared thereunto. And the next Verse shews expressly that it is the Spirit of God which is intended. I will put my Spirit within you and cause you to walk in my Statutes. And that which he is thus in the first place promised for, is the Cleansing of us from the Pollution of sin, which in order of Nature is preposed to his enabling us to walk in Gods Statutes, or to yield holy Obedience to him.

To the same purpose among many others is that Promise, Isa. 4. 4. When the Lord shall have washed away the filth of the Daughters of Zion, and shall have purged the blood of Hierusalem, by the Spirit of Judgment and the Spirit of Burning. Upon what ground the Spirit is compared to Fire and from there here called a Spirit of Burning has been also declared. In brief, Fire and Water were the Means whereby all things were purified and cleansed Typically in the Law, Numb. 31. 23. And the Holy Spirit being the principal Efficient Cause of all spiritual cleansing is compared to them both, by which his Work was signified, and called by their names. See Mal. 3. 2, 3. And Judgment is frequently taken for Holiness. The Spirit of Judgment therefore and the Spirit of Burning is the Spirit of Sanctification and Purification. And he is here promised for the Sanctification of the Elect of God. And how shall he effect this Work? He shall do it in the first place by washing away their filth and purging away their blood; that is, all their spiritual sinfull Defilements.

(2) The Application of the Death and Blood of Christ to our Souls for our Sanctification by the Holy Ghost, is said to be for our cleansing and purging, Ephes. 5. 26, 27. Christ loved the Church and gave himself for it, that he might sanctifie and cleanse it with the washing of Water by the Word; He gave himself that he might redeem us from all Iniquity and purifie to himself a peculiar people zealous of Good Works, Tit. 2. 14. For the Blood of Jesus Christ cleanses us from all our sins, 1 Joh. 1. 7. For he loved us and washed us from our sins in his own Blood, Rev. 1. 5. The Blood of Jesus Christ purges our Consciences from dead works to serve the living God, Heb. 9. 14. Respect I acknowledge in some of these places may be had to the Expiation of the Guilt of sin by the Blood of Christ as offered in Sacrifice, for so in himself he purged our sins, Heb. 1. 3. But as they all suppose a Defilement in sin, so the most of them respect its cleansing by the Application of the Vertue of the Blood of Christ to our Souls and Consciences in our Sanctification.

And (3) moreover where Sanctification is enjoyned us as our Duty it is prescribed under this Notion of cleansing our selves from sin. Wash you, make you clean, Isa. 1. 16. O Jerusalem wash your Heart from wickedness that you mayest be saved, Jer. 4. 14. Having therefore these promises let us cleanse our selves from all filthiness of the flesh and the spirit, perfecting holiness in the fear of God, 2 Cor. 7. 1. Every man that has this hope in him purifies himself; 1 Joh. 3. 3. Psal. 119. 9. 2 Tim. 2. 20. and the like Expressions of this Duty occur in other places.

Sect. 2 (4) Answerable to these Promises and Precepts and in the Confirmation of them we have the Institution of the Ordinance of Baptisme, the Outward way and Means of our Initiation into the Lord Christ and the Profession of the Gospel, the great Representation of the Inward washing of Regeneration, Tit. 3. 5. Now this Baptisme in the First place expresses the outward putting away the filth of the flesh, by external washing with material water, 1 Pet. 3. 21. And that which answers hereunto can be in nothing but the inward purifying of our Souls and Consciences by the Grace of the Spirit of God; that is, saith our Apostle, the putting off the Body of the sins of the flesh, Col. 2. 11. which contains the whole Defilement and Corruption of sin. And this also was typed out to us by all the Legal Purifications of Old. Wherefore we shall do three things in the Explication of this first Branch of our Sanctification. (1) Shew, That there is a spiritual Pollution and Defilement in Sin. (2) Declare What it is, or wherein it does consist: And (3) Manifest how it is removed or washed away, and Believers made Holy thereby.

Sect. 3 For the First, it needs not much to be insisted on. Our Minds and their Conceptions are in these things to be regulated by Divine Revelations and Expressions. And in the whole Representation made to us in the Scripture, of the Nature of Sin, of our Concernment therein, of the Respect of God towards us on the Account thereof; of the Way and Means whereby we may be delivered from it; there is nothing so much inculcated, as its being filthy, abominable, full of defilement and pollution, which is set forth both in the plain Expressions and various Similitudes. On the Account hereof is it said to be abhorred of God, the abominable thing which his Soul hates, which he cannot behold, which he cannot but hate and detest, and is compared to Blood, Wounds, Sores, Leprosie, Scum, loathsome Diseases. With respect hereunto is it so frequently declared that we must be washed, purged, purified, cleansed, as in the Testimonyes before cited; before we can be accepted with him, or be brought to the Enjoyment of him. And the work of the Spirit of Christ in the Application of his Blood to us for the taking away of sin, is compared to the Effects of Fire, Water, Sope, Nitre, every thing that has a purifying cleansing Faculty in it. These things so frequently occurr in the Scripture and Testimonies concerning them are so multiplyed that it is altogether needless to produce particular Instances. This is evident and undenyable, that the Scripture which regulates our Conceptions about Spiritual things, expressly declares all sin to be uncleanness, and every sinner to be defiled thereby, and all unsanctified persons to be wholly unclean; and how far these Expressions are Metaphorical, or wherein the Metaphor does consist, must be afterwards declared.

Besides, there is no Notion of Sin and Holiness whereof Believers have a more sensible spiritual Experience. For although they may not, or do not comprehend the Metaphysical Notion or Nature of this Pollution and Defilement of Sin, yet they are sensible of the Effects it produces in their Minds and Consciences. They find That in sin which is attended with shame and self-Abhorrency and requires deep Abasement of Soul. They discern in it or in themselves on the Account of it, an unsuitableness to the Holiness of God, and an unfitness thereon for Communion with him. Nothing do they more earnestly labour after in their Prayers and Supplications than a cleansing from it by the Blood of Christ; nor are any Promises more precious to them, than those which express their Purification and purging from it. For these are they which next to their Interest in the Attonement made by the Sacrifice of Christ, give them boldness in their approaches to God. So our Apostle fully expresses it, Heb. 10. 19, 20, 21, 22. Having therefore boldness to enter into the Holiest by the Blood of Jesus, by a New and Living Way which he has consecrated for us through the Veyl that is to say his flesh, and having an High Priest over the House of God, let us draw near with a true Heart in full Assurance of Faith, having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water. The Foundation of all our Confidence in our Access to God, the Right and Title we have to approach to him is laid in the Blood of Christ, the Sacrifice he offered, the Attonement he made, and the Remission of sins which he obtained thereby, which Effect of it he declares, v. 19. Having boldness by the Blood of Jesus. The way of our Access is by pleading an Interest in his Death and Suffering, whereby an Admission and Acceptance is consecrated for us, v. 20. by a new and living way which he has consecrated. And our encouragement to make use of this Foundation, and to engage in this Way, is taken from his discharge of the Office of an High-Priest in our behalf. And having an High Priest over the House of God let us draw near.

But besides all this, when we come to an Actual Address to God, that we may make use of the Boldness given us in the full Assurance of Faith, it is moreover required that our hearts be sprinkled and our bodyes washed; that is that our whole Persons be purifyed from the Defilement of sin by the Sanctification of the Spirit. And this Experience of Believers, we cannot only oppose to, and plead against the stupidity of such Persons by whom these things are derided, but conclude from it, that those who are unacquainted with it in some Degree of sincerity, are wholly uninterested in that Evangelical Holiness which we enquire after. We need not therefore further labour in the Confirmation of that concerning which the Testimonyes of Scripture are so multiplyed, and whereof we have such undoubted Experience.

Sect. 4 Secondly; The Nature of this Defilement of Sin must be enquired into. Ans. (1) By some it is reckoned to Guilt. For whereas the inseparable Effects of Guilt, are Shame and Fear, whereby it immediately evidenced it self in our first Parents, and shame in particular is from this filth of sin, it may be esteemed an Adjunct thereof. Hence sin was said to be purged by Sacrifices when its Guilt was expiated: And Christ is said to purge our sins by himself, that is when he offered himself a Sacrifice for us, Heb. 1. 3. And therefore it is granted that so far as the Filth of sin was taken away, not by Actual Purification but by Legal Expiation, it is sin with its Guilt that was intended. But the Scripture as we have shewed intendes more hereby, even such an internal inherent Defilement as is taken away by real actual Sanctification and no otherwise. (2) There are some especial sins which have a peculiar Pollution and Defilement attending them, and which thereon are usually called uncleanness in a peculiar manner. The ground hereof is in that of the Apostle, 1 Cor. 6. 18. Flee Fornication. Every sin that a man does is without the Body: but he that committes Fornication sinnes against his own Body; All sins of that Nature have a peculiar Defilement and filth accompanying them. And Holiness is sometimes mentioned in an Opposition to this especial Pollution, 1 Thess. 4. 3. But yet this is not that which we enquire after, although it be included in it, as one especial kind of it. That we now consider alwayes inseparably attends every sin as sin, as an Adjunct or Effect of it. It is the uncleanness of all sin and not the sin of uncleanness which we intend. And for the discovery of its proper Nature we may observe:

(1) That the Pollution of Sin is that Property of it whereby it is directly opposed to the Holiness of God, and which God expresses his Holiness to be contrary to. Hence he is said to be of purer eyes than to behold iniquity or to look on evil, Hab. 1. 13. It is a thing vile and loathsome under the Eyes of his Holiness, Psal. 5. 4, 5, 6. So speaking concerning it he uses that pathetical Dehortation, O do not that abominable thing which my soul hates; Jerem. 44. 4. and with respect to his own Holiness it is, that he sets it forth by the names of all things which are vile, filthy, loathsome, offensive, every thing that is Abominable. It is so to him as he is infinitely Pure and Holy in his own Nature. And that Consideration which ingenerates shame and self-Abhorrency on the Account of the Defilement of sin, is taken peculiarly from the Holiness of God. Hence it is that Persons are so often said to blush, to be ashamed, to be filled with Confusion of Face, to be vile, to be Abased in their own sight, under a Sense and Apprehension of this filth of sin.

(2) The Holiness of God is the Infinite Absolute Perfection and Rectitude of his Nature, as the Eternal Original Cause and Pattern of Truth, Uprightness and Rectitude in all. And this Holiness does God exert as in all he does naturally and necessarily, so particularly in his Law, which is therefore Good, Holy and Perfect, because it represents the Holiness of God which is impressed on it. God might not have made any Creature nor given a Law, which are free Acts of his Will. But on supposition he would do so, it was absolutely necessary from his own Nature that this Law of his should be Holy. And therefore whatever is contrary to or different from the Law of God, is so to and from the Holiness of God himself. Hence it followes,

(3) That this Defilement and Pollution of Sin is that Pravity, Disorder and shamefull Crookedness that is in it, with respect to the Holiness of God as expressed in the Law.

Sin is either Original or Actual. Original Sin is the Habitual Inconformity of our Natures to the Holiness of God expressed in the Law of Creation. Actual Sin is our Inconformity to God and his Holiness expressed in the particular Commands of the Law: The Nature of all sin therefore consists in its Enmity, its Inconformity to the Rule. Now this Rule, which is the Law, may be considered two wayes, which give a Two-sold respect or inseparable Consequent or Adjunct to every sin.

(1) As it expresses the Authority of God in its Precepts and and Sanction. Hence Guilt inseparably follows every sin, which is the Respect it induces on the sinner to the Law, upon the Account of the Authority of the Law-giver. The Act of sin passes away, but this Guilt abides on the Person and must do so, untill the Law be satisfied and the sinner thereon absolved. This naturally produces Fear which is the first Expression of a sence of Guilt. So Adam expressed it upon his sin: I heard your Voyce and was afraid, Gen. 3. 10.

(2) The Law may be considered as it expresses the Holiness of God and his Truth which it was necessary from the Nature of God that it should doe. Hence there is in sin a peculiar Inconformity to the Holiness of God, which is the Macula, the spot, stain and filth of it, which are inseparable from it, whilest God is Holy, unless it be purged and done away as we shall shew. And this is inseparably attended with shame which is the Expression of a sence of this filth of sin. So Adam upon his sin had his Eyes open to see his Nakedness, and was filled with shame. This is the Order of these things. God who is the Object of our Obedience and Sin, is considered as the Supreme Law-giver. On his Law he has impressed his Authority and his Holiness. Sin with respect to his Authority is attended with Guilt; and this in the Conscience of the sinner produces Fear. As it respects the Holiness of God it is attended with Filth or uncleanness, and this produces shame. And the Ultimate Effects of it, are on the first Account Poena Sensus, on the other Poena Damni: This therefore is the spot, the stain, the Pollution of sin, which is purged in our Sanctification. The perverse Disorder, and shamefull Crookedness that is in sin with respect to the Holiness of God.

And herein there is a real filthiness, but spiritual; which is compared with and opposed to things materially and carnally so. Not that which goes into a man, Meats of any sort, defile him, saith our Saviour, but that which comes out of the Heart, that is spiritually with respect to God, his Law and Holiness. And as men are taught the Guilt of sin by their own Fear which is the inseparable Adjunct of it, so are they taught the Filth of sin by their own Shame which unavoidably attends it. To instruct us herein is one End of the Law and the Gospel. For in the Renovation of the Law which was added to the Promise because of Transgressions, Gal. 3. 19. and in the Institutions annexed to it, God designed to instruct us further in them both, with the Wayes whereby we may be freed from them. In the Doctrine of the Law with the Sanction and Curse of it, and the Institution of Sacrifices to make Attonement for sin, God declared the Nature of Guilt and its Remedy. By the same Law, and by the Institution of sundry Ordinances for Purification and cleansing, as also by determining sundry Ceremonial Defilements, he makes known the Nature of this Filth and its Remedy. To what End were so many Meats and Drinks, so many Diseases and Natural Distempers, so many external fortuitous Accidents as touching the Dead and the like, made Religiously unclean by the Law? It was to no other but to teach us the Nature of the spiritual Defilement of sin. And to the same End together with a Demonstration of the Relief and Remedy thereof were the Ordinances of Purification instituted, which as they were Outward and Carnal purged those Uncleannesses as they also were Outward and Carnal made so by the Law. But Internal and Spiritual things were taught and presigured hereby, yea wrought and effected by vertue of their Typical Relation to Christ as the Apostle teaches, Heb. 9. 13, 14. For it the blood of Bulls and of Goats, and the Ashes of an Heyfer sprinkling the unclean, sanctifyes to the purifying of the Flesh, how much more shall the Blood of Christ purge our Consciences from dead Works to serve the Living God. And hence the whole Work of Sanctification is expressed by opening a Fountain for sin and for uncleanness; that is, the purging of them away, Zech. 13. 1. So is it in the Gospel, where the Blood of Christ is said to purge our sins with respect to Guilt, and to wash our Souls with respect to Filth. Yea so inseparable is this Filth from sin, and Shame from Filth, that wherever abides a sence of sin, there is a sence of this Filth with Shame. The very Heathen who had only the workings of their own Minds and Consciences for their Guide, were never able to quit themselves from a sence of this Pollution of sin. And from there proceeded all those wayes of Lustration, Purgation and Cleansing, by Washings, Sacrifices and Mysterious Ceremonious Observances which they had invented. It remains therefore only that we enquire a little into the Reasons and Causes why this pravity of sin, and discrepancy from the Holiness of God, is such a Defilement of our Natures, and so inseparably attended with shame. For without the Consideration hereof, we can never understand the true Nature of Sanctification and Holiness. And it will also then yet further appear how openly they betray their prodigious Ignorance of these things, who contend that all Grace consists in the Practice of Moral Vertues. And we may to this Purpose observe,

Sect. 3 (1) That the Spiritual Beauty and Comeliness of the Soul consists in its Conformity to God. Grace gives Beauty. Hence it is said of the Lord Christ, That he is fairer or more beautifull than the Children of Men, and that because Grace was poured into his lips, Psal. 45. 2. And when the Church is furnished or adorned with his Graces, he affirms her to be Fair and Comely, Cant. 1. 5. chap. 6. 4. chap. 7. 6. Christ by washing of it takes away its spots and wrinkles, rendring it beautifull, that is Holy, and without blemish, Ephes. 5. 27. And this Beauty Originally consisted in the Image of God in us, which contained the whole Order, Harmony, and Symmetry of our Natures in all their Faculties and Actions with respect to God, and our utmost End. That therefore which is contrary hereunto, as is all and every sin, has a Deformity in it, or brings Spots, Stains and Wrinkles on the Soul. There is in sin all that is contrary to spiritual Beauty and Comeliness, to inward Order and Glory, and this is the Filth and Pollution of it.

(2) Holiness and Conformity to God is the Honour of our Souls. It is that alone which makes them truely Noble. For all Honour consists in an Accession to Him who is the only Spring and absolute Possessour of all that is so, in whom alone is Originally and Perfectly all Being and Substance. Now this we have alone by Holiness, or that Image of God wherein we were created. Whatever is contrary hereunto is base, vile and unworthy. This is sin, which is therefore the only base thing in Nature. Hence it is said of some great Sinners that they had debased themselves to Hell, Isa. 57. 9. This belongs to the Pollution of Sin; that it is base, vile, unworthy, dishonouring the Soul, filling it with shame in its self and contempt from God. And there are no Persons who are not absolutely hardened, but are in their own Minds and Consciences sensible of this Baseness of sin, as they are also of the Deformity that is in it. When mens Eyes are opened to see their Nakedness, how vile and base they have made themselves by sin, they will have a sence of this Pollution not easily to be expressed. And from hence it is, that sin has the Propertyes and Effects of Vncleanness in the sight of God and in the Conscience of the sinner. God abhorrs, loaths it, accounts it an abominable thing, as that which is directly contrary to his Holiness, which as impressed on the Law is the Rule of Purity, Integrity, spiritual Beauty and Honour. And in the Conscience of the sinner it is attended with Shame, as a thing deformed, loathsome, vile, base and dishonourable. See Jer. 2. 26.

In all in whom it is, I say unless they are blind and obdurate it fills them with shame. I speak not of such as are little or not at all spiritually sensible of sin or any of its propertyes, who fear not because of its Guilt, nor are disquieted by its Power, not acquainted with its Fomes or Disposition to evil, and so not ashamed of its filth; much less of such as are given over to all uncleanness with Delight and Greediness, wallowing in the pollution of it like the Sow in the Mire, who not only do the things which god abhorres, but also have pleasure in them that do them. But those I intend who have the least real Conviction of the nature and tendency of sin, who are all in one Degree or other ashamed of it as a filthy thing. And a Casting off of outward shame, that is so from its Object, or Shame with respect to the Conscience and Judgement of Humane Kind, as those doe who proclaim their sins as Sodom and hide them not, is the highest Aggravation of sinning and Contempt of God; and the casting out of inward shame, with respect to the Divine Omniscience, the highest Evidence of a Reprobate Mind. But in all others who have more Light and spiritual Sense it produces shame and self-abhorrency, which has alwayes a respect to the Holiness of God, as Job 42. 5, 6. They see that in sin which is so vile, base and filthy, and which renders them so, that like to men under a loathsome Disease they are not able to bear the sight of their own sores, Psal. 38. 5. God detestes, abhorres and turnes from sin as a loathsome thing, and Man is filled with shame for it, it is therefore filthy. Yea no tongue can express the Sence which a Believing Soul has of the uncleanness of sin with respect to the Holiness of God. And this may suffice to give a little Prospect into the Nature of this Defilement of sin, which the Scripture so abundantly insistes on, and which all Believers are so sensible of.

Sect. 6 This Pravity or spiritual Disorder with respect to the Holiness of God which is the shamefull Defilement of sin, is two-fold. (1) That which is Habitual in all the Faculties of our Souls by Nature, as they are the Principle of our Spiritual and Moral Operations. They are all shamefully and loathsomely depraved, out of Order, and no way correspondent to the Holiness of God. Hence by Nature we are wholly unclean; who can bring a clean thing out of that which is unclean? And this uncleanness is graphically expressed under the Similitude of a wretched polluted Infant, Ezek. 16. 3, 4, 5. (2) That which is Actual in all the Actings of our Faculties as so defiled, and as far as they are so defiled. For 1. Be any sin of what Nature it will, there is a Pollution attending of it. Hence the Apostle advises to cleanse our selves from all Pollutions of Flesh and Spirit, 2 Cor. 7. 1. The sins that are internal and spiritual, as Pride, self-Love, Covetousness, Unbelief, have a pollution attending them as well as those which are fleshly and sensual. 2. So far as any thing of this Pravity or Disorder mixes it self with the best of our Dutyes, it renders both us and them unclean. Isa. 64. 6. We are all as an unclean thing, and all our Righteousnesses are as filthy Raggs.

Where the uncleanness of sin abides unpurged there is no true holiness — it is universally opposed to holiness and is our unholiness; where it is not purged in any measure or degree there is no work of sanctification, no holiness so much as begun; but those who are truly sanctified and holy are yet deeply sensible of the remainder of it in themselves, bewail it greatly, and earnestly endeavor after its removal. Unless the uncleanness of sin is purged and washed away, we can never come to the enjoyment of God — 'Nothing that defileth shall in any wise enter into the New Jerusalem' (Revelation 21:27); to suppose that an unpurified sinner can be brought to the blessed enjoyment of God is to overthrow both the Law and the Gospel and to say that Christ died in vain. We are not able of ourselves to free ourselves from the pollution of sin — whatever God requires of us as our duty does not imply we have natural power to perform it, since we had such power at our first obligation to the law which was lost in the fall; therefore, however much men may wash themselves with soap and nitre, in vain will they take to themselves any means of cleansing of their own devising, for the stain is too deep to be removed by anything but the grace of God.

The papal inventions for purging sin — baptism operating by the work done, holy water, confession to a priest, penances and abstinences — all betray ignorance of the true and only remedy; confession in particular is the greatest invention to accommodate the inclinations of all flesh ever devised, enabling men to deposit their sins wholly with a priest and be exonerated, while the real way of dealing with God by Jesus Christ through participation in the sanctifying work of the Holy Ghost is long and irksome to flesh and blood. Purgatory is a groundless fable, an invention set up in competition with and opposition to the sanctification of the Spirit and the cleansing virtue of the blood of Christ — it encourages unholiness and continuance in sin by promising future relief to those who love the pleasures of sin in this life, insensibly leading them into a quiet pursuit of their lusts under an expectation of relief when all is past and done.

(5) There is a great Emptiness and Vanity in all those Aids and Reliefs which the Papal Church has invented in this Case. Sensible they are of the spot and stain that accompanyes sin, of its Pollution and Defilement, which none can avoyd the Conscience of who are not utterly hardned and blinded. But they are ignorant of the true and only Means and Remedy thereof. And therefore as in the Work of Justification being ignorant of the Righteousness of God, and going about to establish their own Righteousness, they submit not themselves to the Righteousness of God, as the Apostle spoke of their predecessors; so in the Work of Sanctification being ignorant of the Wayes of the working of the Spirit of Grace and Efficacy of the Blood of Christ, they go about to set up their own Imaginations, and submit not themselves to a Complyance with the Grace of God. Thus in the first place they would, at least the most of them would, have the whole uncleanness of our Natures to be washed away by Baptisme, Virtute Operis operati. The Ordinance being administred without any more to doe; or any previous Qualifications of the Person internal or external the filth of Original Sin is washed away; though it fell not out so with Simon Magus who notwithstanding he were baptized by Philip the Evangelist, and that upon his visible Profession and Confession, yet continued in the Call of Bitterness and Bond of Iniquity, and was therefore certainly not cleansed from his sins. But there is a cleansing in Profession and Signification, and there is a Cleansing in the Reality of Sanctification. The former does accompany Baptisme when it is rightly administred. With respect hereunto are men said to be purged from their old sins, that is to have made a Profession and have had a fair Representation thereof in being made partakers of the outward sign of it; 2 Pet. 1. 9. as also to escape the Pollutions of the World, and the Lusts of the flesh; Chap. 2. 18, 20. But all this may be, and yet sin not be really purged: For not only the Outward Washing of Regeneration in the Pledge of it, but the Internal Renovation of the Holy Ghost is required thereunto. Tit. 3. 5. But having thus shifted themselves of the Filth of Original sin as easily as a man may put off his Cloathes when they are foul, they have found out many wayes whereby the ensuing Defilements that attend Actual sins may be purged or done away. There is the sprinkling of Holy Water, Confession to a Priest, Penances, in Fasting and some other Abstinences that are supposed to be of wonderfull vertue to this End and Purpose. And I do acknowledge that the one Art of Confession is really the greatest Invention to accommodate the Inclinations of all Flesh, that ever this World was acquainted withall. For as nothing is so suited to all the Carnal Interests of the Priests be they what they will, nor so secures them a Veneration in the midst of their Looseness and worthless Conversation; so for the People, who for the most part have other Business to doe than long to trouble themselves about their sins, or find it uneasie to be conversant about their Guilt and the Consequences of it in their Minds, it is such an expedite Course of absolute Exoneration that they may be free for other sins or Businesses, to deposite them wholly and safely with a Priest, that nothing equal to it could ever have been invented. For the Real Way of dealing with God by Jesus Christ in these things, with Endeavours of a Participation in the Sanctifying Cleansing Work of the Holy Ghost is long, and very irksome to Flesh and Blood, besides that it is intricate and foolish to Natural Darkness and Unbelief. But yet so falls out, that after all these Inventions they can come to no perfect Rest or Satisfaction in their own Minds. They cannot but find by Experience that their Sores sometimes break forth through all these sorry Coverings to their Annoyance; and their Defilements yet fill them with Shame as well as the Guilt of sin does with Fear. Wherefore they betake themselves to their Sheat-Anchor in this storm, in the Relief which they have provided in another World; when, let men find themselves never so much mistaken they cannot complain of their disappointments. This is in their Purgatory, whereunto they must trust at last for the cancelling of all their odd scores, and Purging away that filth of sin which they have been unwilling to part withall in this World. But as this whole Business of Purgatory is a groundless Fable, an Invention set up in competition with, and opposition to the Sanctification of the Spirit and Cleansing Vertue of the Blood of Christ, as a matter of unspeakable more Profit and Secular Advantage to those who have its mannagement committed to them; so it is as great an Encouragement to Unholiness and a continuance in Sin, for those who believe it, and at the same time love the Pleasures of sin, which are the Generality of their Church, as ever was or can be found out or made use of. For, to come with a plain down-right Disswasure from Holiness and Encouragement to Sin, is a Design that would absolutely defeat it self, nor is capable of making Impressions on them who retain the Notion of a Difference between Good and Evil. But this Side-wind, that at once pretends to relieve men from the Filth of sin, and keeps them from the only Wayes and Means whereby it may be cleansed, insensibly leads them into a quiet pursuit of their Lusts under an Expectation of Relief when all is past and done. Wherefore setting aside such vain Imaginations, we may enquire into the true Causes and Wayes of our Purification from the Uncleanness of sin described, wherein the First part of our Sanctification and the Foundation of our Holiness does consist.

CHAP. V. The Filth of Sin purged by the Spirit and Blood of Christ.

(1) Purification of the Filth of sin, the first part of Sanctification, how it is effected. (2) The Work of the Spirit therein. (3) Efficacy of the Blood of Christ to that Purpose. (4) The Blood of his Sacrifice intended. (5) How that Blood cleanses Sin. Application to it, and Application of it by the Spirit. (6) Wherein that Application consists. (7, 8, 9.) Faith the Instrumental Cause of our Purification, with the use of Afflictions to the same purpose. Necessity of a Due Consideration of the Pollution of Sin. (10) Considerations of the Pollution and Purification of Sin practically improved. (11) Various Directions for a due Application to the Blood of Christ for Cleansing. (12) Sundry Degrees of Shamelesness in Sinning. (13) Directions for the Cleansing of Sin continued. (14) Thankefulness for the Cleansing of Sin. (15) With other Vses of the same Consideration. (16) Union with Christ how consistent with the Remainders of Sin. (17) From all that, Differences between Evangelical Holiness and the Old Nature asserted.

Sect. 1 THE purging of the Souls of them that Believe from the Defilements of Sin, is in the Scripture assigned to several Causes of different Kinds. For the Holy Spirit, the Blood of Christ, Faith and Afflictions, are all said to cleanse us from our sins but in several Wayes and with distinct Kinds of Efficacy. The Holy Spirit is said to doe it as the principal Efficient Cause; The Blood of Christ as the Meritorious procuring Cause; Faith and Affliction as the Instrumental Causes; the one Direct and Internal, the other External and Occasional.

Sect. 2 (1) That we are purged and purified from sin by the Spirit of God communicated to us, has been before in General confirmed by many Testimonies of the Holy Scriptures. And we may gather also from what has been spoken wherein this Work of his does consist. For whereas the Spring and Fountain of all the Pollution of Sin lyes in the Depravation of the Faculties of our Natures which ensued on the Loss of the Image of God, he renews them again by his Grace. Tit. 3. 5. Our want of due answering to the Holiness of God as represented in the Law, and exemplified in our Hearts Originally, is a principal Part and universal Cause of our whole Pollution and Defilement by sin. For when our Eyes are opened to discern it, this is that which in the first place filles us with shame and self-Abhorrency, and that which makes us so unacceptable yea so loathsome to God. Who is there who consideres aright the Vanity, Darkness and Ignorance of his Mind, the Perversness and Stubbornness of his Will, with the Disorder Irregularity and Distemper of his Affections with respect to things Spiritual and Heavenly, who is not ashamed of, who does not abhorr himself? This is that which has given our Nature its Leprosie and defiled it throughout. And I shall crave leave to say, that he who has no Experience of Spiritual shame and self-Abhorrency upon the Account of this Inconformity of his Nature and the Faculties of his Soul to the Holiness of God, is a great stranger to this whole Work of Sanctification. Who is there that can recount the Unsteadiness of his Mind in Holy Meditation, his Low and unbecoming Conceptions of Gods Excellencies, his Proneness to foolish Imaginations and Vanities that Profit not, his Aversation to Spirituality in Duty and fixedness in Communion with God, his Proneness to things Sensual and Evil, all arising from the spiritual Irregularity of of our Natural Facultyes, but if ever he had any due Apprehensions of Divine Purity and Holiness, that is not sensible of his own Vileness and Baseness, and is not oft-times deeply affected with shame thereon? Now this whole Evil Frame is cured by the effectual working of the Holy Ghost in the rectfying and Renovation of our Natures. He gives a New Understanding, a New Heart, New Affections, renewing the whole Soul into the Image of God, Ephes. 4. 23, 24. Col. 3. 10. The way whereby he does this has been before so fully declared in our opening of the Doctrine of Regeneration, that it need not be here repeated. Indeed our Original Cleansing is therein, where mention is made of the Washing of Regeneration, Tit. 3. 5. Therein is the Image of God restored to our Souls. But we consider the same Work now as it is the Cause of our Holyness. Look then how far our Minds, our Hearts, our Affections are renewed by the Holy Ghost, so far are we cleansed from our spiritual habitual Pollution. Would we be cleansed from our Sins, that which is so frequently promised that we shall be, and so frequently prescribed as our Duty to be, and without which we neither have nor can have any thing of true Holiness in us, we must labour after and endeavour to grow in this Renovation of our Natures by the Holy Ghost. The more we have of saving Light in our Minds, of Heavenly Love in our Wills and Affections, of a constant Readiness to Obedience in our Hearts; the more Pure are we, the more cleansed from the Pollution of sin. The Old Principle of Corrupted Nature is unclean and defiling, shamefull and loathsome. The New Creature, the Principle of Grace implanted in the whole Soul by the Holy Ghost is Pure and purifying, Clean and Holy.

2ly, The Holy Ghost does Purifie and Cleanse us by strengthening our Souls by his Grace to all Holy Duties, and against all Actual sins. It is by Actual Sins that our Natural and Habitual Pollution is encreased. Hereby some make themselves base and vile as Hell. But this also is prevented by the Gracious Actings of the Spirit. Having given us a Principle of Purity and Holyness, he so acts it in Dutyes of Obedience and in Opposition to Sin, as that he preserves the Soul free from Defilements, or Pure and Holy according to the Tenor of the New Covenant, that is in such Measure and to such a Degree as Universal Sincerity does require. But it may be yet said, that indeed hereby he makes us Pure, and prevents many future Defilements, yet how is Soul freed from those it had contracted before this work upon it, or those which it may and does unavoidably afterwards fall into; for as there is no man does good and sinnes not, so there is none who is not more or less defiled with Sin, whilest they are in the Body here in this World. The Apostle answeres this Objection or Enquiry, 1 Joh. 1. 7, 8, 9. If we say we have no sin we deceive our selves and the Truth is not in us. But if Sin be in us we are defiled, and how shall we be Cleansed? God is just to forgive us our sins and to cleanse us from all unrighteousness. But how may this be done, by what means may it be accomplished? The Blood of Jesus Christ his Son cleanses us from all sin.

Sect. 3 (2) It is therefore the Blood of Christ in the Second place which is the Meritorious procuring, and so the Effective Cause that immediately purges us from our sins, by an especial Application of it to our Souls the Holy Ghost. And there is not any Truth belonging to the Mystery of the Gospel which is more plainly and evidently asserted, as has in part been made to appear before. The Blood of Jesus Christ cleanses us from all sin, 1 Joh. 1. 7. He has washed us from our sins in his own Blood, Revel. 1. 5. The Blood of Christ purges our Consciences from dead Works that we may serve the Living God, Heb. 9. 14. He gave himself for his Church that he might wash and cleanse it, Ephes. 5. 26. To Purifie to himself a peculiar People, Tit. 2. 14. Besides, whatever is spoken in the whole Scripture concerning purifying the Unclean, the Leprous, the Defiled, by Sacrifices or other Institutions of the Old Testament, it is all Instructive in and Directive to the Purifying Nature of the Blood of Christ, from where alone these Institutions had their Efficacy; and the Vertue of it is promised under that Notion, Zech. 13. 1. And this the Faith and Experience of all Believers does confirm; for they are no Imaginations of their own, but what being built on the Truth and Promises of God, yield sensible Spiritual Relief and Refreshment to their Souls. This they believe, this they pray for, and find the Fruits and Effects of it in themselves. It may be some of them do not, it may be few of them do comprehend distinctly the Way whereby, and the Manner how the Blood of Christ so long since shed and offered, should cleanse them now from their sins. But the Thing it self they do believe as it is revealed, and find the use of it in all wherein they have to do with God. And I must say, (let Profane and Ignorant Persons, whilest they please, deride what they understand not, nor are able to disprove) that the Holy Spirit of God which leades Believers into all Truth and enables them to pray according to the Mind and Will of God, does guide them in and by the working and Experience of Faith to pray for those things the depths of whose Mysteries they cannot comprehend. And he who well studyes the things which he is Taught of the Spirit to ask of God, will find a Door opened into much spiritual Wisdom and Knowledge. For (let the World rage on) in those Prayers which Believers are taught, and enabled to by the Holy Ghost helping of them as a Spirit of Supplications, there are Two things inexpressible. (1) The Inward Labouring and Spiritual Working of the Sanctified Heart and Affections towards God, wherein consist those Sighs and Groans that cannot be uttered. Rom. 8. 26. God alone sees and knowes and understands the fervent Workings of the New Creature when acted by the Holy Ghost in Supplications. And so it is added in the next words, Vers. 27. An he who searches the Hearts knowes[[original in non-Latin script]], what is the meaning of the Spirit, what it savours and inclines to. It is not any distinct or separate Acting of the Spirit by himself that is intended, but what and how he works in the Hearts of Believers as he is a Spirit of Grace and Supplication. And this is known only to him who is the Searcher of Hearts, and as he is so. And he knowes what is the bent, frame, inclination and acting of the Inward Man in Prayer from the Power of the Spirit, which they themselves in whom they are wrought do not fathom nor reach the Depth of. This he does in the Subject of Prayer, the Hearts and Minds of Believers, the Effects of his Operation in them are inexpressible. (2) As to the Object of Prayer or things prayed for, he does in and by the Word so represent and exhibit the Truth, Reality, Subsistence, Power and Efficacy of spiritual Mysterious things to the Faith and Affections of Believers, that they have a real and Experimental sence of, do mix Faith with, and are affected by those things now made nigh, now realized to them, which it may be they are not able Doctrinally and distinctly to explain in their proper Notions. And thus do we oft-times see Men low and weak in their Notional Apprehension of things, yet in their Prayers led into Communion with God in the Highest and Holyest Mysteries of his Grace, having an Experience of the Life and Power of the Things themselves in their own Hearts and Souls. And hereby do their Faith, Love, Affiance and Adherence to God, act and Exercise themselves. So is it with them in this matter of the actual present purifying of the Pollutions of sin by the Blood of Jesus Christ, the Way whereof we shall now briefly enquire into.

Sect. 4 1. Therefore by the Blood of Christ herein, is intended the Blood of his Sacrifice, with the Power Vertue and Efficacy thereof. And the Blood of a Sacrifice fell under a double Consideration. (1) As it was offered to God to make Attonement and Reconciliation: (2) As it was sprinkled on other things for their Purging and Sanctification. Part of the Blood in every Propitiatory Sacrifice was still to be sprinkled round about the Altar, Levit. 1. 11. And in the Great Sacrifice of Expiation, some of the Blood of the Bullock was to be sprinkled before the Mercy-seat seven time; Levit. 16. 14. This our Apostle fully expresses in a great and signal Instance, Heb. 9. 19, 20, 21, 22. For when Moses had spoken every Precept to all the People according to the Law, he took the Blood of Calves and of Goats, with Water and Scarletwooll and Hyssop, and sprinkled both the Book and all the People, saying This is the Blood of the Testament which he has enjoyned to you, and almost all things are by the Law purged with Blood. Wherefore the Blood of Christ as it was the Blood of his Sacrifice has these two Effects, and falls under this double Consideration. (1) As he offered himself by the Eternal Spirit to God to make Attonement for Sin, and procure Eternal Redemption. (2) As it is sprinkled by the same Spirit on the Consciences of Believers to purge them from Dead works, as v. 12, 13, 14. And hence it is called with respect to our Sanctification the Blood of Sprinkling, Heb. 12. 24. For we have the Sanctification of the Spirit to Obedience through the sprinkling of the Blood of Jesus, 1 Pet. 1. 2.

2. The Blood of Christ in his Sacrifice is still alwayes and continually in the same Condition, of the same Force and Efficacy as it was in that hour wherein it was shed. The Blood of other Sacrifices was alwayes to be used immediately upon its Effusion; for if it were Cold and congealed, it was of no Use to be offered or to be sprinkled; Levit. 17. 11. Blood was appointed to make Attonement as the Life or Animal Spirits were in it. But the Blood of the Sacrifice of Christ is alwayes hot and warm, having the same Spirits of Life and Sanctification still moving in it. Hence the Way of approach which we have to God thereby is said to be [[original in non-Latin script]], Heb. 10. 20; alwayes Living, and yet alwayes as Newly slain. Every one therefore who at any Time has an especial actual Interest in the Blood of Christ as Sacrificed, has as real a Purification from the Defilement of sin as he had Typically who stood by the Priest and had Blood or Water sprinkled on him. For the Holy Ghost diligently declares that whatever was done Legally, Carnally or Typically, by any of the Sacrifices of Old at any time as to the Expiation or Purification of sin, that was all done really and Spiritually by that one Sacrifice, that is the Offering and Sprinkling of the Blood of Christ, and abides to be so done continually. To this Purpose is the Substance of our Apostles Discourse in the Ninth and Tenth Chapters of the Epistle to the Hebrews. And they had Various sorts of Sacrifices wherein to this End the Blood of them was sprinkled, they being Propitiatory in their Offering. As (1) There was the [[original in non-Latin script]] or continual Burnt-Offering of a Lamb or Kid for the whole Congregation Morning and Evening, whose Blood was sprinkled as at other Times. And hereby the Habitual Purification of the Congregation, that they might be Holy to the Lord, and their Cleansing from the daily incursions of secret and unknown sins was signified and carryed on. (2) On the Sabbath-day this Juge Sacrificium was doubled Morning and Evening, denoting a Peculiar and abounding Communication of Mercy and purging Grace through the Administration of Instituted Ordinances on that Day. (3) There was the Great Annual Sacrifice at the Feast of Expiation, when by the Sacrifice of the Sin-Offering and the Scape-Goat the whole Congregation were purged from all their known and great sins, and recovered into a state of Legal Holiness. And other stated Sacrifices there were. (4) There were Occasional Sacrifices for every one according as he found his Condition to require. For those who were Clean one Day, yea one Hour, might by some Miscarriage or surprizal be Unclean the next; but there was a Way continually ready for any Man's Purification, by his Offering to that Purpose. Now the Blood of Christ must continually and upon all Occasions answer to all these, and accomplish Spiritually what they did Legally effect and Typically represent. This our Apostle asserts and proves; Heb. 1. v. 9, 10, 11, 12, 13, 14. Thereby is the gradual carrying on of our Sanctification habitually effected, which was signified by the continual Daily Sacrifice. From from there is especial Cleansing Vertue communicated to us by the Ordinances of the Gospel, as is expressly affirmed, Ephes. 5. 25, 26. denoted by the doubling of the Daily Sacrifice on the Sabbath. By it are we purged from all our sins whatever, great or small, as was typified in the Great Sacrifice on the Day of Expiation. And to him have we continual recourse upon all Occassions of our spiritual Defilements whatever. So was his Blood as to its purifying Vertue to answer and accomplish all Legal Institutions. Especially it does so that of the Ashes of the red Heyfer, Numb. 19. which was a standing Ordinance whereby every one who was any way defiled might immediately be cleansed: And he who would not make Application thereunto was to be cut off from the People, v. 20. And it is no otherwise with respect to the Blood of Christ, in our Spiritual Defilements; Thence is it called a Fountain opened for sin and uncleanness, Zech. 13. 1. And he who neglects to make Application thereunto, shall perish in his Uncleanness and that Eternally.

Sect. 5 Father to clear this whole Matter, two things are to be enquired into. (1) How does the Blood of Christ thus Cleanse us from our sins, or what it is that is done thereby. (2) How we come to be made Partakers of the Benefit thereof, or come to be interested therein.

As to the First, it must be observed what has been declared before, that the Vncleanness we Treat of is not Physical or Corporeal, but Moral and Spiritual only. It is the Inconformity of Sin to the Holiness of God as represented in the Law, from where it is Loathsome to God, and attended with Shame in us. Now wherever there is an Interest obtained in the Purifying Vertue of the Blood of Christ, it does (by the Will, Law Appointment of God) do these two Things. 1. It takes away all loathsomeness in the sight of God, not from sin in the Abstract, but from the Sinner; so that he shall be as one absolutely washed and purified before him. See Isa. 1. 16, 18. Psal. 51. 7. Ephes. 5. 25, 26, 27. 2. It takes away shame out of the Conscience, and gives the Soul Boldness in the presence of God, Heb. 10. 19, 20, 21, 22. When these things are done, then is sin purged and our Souls are cleansed.

(2ly,) It may be enquired, How we are to apply our selves to the Blood of Christ for our Purification, or how we may come continually to partake of the Vertue of it as it is sprinkled to that Purpose. Now because what we do herein is wrought in us by the Spirit of God, my Principal Design being to declare his Work in our Sanctification, I shall at once declare both his Work and our Duty in the following Instances.

The Holy Spirit first discovers and spiritually convinces us of the pollution of sin — a sight and conviction of it that fills us with self-abhorrence and abasement is the preparatory work of the Spirit; without this preparation whereby we come to know the plague of our own hearts and the infection of our leprosy, we shall never make application to the blood of Christ for cleansing in a due manner.

The Holy Spirit presents and exhibits the only true remedy — the only fountain for cleansing, though nigh to us, cannot be seen until the Spirit opens our eyes; it is an eminent part of his office and work to glorify Christ by showing these things to us (John 16:14), and without his discovery we can know nothing of Christ or his blood's efficacy for the purging of our sins.

The Spirit works faith by which we are actually interested in the purifying virtue of the blood of Christ — as David on the defilement from his great sins addressed God with 'Purge me with hyssop and I shall be clean' (Psalm 51:7), referring typologically to legal purifications but intending the blood of Christ; so all believers make an actual application to the blood of Christ for the purging of their sins, and until it is done their conscience condemns them and fills them with shame and fear.

The actual application by faith to the blood of Christ for cleansing consists in four things: a spiritual view and due consideration of his blood in sacrifice as proposed in the Gospel for our purification; an actual reliance on his blood for the real effecting of that purification; fervent prayer by which the soul brings itself near to its own mercy; and an acquiescence in the truth and faithfulness of God for cleansing by Christ's blood, whereby we are freed from discouraging perplexing shame and have boldness in God's presence.

The Holy Ghost actually communicates the cleansing purifying virtue of the blood of Christ to our souls and consciences — the whole work of applying the benefits of Christ's mediation to believers is properly his; and it is by this communication that believers are freed from shame and have holy boldness in the presence of God, without which they can have nothing but shame and confusion of face from the sense of their own pollutions.

Those who affirm that the blood of Christ cleanses us only because, believing his doctrine confirmed by his death and resurrection, we amend our lives — they renounce the mystery of the Gospel and all the proper efficacy of the blood of Christ; for the blood has its own real meritorious and applicatory power quite apart from the moral influence of his example.

Faith is the instrumental cause of our purification — God purifies our hearts by faith (Acts 15:9); faith purifies because it is the principal grace whereby our nature is restored to the image of God; because it is by faith that we receive the purifying virtue of the blood of Christ, as she who touched his garment derived virtue from him; and because it is by faith that the defiling lusts and corruptions are mortified and gradually wrought out of our minds by supplies of the Spirit from Christ. Faith takes in all the motives that stir us up to diligence in using all means for preventing the defilements of sin — these reduce to two heads: a participation of the excellent promises of God at present, whose consideration brings a singular enforcement on believers to endeavor after universal purity (2 Corinthians 7:1); and the future enjoyment of God in glory, to which no one can attain without being purified from sin (1 John 3:3) — and these motives are received and made efficacious by faith only.

Afflictions are an instrumental cause of purging the soul from sin — they are God's furnace and fining pot (Isaiah 48:10), fire that tries and consumes hay and stubble while purifying gold and silver (1 Corinthians 3:13); through the cross of Christ all evil and trouble was cut off from the curse of the first covenant and implanted into the covenant of grace, so that all afflictions on Christ's members are originally his and tend to work them toward conformity to him in purity and holiness. Afflictions purify the soul in four ways: by bearing tokens of God's displeasure against sin, leading the soul to view the vileness of sin and to loath and abhor itself for it; by taking off the beauty and allurements of created good things, intercepting the disorderly intercourse between worldly things and our affections whereby our minds are polluted; by putting a deadness on those affections whereby corrupt lusts act themselves, making them unserviceable to the remainder of defiling lusts and corruptions; and by exciting, stirring up, and drawing forth all the graces of the Spirit into constant diligent exercise, whereby the cleansing of the soul is carried on.

And so have we taken a View of the First Part of our Sanctification and Holiness, which I have the more largely insisted on, because the Consideration of it is utterly neglected by them who frame us an Holiness to consist only in the Practice of Moral Vertue. And I do not know but what has been delivered may be looked on as Fanatical and Enthusiastical. Yet is there no other Reason why it should be so, but only because it is taken from the Scripture. Neither does that so much insist on any Consideration of Sin and Sanctification, as this of the Pollution of the one, and the Purifying of it by the other. And to whom the Wisdom and Words of the Holy Ghost are displeasing, we cannot in these things give any satisfaction. And yet I could easily demonstrate, that they were well known to the Ancient Writers of the Church, and for the substance of them were discerned and discussed by the Schoolmen in their Manner. But where men hate the Practice of Holiness, it is to no Purpose to teach them the Nature of it.

Sect. 10 But we may not pass over these things without some Reflections upon our selves, and some Consideration of our Concernment in them. And First, Hence we may take a View of our own State and Condition by Nature. It is usefull for us all to be looking back into it; and it is necessary for them who are under it to be fully acquainted with it. Therein are we wholly defiled, polluted, and every way unclean. There is a Spiritual Leprosie spread all over our Natures, which renders us loathsom to God, and puts us in a state of separation from him. They who were Legally unclean were separated from the Congregation, and therein all the Pledges of Gods Gracious Presence, Numb. 5. 2. It is so Virtually with all them who are spiritually defiled, under that Pollution which is Natural and Universal; they are abhorred of God and separated from him, which was signified thereby. And the Reason why so many Laws with so great severity and exactness were given about the Cleansing of a Leprous person, and the Judgement to be made thereon, was only to declare the Certainty of the Judgement of God, that no unclean person should approach to him. Thus is it with all by Nature, and whatever they do of themselves to be quit of it, it does but hide and not cleanse it. Adam cured neither his Nakedness nor the shame of it by his Fig-leaves. Some have no other Covering of their Natural Filth but outward Ornaments of the Flesh, which encrease it, and indeed rather proclaim it than hide it. The Greatest Filth in the World is covered with the greatest Bravery. See Isa. 3. 16. 17. Whatever we do of our selves in answer to our Convictions, is a Covering not a Cleansing. And if we dye in this Condition unwashed, uncleansed, unpurified, it is utterly impossible that ever we should be admitted into the Blessed Presence of the Holy God, Rev. 21. 27. Let no man deceive you then with Vain Words. It is not the doing of a few Good Works, it is not an outward Profession of Religion, that will give you an Access with Boldness and Joy to God. Shame will cover you when it will be too late. Unless you are washed by the Spirit of God, and in the Blood of Christ from the Pollutions of your Natures, you shall not inherit the Kingdom of God, 1 Cor. 6, 9, 10, 11. Yea you will be an horrid spectacle to Saints and Angels, yea to your selves, to one another, when the shame of your Nakedness shall be made to appear, Isa. 66. 24. If therefore you would not persih and that Eternally, if you would not perish as base defiled Creatures, an abhorring to all flesh, Then when your Pride, and your Wealth, and your Beauty, and your Ornaments, and your Dutyes, will stand you in no stead, look out betimes after that only way of purifying and cleansing your Souls, which God has ordained. But if you love your Defilements, if you are proud of your Pollutions, if you satisfie your selves with your outward Ornaments; whether Moral, of Gifts, Dutyes, Profession, Conversation; or Natural, of Body, Wealth, Apparel, Gold and Silver; there is no Remedy, you must perish for ever, and that under the Consideration of the Basest and Vilest part of the Creation.

Sect. 11 Seeing this is the Condition of all by Nature, if any one now shall enquire and ask what they shall doe, what course they shall take, that they may be cleansed according to the Will of God; in Answer hereunto, I shall endeavour to direct defiled Sinners by sundry steps and degrees in the Way to the Cleansing Fountain. There is a Fountain set open for Sin and Vncleanness, Zech. 13. 1. But it falles out with many, as the Wise man speakes; The Labour of the Foolish wearyes every one of them, because he knowes not how to goe to the City, Eccles. 10. 15. Men weary themselves and pine away under their Pollutions, because they cannot find the Way; they know not how to go to the Cleansing Fountain. I shall therefore direct them from First to Last according to the best skill I have.

To be cleansed from the pollution of sin one must first labor after an acquaintance with it in its nature and effects — searching the Scripture to see what it declares concerning the condition of our natures after the loss of God's image; examining oneself by the law of God and considering how one's own vanity, disorderly affections, and perverse imaginations measure against what we ought to be; and praying fervently for the Spirit's guidance in this search, for without his supernatural light men cannot discern the defilement of their own natures to any useful purpose.

2. Those who would indeed be purged from the Pollution of Sin, must endeavour to be affected with it suitably to the Discovery which they have made of it. And as the proper Effect of the Guilt of sin is Fear, so the proper Effect of the Filth of sin is Shame. No man who has read the Scriptures, can be ignorant how frequently God calls on men to be ashamed and confounded in themselves for the Pollutions and Uncleannesses of their sin. So is it expressed in Answer to what he requires. O my God, I am ashamed and blush to lift up my face to you my God, because of our Iniquities, Ezra 9. 6. And by another Prophet, We lye down in our shame, and our Confusion coveres us, for we have sinned against the Lord our God, Jerem. 3. 25. And many other such Expressions are there of this Affection of the Mind with respect to the Pollution of sin. But we must observe, that there is a Two-fold shame with respect to it. (1) That which is Legal, or the product of a meer Legal Conviction of Sin. Such was that in Adam immediately after his Fall. And such is that which God so frequently calls open and profligate sinners to; A shame accompanyed with Dread and Terrour, and from which the sinner has no Relief, unless in such sorry Evasions as our First Parents made use of. And (2) There is a shame which is Evangelical, arising from a mixed Apprehension of the Vileness of sin, and the Riches of Gods Grace in the Pardon and Purifying of it. For although this latter gives Relief against all terrifying discouraging Effects of shame, yet it encreases those which tend to genuine self-Abasement and Abhorrency. And this God still requires to abide in us, as that which tends to the Advancement of his Grace in our Hearts. This is fully Expressed by the Prophet, Ezek. 16. 60, 61, 62, 63. I will remember my Covenant with you in the Dayes of your Youth, and I will establish to you an Everlasting Covenant; then shalt you remember your Wayes and be ashamed, and I will establish my Covenant with you, and you shalt know that I am the Lord, that you mayest remember and be confounded, and never open your mouth any more, because of your shame, when I am pacified toward you for all that you hast done, saith the Lord God. There is a shame and Confusion or face for sin, that is a Consequent yea an Effect of Gods renewing his Covenant, and thereby giving in the full Pardon of sin, as being pacified. And the Apostle asks the Romans what Fruit they had in those things whereof they were now ashamed, Chap. 6. 21. Now, after the Pardon of them they were yet ashamed, from the Consideration of their Filth and Vileness. But it is shame in the First sence that I here intend, as antecedent to the First Purification of our Natures. This may be thought to be in all men; but it is plainly otherwise, and men are not at all ashamed of their Sins, which they manifest in Various Degrees. For,

Sect. 12 (1) Many are senceless and stupid; no Instruction, nothing that befalls them will fix any real shame upon them. Of some particular Facts they may be ashamed, but for any thing in their Natures they slight and despise it. If they can but preserve themselves from the known Guilt of such sins as are punishable among Men, as to all other things they are secure. This is the Condition of the Generality of men living in sin in this World. They have no inward shame for any thing between God and their Souls, especially not for the Pravity and Defilement of their Natures, no although they hear the Doctrine of it never so frequently. What may outwardly befall them that is shamefull they are concerned in; but for their Internal Pollutions between God and their Souls they know none.

(2) Some have a Boldness and Confidence in their Condition as that which is well and pure enough. There is a Generation that is pure in their own Eyes, yet are they not washed from their Filthiness, Prov. 30. 12. Although they were never sprinkled with the pure Water of the Covenant, or cleansed by the Holy Spirit; although their Consciences were never purged from dead Works by the Blood of Christ, nor their Hearts purified by Faith, and so are no Way washed from their Filthiness; yet do they please themselves in their Condition as pure in their own Eyes, and have not the least sence of any Defilement. Such a Generation were the Pharisees of Old, who esteemed themselves as clean as their Hands and Cups that they were continually washing, though within they were filled with all manner of Defilements, Isa. 65. 4, 5. And this Generation is such as indeed despise all that is spoken about the Pollution of Sin and its Purification; and deride it as Enthusiastical; or a fulsome Metaphor not to be understood.

(3) Others proceed farther, and are so far from taking shame to themselves for what they are, or what they doe, as that they openly Boast of and Glory in the most shamefull sins that Humane Nature can contract the Guilt of. They proclaim their Sins, saith the Prophet, like Sodom, where all the People consented together in the Perpetration of Unnatural Lusts. They are not at all ashamed but Glory in the things, which because they do not here, will hereafter fill them with Confusion of Face, Jerem. 6. 15. Chap. 8. 12. And where once Sin gets this Confidence, wherein it compleats a Conquest over the Law, the in-bred Light of Nature, the Convictions of the Spirit, and in a word God himself, then is it ripe for Judgement. And yet is there a higher Degree of shamelesness in sin. For,

(4) Some content not themselves with Boasting in their own Sins, but also they approve and delight in all those who give up themselves to the like Out-rage in Sinning with themselves. This the Apostle expresses as the highest Degree of shameless sinning, Rom. 1. 32. Who knowing the Judgement of God, that they which Commit such things are worthy of Death, not only do the same, but have Pleasure in them that do them. When open Profligate Sinners do as it were make themselves up into Societyes, encouraging and approving one another in their Abominable Courses, so that no Company pleases them but such as have obtained an Impudence in sinning, then is the greatest Defiance given to the Holiness and Righteousness of God.

Now such as these will never seek after Cleansing. For why should they do so who are sensible of no Spiritual Pollution, nor have the least touch of shame with respect thereunto? It is Necessary therefore to the Duty of Purifying our Souls, that we be affected with shame for the Spiritual Defilements which our Nature under the Loss of the Image of God is even rolled in. And where this is not, it will be but lost Labour that is spent in the Invitation of men to the Cleansing Fountain.

Sect. 13 3. Let Person so affected be fully satisfied, that they can never Cleanse or Purifie themselves by any Endeavours that are meerly their own, or by any Means of their own finding out. According to mens Convictions of the Defilements of sin, so have and alwayes will their Endeavours be after Purification, Hos. 5. 13. And indeed it is the Duty of Believers to purifie themselves more and more in the Exercise of all Purifying Graces, and the use of all Means appointed of God for that Purpose, 2 Cor. 7. 1. And their neglect thereof is the highest Disadvantage, Psal. 38. 5. But men in the state of Nature, concerning whom we now treat, are no way able to cleanse their Natures, or purge themselves. He only who can restore, repair, and renew their Natures to the Likeness of God, can cleanse them. But here many fall into Mistakes. For when by Reason of their Convictions they can no longer satisfie and please themselves in the Pollution of sin, they goe about by Vain attempts of their own to purifie their Souls, Hos. 5. 13. Jerem. 2. 22. Job 9. 30, 31. their own Sorrow, and Repentance, and Tears of Contrition, and that sorry Amendment of Life they can attain to, shall do this Work for them. And every especial defiling Act, or every renewed sence of it, shall have an especial Act of Duty for its Cleansing. But though these things are Good in themselves, yet there is required more Wisdom to the right stating of them, as to their Causes, Respects, Ends, and Use, than they are furnisht withall. Hence are they so frequently abused and turned into an effectual Means not only of keeping Men off and at a Distance from Christ, but also from a due and acceptable Performance of the very Duties themselves pretended to. For Legal Sorrow or Repentance, or meer Legal Convictions, being trusted to, will infallibly keep the Soul from coming up to that Evangelical Repentance which alone God accepts. And meer Reformation of Life rested in, proves opposite to Endeavours for the Renovation of our Natures. But let these Duties be performed however in what Manner you please, they are utterly insufficient of themselves to cleanse our Natural Defilements. Nor will any seek duely for that which alone is effectual to this Purpose, untill they are fully convinced hereof. Let therefore Sinners hear and know whether they will or will not believe it, that as by Nature they are wholly desiled and polluted with those Abominations of Sin which render them Loathsom in the sight of God, so they have no Power by any Endeavours or Duties of their own to Cleanse themselves; but by all they doe to this End, they do but farther plunge themselves into the Ditch, and encrease their own Defilements; yet are all those Duties necessary in their proper Place and to their proper End.

Those who would be purged from sin must acquaint themselves with the only means of cleansing that God has appointed and makes effectual — Satan's principal strategy to encourage men in apostasy has always been to supply innumerable alternative purifications suited to the imaginations of their dark and superstitious minds; only the blood of Christ, however it may seem foolishness to carnal reason, is the true and only way of cleansing sin appointed and blessed by God.

The purifying virtue of the blood of Christ is proposed and exhibited to us in the promises of the covenant — the only way to partake of it is by faith; faith is not a mere fixing of the imagination but a real and useful confidence and trust in the divine veracity, wisdom, and power of God, just as trusting a man's solemn promise is not a mere imagination but a real confidence; where the promises are mixed with faith, there we really receive the thing promised.

Faith in the promise of cleansing will act itself in and by fervent prayer — when a soul is really coming to the way of God for washing in the blood of Christ, it will be more earnest and fervent in no supplication than in this; and herein and hereby does Christ communicate of the purging efficacy of his blood.

Those who have been made partakers of the cleansing work of the Holy Ghost should practice continual self-abasement in the remembrance of that woeful defiled state from which they have been delivered — this consideration is among the most influential in producing humility; God calls his people to self-abasement not only from what they are but from what they were and whence they came, as David in his repentance fixed the head of all humbling considerations in his original defilement: 'I was shapen in iniquity, and in sin did my mother conceive me' (Psalm 51:5).

Initial deliverance from original pollution of sin is a matter and cause of everlasting thankfulness — three things constitute this duty: a due valuation of the causes and means of purification (the sprinkling of Christ's blood in the sanctification of the Spirit), which by the exercise of faith continually derives virtue from Christ; inward joy and satisfaction in freedom from that shame which deprived of all boldness with God; and actual acknowledgment in praise.

Believers ought to watch against sin and all the motions of it, however secret, because all of them defile the conscience — the most genuinely gracious fear of sin is when we dread the defilement of it and its contrariety to the holiness of God; this is a natural fruit of faith and love, and where there is not this apprehension of spiritual pollution alongside thoughts of the holiness of God, the care of the sanctifying Spirit, and the blood of Christ, there is no assured preservative against sin.

Notwithstanding our utmost watchfulness, there is no man who lives and sins not — the best of our works and duties brought into the presence of God's holiness are but filthy rags; man even every man drinks in iniquity like water; and the deep humiliations and self-abasements of poor sinners in their prayers and confessions, which are derided by some, are the proper and holy response to a true apprehension of the infinite distance between God's holiness and our vileness.

Believers must continually endeavor after the wasting of sin in the root and principle of it — every man is tempted chiefly of his own lust (James 1:14), and this principle of sin still abides in all believers, bringing forth polluted and polluting fruits according to its strength and power; while this retains considerable power it is to no purpose to merely watch against eruptions of actual sins; the main design must be to crucify and destroy the body of the sins of the flesh, the remainders of indwelling sin.

Believers need continual applications to Jesus Christ for cleansing virtue from his Spirit and the sprinkling of his blood on their consciences to purge them from dead works — we defile ourselves every day, and if we do not go every day to the fountain open for sin and uncleanness, we shall quickly be all over leprous; our consciences will be filled with dead works so that we shall in no way be able to serve the living God unless they are daily purged out.

(3) How we ought continually to endeavour after the wasting of Sin in the Root and Principle of it. There is a Root of sin in us which springs up and defiles us. Every man is tempted (that is chiefly and principally) of his own Lust, and seduced, and then when Lust has conceived it bringes forth Sin. It is the Flesh that lustes against the Spirit, and which bringes forth corrupted and corrupting, polluted and polluting Fruits. This Principle of Sin, of Aversation from God, of Inclination to things Sensual and Present, however wounded, weakened, dethroned, impaired, yet still abides in all Believers. And it is the Foundation, the Spring, the Root, the next Cause of all sin in us, which tempts, entices, draws aside, conceives and brings forth. And this has in us all, more or less degrees of Strength, Power and Activity, according as it is more or less mortified by Grace, and the Application of the Vertue of the Death of Christ to our Souls. And according to its strength and power, so it abounds in bringing forth the defiled Acts of sin. Whilest this retains any considerable Power in us, it is to no purpose to set our selves meerly to watch against the Eruptions of Actual sins in the Frames of our Hearts, in the Thoughts of our Minds, or outward Actions. If we would preserve our selves from multiplying our Defilements, if we would continually be perfecting the Work of Holiness in the Fear of the Lord, it is this we must set our selves against. The Tree must be made good if we expect good Fruit, and the evil Root must be digged up, or evil Fruit will be brought forth. That is, our main Design should be to crucifie and destroy the Body of the sins of the flesh that is in us, the Remainders of the Flesh or In-dwelling sin, by the Wayes and Means which shall afterwards be declared.

(4) Hence also is manifest the Necessity we have of continual Applications to Jesus Christ for cleansing Vertue from his Spirit, and the sprinkling of his Blood on our Consciences in the Efficacy of it to purge them from dead works. We defile our selves every day, and if we go not every day to the Fountain that is open for sin and for uncleanness, we shall quickly be all over Leprous. Our Consciences will be filled with dead Works, so that we shall no way be able to serve the Living God, unless they are daily purged out. How this is done has been at large before declared. When a Soul filled with self-Abasement, under a sence of its own Defilements, applyes it self to Christ by Faith for cleansing, and that constantly and continually, with a Fervency answering its sense and Convictions, it is in its Way and proper Course. I am perswaded no true Believer in the World is a stranger to this Duty. And the more any one abounds therein, the more genuine is his Faith evidenced to be, and the more Humble is his Walk before the Lord.

Sect. 16 But it may justly be enquired, upon all that we have discoursed upon this Subject concerning the Defilement of sin, How, if it be so, Believers can be united to Jesus Christ, or be Members of that Mystical Body whereof he is the Head, or obtain Fellowship with him. For whereas he is absolutely pure, holy, and perfect, how can he have Vnion or Communion with them who are in any thing defiled? There is no Fellowship between Righteousness and Unrighteousness, no Communion of Light and Darkness, and what can there be between Christ and those that are defiled with sin? And because he is holy, harmless and undefiled, he is said to be separate from sinners.

Many things must be returned to this Objection, all concurring to take away the seeming difficulty that is in it. As,

(1) It must be granted, that where men are wholly under the Power of their Original Defilement, they neither have nor can have either Union or Communion with Christ. With respect to such Persons, the Rules before mentioned are universally true and certain: There is no more Communion between them and Jesus Christ, than is between Light and Darkness, as the Apostle speaks expressly, 1 Joh. 1. 6. Whatever Profession they may make of his Name, whatever Expectations they may unduely raise from him in their own Minds, he will say to them at the last day, Depart from me, I never knew you. No person therefore whatever, who has not been made Partaker of the washing of Regeneration and the Renovation of the Holy Ghost, can possibly have any Union with Christ. I do not speak this as though our purifying were in order of Time or Nature antecedent to our Union with Christ, for indeed it is an Effect thereof. But it is such an Effect as immediately and inseparably accompanyes it; so that where the one is not, there is not the other. The Act whereby he unites us to himself, is the same with that whereby he cleanses our Natures.

(2) Whatever our Defilements are or may be, he is not defiled by them. They adhere only to a capable Subject, which Christ is not. He was capable to have the Guilt of our sins imputed to him, but not the Filth of one sin adhering to him. A Member of a Body may have a putrified Sore. The Head may be troubled at it, and grieved with it, yet is not defiled by it. Wherefore, where there is a Radical Original Cleansing by the Spirit of Regeneration and Holiness, whereby any one is meet for Union and Communion with Christ, however he may be affected with our partial Pollutions, he is not defiled by them▪ He is able [[original in non-Latin script]], compati, condolere, he suffers with us in his Compassion; but he is not liable [[original in non-Latin script]], to be defiled with us, or for us. The Visible Mystical Body of Christ may be defiled by corrupt Members, Heb. 12. 15. but the Mystical Body cannot be so, much less the Head.

(3) The Design of Christ when he takes Believers into Union with himself, is to purge and cleanse them absolutely and perfectly; and therefore the present remainders of some Defilements are not absolutely inconsistent with that Union. He gave himself for it, that he might sanctifie and cleanse it with the washing of Water by the Word, that he may present it to himself a Glorious Church not having spot or wrinkle, or any such thing, but that it should be holy and without blemish, Ephes. 5. 26, 27. This he aims at, and this he will, in his own Way and in his own Time, perfectly accomplish. But it is not done at once, it is a Progressive Work, that has many degrees. God did never sanctifie any Soul at once, unless by Death. The Body must dye by reason of Sin. Every Believer is truely and really sanctified at once, but none is perfectly sanctified at once. It is not therefore necessary to Union that we should be compleatly sanctified, though it is that we should be truely sanctified. Compleat Sanctification is a necessary Effect of Union in its proper Time and Season. See Joh. 15. 1, 2, 3, 4, 5.

(4) Where the Work of Sanctification and Spiritual Cleansing is really begun in any, there the whole Person is, and is from there denominated Holy. As therefore Christ the Head is Holy, so are all the Members Holy according to their Measure. For although there may be Defilements adhering to their Actions, yet their Persons are sanctified. So that no unholy Person has any Communion with Christ, no Member of his Body is unholy, that is, absolutely so, in such a state as from there to be denominated Unholy.

(5) Our Union with Christ is immediately in and by the New Creature in us, by the Divine Nature which is from the Spirit of Holiness, and is Pure and Holy. Hereunto and hereby does the Lord Christ communicate himself to our Souls and Consciences; and hereby have we all our Entercourse with him. Other Adherences that have any Defilement in them, and consequently are opposite to this Union, he daily workes out by vertue hereof, Rom. 8. 10. The whole Body of Christ therefore, and all that belongs to it is holy, though those who are Members of this Body are in themselves oft-times polluted, but not in any thing which belongs to their Union. The Apostle describes the two-fold Nature, or Principle that is in Believers, the New Nature by Grace, and the Old of Sin, as a double Person, Rom. 7. 19, 20. And it is the former, the renewed, (and not the latter, which he calls I also, but corrects as it were that Expression, calling it Sin which dwelles in him,) that is the subject of the Vnion with Christ, the other being to be destroyed.

(6) Where the Means of Purification are duely used, no Defilement ensues on any sin that Believers fall into, which does or can totally obstruct Communion with God in Christ according to the Tenor of the Covenant. There were many things under the Old Testament, that did Typically and Legally defile men that were lyable to them. But for all of them there were provided Typical and Legal Purifications, which sanctified them as to the purifying of the Flesh. Now no man was absolutely cut off or separated from the People of God for his being so defiled; but he that being defiled did not take care that he might be Purifyed according to the Law, He was to be cut off from among the People. It is in like manner in things Spiritual and Evangelical. There are many sins whereby Believers are defiled. But there is a Way of Cleansing still open to them. And it is not meerly the Incidence of a Defilement, but the Neglect of Purification that is inconsistent with their state and Interest in Christ. The Rule of Communion with God, and consequently of Union with Christ in its Exercise, is expressed by David, Psal. 19. 12, 13. Who can understand his Errors, cleanse you me from secret sins; keep back your Servant also from presumptuous sins, let them not have dominion over me, then shall I be upright, and I shall be innocent from the great transgression. The Design of the Psalmist is to be preserved in such a state and Condition, as wherein he may be upright before God. To be upright before God is that which God requires of us in the Covenant, that we may be accepted with him, and enjoy the Promises thereof, Gen. 17. 1. He that is so, will be freed from that great Transgression, or that Abundance of sin which is inconsistent with the Covenant, Love and Favour of God. And hereunto three things are required. 1. A constant humble Acknowledgement of Sin; Who can understand his Errors? 2. Daily Cleansing from those Defilements which the least and most secret sins are accompanyed withall. Cleanse you me from secret sins; and 3. A Preservation from Presumptuous sins, or Wilfull sins committed with an high hand. Where these thing are, there a man is upright, and has the Covenant-ground of his Communion with God. And whilest Believers are preserved within these Bounds, though they are defiled by sin, yet is there not any thing therein inconsistent with their Union with Christ.

(7) Our Blessed Head is not only pure and Holy, but he is also Gracious and Mercifull, and will not presently cut off a Member of his Body, because it is sick or has a sore upon it. He is himself passed through his Course of Temptations, and is now above the reach of them all. Does he therefore reject and despise those that are Tempted, that labour and suffer under their Temptations? It is quite otherwise, so that on the Account of his own present state his Compassions do exceedingly abound towards all his that are Tempted. It is no otherwise with him as to their Sins and Defilements. These he himself was absolutely freed from in all his Temptations and Sufferings, but we are not. And he is so far from casting us away on that Account, while we endeavour after Purification, as that it drawes out his Compassions towards us. In brief, he does not unite us to himself because we are perfect, but that in his own Way and Time he may make us so; not because we are clean, but that he may cleanse us, for it is the Blood of Jesus Christ with whom we have Fellowship, that cleanses us from all our sins.

Sect. 17 Lastly, to wind up this Discourse, There is hence sufficiently evidenced a Comprehensive Difference between a Spiritual Life to God by Evangelical Holiness, and a Life of Moral Vertue though pretended to God also. To the first, the Original and continual Purification of our Nature and Persons by the Spirit of God and Blood of Christ is indispensibly required. Where this Work is not, there neither is nor can be any thing of that Holiness which the Gospel prescribes, and which we enquire after. Unless the Purification and Cleansing of sin belongs necessarily to the Holiness of the New Covenant, all that God has taught us concerning it in the Old Testament and the New, by his Institution of Legal purifying Ordinances, by his Promises to wash purifie and cleanse us, by his Precepts to get our selves cleansed by the Means of our Purification, namely, his Spirit and the Blood of Christ, by his Instructions and Directions of us to make use of those Means of our Cleansing, by his Declarations that Believers are so washed and cleansed from all their Defilements of their sins, are things Fanatical, Enthusiastick Notions, and Unintelligible Dreams. Untill men can rise up to a Confidence enabling them to own such horrible Blasphemies, I desire to know, whether these things are required to their Morality? If they shall say they are so, they give us a new Notion of Morality never yet heard of in the World; and we must expect untill they have further cleared it, there being little or no signification in the great swelling words of Vanity which have hitherto been lavished about it: But if they do not belong thereunto, as it is most certain, the most improved Moralists, that are only so, whether in Notion or Practice, have no regard to them; then is their Life of Moral Vertues (were it as real in them as it is with notorious Vanity pretended) cast out from all Consideration in a serious Disquisition after Evangelical Holiness. And what has been spoken may suffice to give us some Light into the Nature of this First Act of our Sanctification by the Spirit, which consists in the Cleansing of our Souls and Consciences from the Pollutions of Sin both Original and Actual.

CHAP. VI. The Positive Work of the Spirit in the Sanctification of Believers.

(1) Differences in the Acts of Sanctification as to Order. (2) The Manner of the Communication of Holiness by the Spirit. (3) The Rule and Measure whereof is the Revealed Will of God. (4) As the Rule of its Acceptance is the Covenant of Grace. (5) The Nature of Holiness as Inward. (6) Righteousness Habitual and Actual. (7) False Notions of Holiness removed. (8) The Nature of a Spiritual Habit. (9) Applyed to Holiness, with its Rules and Limitations. (10) Proved and Confirmed. (11) Illustrated, and (12) Practically improved. (13) The Properties of Holiness as a Spiritual Habit, declared. (14) 1. Spiritual Dispositions to Suitable Acts; (15, 16.) How expressed in the Scripture. (17) With their Effects. (18) Contrary Dispositions to Sin and Holiness how consistent. (19) 2. Power; (20) The Nature thereof; or what Power is required in Believers, to Holy Obedience. (21) With its Properties and Effects in Readiness and (22) Facility. (23) Objections thereunto answered, and (24) An Enquiry on these Principles after true Holiness in our selves, directed. (25) Gospel Grace distinct from Morality, and (26) All other Habits of the Mind. (27, 28, 29.) Proved by many Arguments, especially its Relation to the Mediation of Christ. (30) The Principal Difference between Evangelical Holiness and all other Habits of the Mind, proved by the Manner and Way of its Communication from the Person of Christ as the Head of the Church, and the peculiar Efficiency of the Spirit therein. (31) Moral Honesty not Gospel Holiness.

Sect. 1 THE Distinction we make between the Acts of the Holy Ghost in the Work of Sanctification, concernes more the Order of Teaching and Instruction, than any Order of Precedency that is between the Acts themselves. For that which we have passed through concerning the Cleansing of our Natures and Persons, does not in Order of Time go before those other Acts which leave a real and positive Effect upon the Soul, which we now enter upon the Description of; nor absolutely in Order of Nature. Yea, much of the Means whereby the Holy Ghost purifies us, consistes in this other Work of his which now lyes before us. Only we thus distinguish them and cast them into this Order, as the Scripture also does, for the Guidance of our Understanding in them, and furtherance of our Apprehension of them.

Sect. 2 We therefore now proceed to that part of the Work of the Holy Spirit, whereby he Communicates the great permanent positive Effect of Holiness to the Souls of Believers, and whereby he guides and assists them in all the Acts, Works and Duties of Holiness whatever, without which, what we doe is not so, nor does any way belong thereunto. And this part of his Work we shall reduce to two Heads, which we shall first propose, and afterwards clear and vindicate.

And our First Assertion is, That in the Sanctification of Believers, the Holy Ghost does work in them, in their whole Souls, their Minds, Wills and Affections, a gracious supernatural Habit, Principle, and Disposition of Living to God, wherein the Substance or Essence, the Life and Being of Holiness does consist. This is that spirit which is born of the Spirit, that new Creature, that new and Divine Nature which is wrought in them, and whereof they are made partakers. Herein consists that Image of God whereunto our Natures are repaired by the Grace of our Lord Jesus Christ, whereby we are made conformable to God, firmly and steadfastly adhering to him through Faith and Love. That there is such a Divine Principle, such a gracious supernatural Habit, wrought in all them that are Born again, has been fully proved in our Assertion and Description of the Work of Regeneration. It is therefore acknowledged, that the first supernatural Infusion or Communication of this Principle of spiritual Light and Life, preparing, sitting and enabling all the Faculties of our Souls to the Duties of Holiness, according to the Mind of God, does belong to the Work of our first Conversion. But the preservation, cherishing and encrease of it belongs to our Sanctification, both its Infusion and Preservation being necessarily required to Holiness. Hereby is the Tree made good, that the Fruit of it may be good, and without which it will not so be. This is our new Nature, which arises not from precedent Actions of Holiness, but is the Root of them all. Habits acquired by a multitude of Acts, whether in things Morall or Artificial, are not a new Nature, nor can be so called, but a readiness for Acting from Use and Custom. But this Nature is from God its Parent, it is that in us which is born of God. And it is Common to, or the same in all Believers, as to its Kind and Being, though not as to Degrees and Exercise. It is that we cannot learn, which cannot be taught us but by God only, as he teaches other Creatures in whom he plantes a natural Instinct. The Beauty and Glory hereof as it is absolutely inexpressible, so have we spoken somewhat to it before. Conformity to God, Likeness to Christ, Compliance with the Holy Spirit, Interest in the Family of God, Fellowship with Angels, Separation from Darkness and the World, do all consist herein.

Sect. 3 Secondly, The Matter of our Holiness consists in our Actual Obedience to God, according to the Tenor of the Covenant of Grace. For God promises to write his Law in our Hearts, that we may fear him and walk in his Statutes. And concerning this in general we may observe two things.

1. That there is a certain fixed Rule and Measure of this Obedience, in a Conformity and Answerableness whereunto it does consist. This is the Revealed Will of God in the Scripture, Micah 6. 8. Gods Will I say as revealed to us in the Word is the Rule of our Obedience. A Rule it must have, which nothing else can pretend to be. The secret Will or hidden Purposes of God are not the Rule of our Obedience, Deut. 29. 29. much less are our own Imaginations, Inclinations or Reasons so; neither does any thing, though never so specious, which we do in Complyance with them or by their Direction, belong thereunto, Col. 2. 19, 20, 21, 22. But the Word of God is the Adequate Rule of all Holy Obedience. (1) It is so materially. All that is commanded in that Word belongs to our Obedience, and nothing else does so. Hence are we so strictly required neither to add to it nor to diminish or take any thing from it, Deut. 4. 2. Chap. 12. 32. Josh. 1. 7. Prov. 36. 6. Revel. 22. 18. (2) It is so formally; that is, we are not to do only what is commanded, all that is commanded, and nothing else, but whatever we do we are to do it because it is commanded, or it is no part of our Obedience or Holiness, Deut. 6. 24, 25. Chap. 29. 19. Psal. 119. 9. I know there is an in-bred Light of Nature as yet remaining in us, which gives great Direction as to Moral Good and Evil, commanding the one and forbidding the other, Rom. 2. 14, 15. But this Light, however it may be made subservient and subordinate thereunto, is not the Rule of Gospel Holiness as such, nor any part of it. The Law which God by his Grace writes in our Hearts, answers to the Law that is written in the Word that is given to us; and as the first is the only Principle, so the latter is the only Rule of our Evangelical Obedience. For this End has God promised that his Word and his Spirit shall alwayes accompany one another, the one to quicken our Souls, and the other to guide our Lives, Isa. 59. 20. And the Word of God may be considered as our Rule in a threefold Respect. 1. As it requires the Image of God in us. The Habitual Rectitude of our Nature with respect to God and our Living to him, is Enjoyned us in the Word, yea and wrought in us thereby. The whole Renovation of our Natures, the whole Principle of Holiness before described, is nothing but the Word changed into Grace in our Hearts; for we are born again by the incorruptible seed of the Word of God. The Spirit workes nothing in us, but what the Word first requires of us. It is therefore the Rule of the inward Principle of spiritual Life, and the growth thereof is nothing but its increase in Conformity to that Word. 2. With respect to all the Actual Frames, Designs and Purposes of the Heart, All the internal Actings of our Minds, All the Volitions of the Will, all the Motions of our Affections are to be regulated by that Word which requires us to Love the Lord our God with all our Minds, all our Souls, and all our Strength. Hereby is their Regularity or Irregularity to be tried. All that Holiness which is in them consists in their Conformity to the Revealed Will of God. 3. With respect to all our outward Actions and Duties, private, public, of Piety, of Righteousness, towards our selves or others, Titus 2. 12. This is the Rule of our Holiness. So far as what we are and what we doe answers thereunto, so far are we holy and no further. Whatever Acts of Devotion or Duties of Morality may be performed without respect hereunto, belong not to our Sanctification.

Sect. 4 2. As there is a Rule of our Performance of this Obedience, so there is a Rule of the Acceptance of our Obedience with God. And this is the Tenor of the New Covenant, Gen. 17. 1. What answers hereunto is accepted, and what does not so is rejected, both as to the Universality of the whole, and the Sincerity that accompanyes each particular Duty in it. And these two things, Vniversality and Sincerity, answer now as to some certain Ends the Legal Perfection at first required of us. In the Estate of Original Righteousness, the Rule of our Acceptance with God in our Obedience was the Law and Covenant of Works. And this required that it should be absolute, perfect in Parts and Degrees, without the least intermixture of sin with our good, or interposition of it in the least Instance, which was inconsistent with that Covenant. But now although we are renewed again by Grace in the Image of God really and truely, yet not absolutely nor perfectly, but only in part. We have yet remaining in us a contrary Principle of Ignorance and Sin, which we must alwayes conflict withall, Gal. 5. 16, 17. Wherefore God in the Covenant of Grace is pleased to accept of that Holy Obedience which is universal as to all Parts, in all known Instances of Duty, and sincere as to the Manner of their Performance. What in particular is required hereunto, is not our present Work to declare. I only aim to fix in general the Rule of the Acceptance of this Holy Obedience. Now the Reason hereof is not, that a Lower and more imperfect kind of Righteousness, Holiliness and Obedience, will answer all the Ends of God and his Glory now under the New Covenant, than would have done so under the Old. Nothing can be imagined more distant from the Truth, or more dishonourable to the Gospel, nor that seems to have a nearer approach to the making of Christ the Minister of sin. For what would he be else, if he had procured that God would accept of a weak imperfect Obedience, accompanyed with many failings infirmities and sins, being in nothing compleat, in the Room and stead of that which was compleat, perfect and absolutely sinless, which he first required of us? Yea, God having determined to exalt and glorifie the Holy Properties of his Nature in a more eminent and Glorious manner under the New Covenant than the Old, for which Cause and End alone it is so exalted and preferred above it, it was necessary that there should be a Righteousness and Obedience required therein, far more compleat, eminent and glorious than that required in the other. But the Reason of this Difference lyes solely herein, that our Evangelical Obedience which is accepted with God, according to the Tenor of the New Covenant, does not hold the same place which our Obedience should have had under the Covenant of Works. For therein it should have been our Righteousness absolutely before God, that whereby we should have been Justified in his sight, even the Works of the Law, and for which in a due Proportion of Justice we should have been Eternally rewarded. But this place is now filled up by the Righteousness and Obedience of Christ our Mediator, which being the Obedience of the Son of God, is far more eminent and glorious, or tends more to the Manifestation of the Properties of Gods Nature, and therein the Exaltation of his Glory, than all that we should have done had we abode steadfast in the Covenant of Works. Whereunto then, it may be some will say, serves our Holiness and Obedience, and what is the Necessity of it. I must deferre the answering of this Enquiry to its proper place, where I shall prove at large the Necessity of this Holiness, and demonstrate it from its proper Principles and Ends. In the mean time, I say only in general, that as God requires it of us, so he has appointed it as the only means whereby we may express our Subjection to him, our Dependance on him, our Fruitfulness and Thankfulness, the only Way of our Communion and Entercourse with him, of using and improving the Effects of his Love, the Benefits of the Mediation of Christ, whereby we may glorifie him in this World, and the only orderly way whereby we may be made meet for the Inheritance of the Saints in Light, which is sufficient in general to manifest both its Necessity and its use. These things being then in general premised, I shall comprize what I have further to offer in the Declaration and Vindication of Gospel-Sanctification and Holiness, in the two ensuing Assertions.

Sect. 5 1. There is wrought and preserved in the Minds and Souls of all Believers, by the Spirit of God, a supernatural Principle or Habit of Grace and Holiness, whereby they are made meet and enabled to live to God, and perform that Obedience which he requires and acceptes through Christ in the Covenant of Grace, essentially or specifically distinct from all natural Habits intellectual and moral, however or by what Means soever acquired or improved.

2. There is an immediate Work or effectual Operation of the Holy Spirit by his Grace, required to every Act of holy Obedience, whether internal only in Faith and Love, or external also; that is, to all the holy Actings of our Vnderstandings, Wills and Affections, and to all Duties of Obedience in our Walking before God.

The First of these Assertions I affirm not only to be true, but of so great weight and importance, that our Hope of Life and Salvation depends thereon, and it is the second great Principle constituting our Christian Profession. And there are Four things that are to be confirmed concerning it. (1) That there is such an Habit or Principle supernatural, Infused or Created in Believers by the Holy Ghost, and alwayes abiding in them. (2) That according to the Nature of all Habits it inclines and disposes the Mind, Will and Affections, to Acts of Holiness suitable to its own Nature, and with regard to its proper End, and to make us meet to live to God. (3) It does not only encline and dispose the Mind, but gives it Power, and enables it to live to God in all Holy Obedience. (4) That it differs specifically from all other Habits Intellectual or Morall, that by any Means we may acquire or attain; or spiritual Gifts that may be conferred on any Persons whatever.

Sect. 6 In the handling of these things, I shall manifest the Difference that is between a spiritual supernatural Life of Evangelical Holiness, and a Course of Moral Vertue, which some to the rejection of the Grace of our Lord Jesus Christ, do endeavour to substitute in the Room thereof. Such a Spiritual, Heavenly, Supernatural Life, so denominated from its Nature, Causes, Acts and Ends, we must be partakers of in this World, if ever we mind to attain Eternal Life in another.

Sect. 7 And herein we shall take what View we are able of the Nature, Glory and Beauty of Holiness, and do confess, it is but little of them which I can comprehend. It is a matter indeed often spoken to; but the Essence and true Nature of it, are much hidden from the Eyes of all living men. The sence of what the Scripture proposes, what I believe, and what I desire an Experience of, that I shall endeavour to declare. But as we are not in this Life perfect in the Duties of Holiness, no more are we in the Knowledge of its Nature.

First therefore I say, it is a gracious supernatural Habit, or a Principle of spiritual Life. And with respect hereunto I shall briefly do these three things. 1. Shew what I mean by such an Habit. 2. Prove that there is such an Habit required to Holiness, yea that the Nature of Holiness consists therein. 3. Declare in general the Properties of it.

Sect. 8 1. Our First Enquiry is after the Essence and form of Holiness, that from which any one is truely and really made and denominated Holy; or what is the formal Reason of that Holiness which our Nature is partaker of in this World. This must be something peculiar, something excellent and sacred, as that which constitutes the great and only Difference that is between Mankind, on their own part, in the sight of God, with respect to Eternity. Every one that has this Holiness pleases God, is accepted with him, and shall come to the Enjoyment of him. And every one that has it not, is rejected of him here and hereafter.

And this Holiness in the first place does not consist in any single Acts of Obedience to God, though good in their own Nature, and acceptable to him. For such Acts may be performed, yea many of them, by unholy persons, with Examples whereof the Scripture aboundes. Cain's Sacrifice and Ahab's Repentance, were signal single Acts of Obedience materially; yet no Acts of Holiness formally, nor did either make or denominate them Holy. And our Apostle tells us, that men may give all their Goods to the Poor, and their Bodies to be burned, and yet be nothing, 1 Cor. 13. yet in single Acts who can go further? Such Fruits may spring from Seed that has no Root. Single Acts may evidence Holiness, as Abraham's Obedience in sacrificing his Son, but they constitute none Holy; nor will a series, a Course, a Multiplication of Acts and Duties of Obedience either constitute or denominate any one so, Isa. 1. 11, 12, 13, 14, 15. All the Duties, a series and Multiplication whereof are there rejected for want of Holiness, were good in themselves, and appointed of God. Nor does it consist in an Habitual Disposition of Mind to any outward Duties, of Piety, Devotion or Obedience, however obtained or acquired. Such Habits there are both Intellectual and Morall. Intellectual Habits are Arts and Sciences. When men by Custom, Usuage, and frequent Acts in the Exercise of any Science, Art or Mystery, do get a ready Facility in and to all the Parts and Duties of it, they have an Intellectual Habit therein. It is so in things Morall, as to Vertues and Vices. There are some seeds and sparks of Moral Vertues remaining in the Ruines of depraved Nature, as of Justice, Temperance, Fortitude, and the like. Hence God calls on profligate Sinners to remember and shew themselves Men, or not to act contrary to the Principles and Light of Nature, which are inseparable from us as we are Men, Isa. 46. 8. These Principles may be so excited in the Exercise of Natural Light, and improved by Education, Instruction and Example, untill persons by an assiduous diligent performance of the Acts and Duties of them, may attain such a Readiness to them and Facility in them, as is not by any outward Means easily changed or diverted; and this is a Moral Habit; in like manner in the Duties of Piety and Religion, in Acts of outward Obedience to God, men by the same Means may so accustom themselves to them, as to have an habitual Disposition to their Exercise. I doubt not but that it is so to an high Degree with many superstitious Persons. But in all these things, the Acts do still precede the Habits of the same nature and kind, which are produced by them and not otherwise. But this Holiness is such an Habit or Principle as is antecedent to all Acts of the same kind, as we shall prove. There never was by any, nor ever can be, any Act or Duty of true Holiness performed, where there was not in Order of Nature antecedently an Habit of Holiness in the Persons by whom they are performed. Many Acts and Duties for the substance of them good and approveable, may be performed without it, but no one that has the proper Form and Nature of Holiness can be so. And the Reason is, because every Act of true Holiness must have something supernatural in it from an internal renewed Principle of Grace, and that which has not so, be it otherwise what it will, is no Act or Duty of true Holiness.

Sect. 9 And I call this Principle of Holiness an HABIT; not as though it were absolutely of the same kind with acquired Habits, and would in all things answer to our Conceptions and Descriptions of them: But we only call it so, because in its Effects and Manner of Operation, it agrees in sundry things with acquired intellectual or moral Habits. But it has much more Conformity to a natural unchangeable Instict, than to any acquired Habit. Wherefore, God charges it on men, that in their Obedience to him they did not answer that instinct which is in other Creatures towards their Lords and Benefactors, Isa. 1. 3. and which they cordially observe, Jerem. 8. 7. But herein God teaches us more than the Beasts of the Earth, and makes us wiser than the Fowls of Heaven, Job 35. 11.

This therefore is that which I intend; A Vertue, a Power, a Principle of Spiritual Life and Grace, wrought, created, infused into our Souls, and in-laid in all the Faculties of them, constantly abiding, and unchangeably residing in them, which is antecedent to, and the next Cause of all Acts of true Holiness whatever. And this is that as was said, wherein the nature of Holiness does consist, and from which in those that are Adult, the actual Discharge of all Duties and Works of Holiness is inseparable. This abides alwayes in and with all that are sanctified, from where they are alwayes Holy, and not only so when they are actually exercised in the Duties of Holiness. Hereby are they prepared disposed and enabled to all Duties of Obedience, as we shall shew immediately, and by the Influence hereof into their Acts and Duties do they become Holy, and no otherwise.

Sect. 10 For the further Explanation of it, I shall only add three things.

(1) That this Habit or Principle thus wrought and abiding in us, does not, if I may so say, Firm its own Station, or abide and continue in us by its own natural Efficacy, in adhering to the Faculties of our Souls. Habits that are acquired by many Actions, have a natural Efficacy to preserve themselves, untill some Opposition that is too hard for them, prevail against them, which is frequently (though not easily) done. But this is preserved in us, by the constant powerfull Actings and Influence of the Holy Ghost. He which works it in us, does also preserve it in us. And the Reason hereof is because the Spring of it is in our Head Christ Jesus; it being onely an Emanation of Vertue and Power from him to us by the Holy Ghost; if this be not actually and alwayes continued, whatever is in us, would dye and wither of its self. See Ephes. 4. 16. Col. 3. 3. Joh. 4. 14. It is in us as the Fructifying Sap is in a Branch of the Vine or Olive. It is there really and formally, and is the next Cause of the Fruit-bearing of the Branch. But it does not live and abide by its self, but by a continual Emanation and Communication from the Root. Let that be intercepted and it quickly withers. So is it with this Principle in us, with respect to its Root Christ Jesus.

(2) Though this Principle or Habit of Holiness be of the same kind or Nature in all Believers, in all that are sanctified, yet there are in them very distinct Degrees of it. In some it is more strong, lively, vigorous and flourishing, in others more weak, feeble and unactive, and this in so great variety, and on so many Occasions, as cannot here be spoken to.

(3) That although this Habit and Principle is not acquired by any or many Acts of Duty or Obedience, yet is it in a way of Duty preserved, encreased, strengthened and improved thereby. God has appointed that we should live in the Exercise of it, and in and by the Multiplication of its Acts and Duties, is it kept alive and stirred up, without which it will be weakened and decay.

Sect. 11 This being what I intend as to the Substance of it, we must in the next place shew, That there is such a spiritual Habit or Principle of spiritual Life wrought in Believers, wherein their Holiness does consist. Some few Testimonies of many shall suffice as to its present Confirmation.

The Work of it is expressed, Deut. 30. 6. The Lord your God will Circumcise your Heart, to love the Lord your God with all your Heart and all your Soul, that you mayest live. The End of Holiness is that we may live, and the principal Work of Holiness is, to love the Lord our God with all our Hearts and Souls. And this is the Effect of Gods circumcising our Hearts, without which it will not be. Every Act of Love and Fear, and consequently of every Duty of Holiness whatever, is consequential to Gods circumcising of our Hearts, But it should seem that this Work of God is only a removal of Hinderances, and does not express the Collation of the Principle which we assert. I answer, that although it were easie to demonstrate, that this Work of circumcising our Hearts cannot be effected without an implantation of the Principle pleaded for in them, yet it shall suffice at present to evince from hence, that this Effectual Work of God upon our Hearts is antecedently necessary to all Acts of Holiness in us. But herewithall, God writes his Law in our Hearts. Jerem. 31. 33. I will put my Law in their inward parts, and write it in their Hearts. The Habit or Principle which we have described, is nothing but a Transcript of the Law of God, implanted and abiding on our Hearts, whereby we comply with and answer to the whole Will of God therein. This is Holiness in the Habit and Principle of it. This is more fully expressed, Ezek. 36. 26, 27. A new Heart will I give you, and a new Spirit will I put within you, and cause you to walk in my Statutes, and ye shall keep my Judgements and do them. The whole of all that actual Obedience, and all those Duties of Holiness which God requires of us, is contained in these Expressions; ye shall walk in my Statutes, and keep my Judgements to doe them. Antecedent hereunto, and as the Principle and Cause thereof, God gives a new Heart and a new Spirit. This new Heart is an Heart with the Law of God written in it, as before mentioned; and this new spirit is the habitual Inclination of that heart to the Life of God, or all Duties of Obedience. And herein the whole of what we have asserted, is confirmed; namely, that antecedently to all Duties and Acts of Holiness whatever, and as the next Cause of them, there is by the Holy Ghost, a new spiritual Principle or habit of Grace, communicated to us, and abiding in us, from where we are made and denominated holy.

Sect. 12 It is yet more Expressly revealed and declared in the New Testament. Joh. 3. 6. There is a Work of the Spirit of God upon us in our Regeneration, we are born again of the Spirit. And there is the Product of this Work of the Spirit of God in us, that which is born in this new Birth, and that is spirit also. It is something existing in us, that is of a spiritual Nature and spiritual Efficacy. It is something abiding in us, acting in a continual Opposition against the Flesh or Sin; as Gal. 5. 17. and to all Duties of Obedience to God. And untill this spirit is formed in us, that is, our whole Souls have a furnishment of spiritual Power and Ability, we cannot perform any one Act that is spiritually good, not any one Vital Act of Obedience. This Spirit or spiritual Nature, which is born of the Spirit, by which alone we are enabled to live to God, is that Habit of Grace or Principle of holiness which we intend. And so also is it called a New Creature. He that is in Christ is a new Creature, 1 Cor. 5. 17. It is something, that by an almighty creating Act of the Power of God by his Spirit, that has the Nature of a living Creature, is produced in the Souls of all that are in Christ Jesus. And as it is called the new Creature, so it is also a Divine Nature; 2 Pet. 1. 4. and a Nature is the Principle of all Operations; And this is what we plead for. The Spirit of God creates a new Nature in us, which is the Principle and next Cause of all Acts of the Life of God. Where this is not, whatever else there may be, there is no Evangelical Holiness. This is that whereby we are enabled to live to God, to fear him, to walk in his Wayes, and to yield Obedience according to his Mind and Will. See Ephes. 4. 23, 24. Col. 3. 10, 11. this the Scripture plentifully testifies to; but withall I must adde, that as to the proper Nature or Essence of it, no Mind can apprehend it, no Tongue can express it, none can perfectly understand its glory; some few things may be added to illustrate it.

Sect. 13 (1) This is that whereby we have Vnion with Jesus Christ the Head of the Church. Originally and efficiently the Holy Spirit dwelling in him and us, is the Cause of this Union. But formally this new Principle of Grace is so. It is that whereby we become members of his bones and of his flesh, Ephes. 5. 30. As Eve was of Adam; she was one with him because she had the same Nature with him, and that derived from him, which the Apsotle alludes to, so are we of him, partakers of the same Divine Nature with him. Thus he that is Joyned to the Lord is one spirit, 1 Cor. 6. 17. that is, of one and the same spiritual Nature with him, Heb. 2. 11, 14. How excellent is this Grace which gives us our Interest in, and Continuity to the Body of Christ, and to his Person as our Head. It is the same Grace in the kind thereof which is in the holy Nature of Christ, and renders us one with him.

(2) Our Likeness and Conformity to God consists herein. For it is the Reparation of his Image in us, Ephes. 4. 23, 24. Col. 3. 10. Something I hope I apprehend concerning this Image of God in Believers, and of their Likeness to him, how great a Priviledge it is, what honour safety and security depend thereon, what Duties are required of us on the Account thereof: But perfectly to conceive or express the Nature and Glory of it, we cannot attain to, but should learn to adore the Grace from where it does proceed and is bestowed on us, to admire the Love of Christ, and the Efficacy of his Mediation, whereby it is renewed in us; but the thing it self is ineffable.

(3) It is our Life, our spiritual Life, whereby we live to God. Life is the Foundation and summe of all Excellencies: Without this we are dead in Trespasses and sins, and how we are quickened by the holy Ghost, has been declared. But this is the internal Principle of Life, from where all Vital Acts in the Life of God do proceed. And whereas we know not well what is the true Form and Essence of Life Natural, only we find it, discern it, and judge of it by its Effects; much less do we know the Form and Essence of Life Spiritual, which is far more Excellent and Glorious. This is that Life which is hid with Christ in God, Coloss. 3. 3. In which words the Apostle draws a Veil over it, as knowing that we are unable steadfastly to beholds its Glory and Beauty.

Sect. 14 But before I proceed to a further Description of this Principle of Holiness in its Effects, as before laid down, it may not be amiss practically to call over these general Considerations of its Nature; and our own Concernment in this Truth, which is no empty Notion, will be therein declared. And,

First, We may learn hence, not to satisfie our selves, or not to rest in any Acts or Duties of Obedience, in any good Works, how good and usefull soever in themselves, nor howsoever multiplyed by us, unless there be a Vital Principle of Holiness in our Hearts. A few honest Actions, a few usefull Dutyes do satisfie some persons that they are as holy as they should be, or as they need to be. And some mens Religion has consisted in the multiplying of outward Duties, that they might be meritorious for themselves and others. But God expressely rejectes not only such Duties, but the greatest multitude of them, and their most frequent Reiteration, if the heart be not antecedently purified and sanctified, if it be not possessed with the Principle of Grace and Holiness insisted on; Isa. 1. 11, 12, 13, 14, 15, 16. Such Acts and Duties may be the Effects of other Causes, the Fruits of other Principles. Meer Legal Convictions will produce them, and put men upon a Course of them. Fears, Afflictions, Terrors of Conscience, Dictates of Reason improved by Education and confirmed by Custom, will direct, yea compell men to their Observance. But all is lost, men do but labour in the Fire about them, if the Soul be not prepared with this spiritual Principle of habitual Holiness wrought in it immediately by the Holy Ghost. Yet we must here observe these two things.

Being born of the Spirit (John 3:6) produces something abiding within us — that which is born of the Spirit is spirit, meaning a new spiritual nature or principle remains in those born of God, and this is the foundation of all subsequent spiritual acts.

The new creature in Christ (2 Corinthians 5:17) signifies not merely new acts but a new nature — old things have passed away and all things have become new, indicating a comprehensive renovation of the inner man from which all holy acts proceed.

The divine nature of which believers are made partakers (2 Peter 1:4) is this supernatural principle — it is the formal means of their union with Christ, the ground of their conformity to God, and the restoration of the image of God; and their spiritual life, being hid with Christ in God (Colossians 3:3), can never be destroyed.

Thirdly, It is moreover evident from hence, that it is a greater matter to be truely and really holy than most Persons are aware of. We may learn eminently, how great and Excellent a Work this of Sanctification and Holiness is, from the Causes of it. How emphatically does our Apostle ascribe it to God even the Father, 1 Thess. 5. 23. Even the God of Peace himself sanctifie you. It is so great a Work as that it cannot be wrought by any but the God of Peace himself. What is the immediate Work of the Spirit therein, what the Influence of the Mediation and Blood of Christ into it, has been already in part declared, and we have yet much more to adde in our Account of it. And these things do sufficiently manifest, how Great, how Excellent and Glorious a Work it is. For it does not become Divine and Infinite Wisdom, to engage the immediate Power and Efficacy of such glorious Causes and Means, for the producing of any ordinary or common Effect. It must be somewhat as of great Importance to the Glory of God, so of an Eminent Nature in it self. And that little Entrance which we have made into an Enquity after its Nature, manifests how Great and Excellent it is. Let us not therefore deceive our selves with the Shadowes and Appearances of things in a few Duties of Piety, or Righteousness, no nor yet with many of them, if we find not this great Work at least begun in us. It is sad to see what trifling there is in these things among men. None indeed are contented to be without a Religion, and very few are willing to admit it in its Power.

Fourthly, Have we received this Principle of Holiness and of spiritual Life, by the gracious Operation of the Holy Ghost; there are among many others three Dutyes incumbent on us, whereof we ought to be as carefull as of our Souls. And the First is, Carefully and diligently by all Means to cherish and preserve it in our hearts. This Sacred Depositum of the New Creature, of the Divine Nature, is entrusted with us, to take care of, to cherish and improve. If we willingly or through our neglect suffer it to be wounded by Temptations, weakened by Corruptions, or not exercised in all known Duties of Obedience, our Guilt is great, and our Trouble will not be small. And then Secondly, It is equally incumbent on us, to evidence and manifest it by its Fruits in the Mortification of corrupt Lusts and Affections, in all Duties of Holiness, Righteousness, Charity and Piety in the World. For that God may be glorified hereby, is one of the Ends why he indues our Natures with it. And without these visible Fruits, we expose our entire Profession of Holiness to reproach. And in like manner is it required, that we be thankefull for what we have received.

Sect. 15 Secondly; As This Principle of Inherent Grace or Holiness has the Nature of an Habit, so also has it the Properties thereof. And the first Property of an Habit is, that it inclines and disposes the Subject wherein it is, to Acts of its own kind, or suitable to it. It is directed to a certain End, and enclines to Acts or Actions which tend thereunto, and that with evenness and Constancy. Yea Moral Habits are nothing but strong and firm Dispositions and Inclinations uuto Moral Acts and Duties of their own kind; as Righteousness, or Temperance, or Meekness. Such a Disposition and Inclination therefore there must be in this new spiritual Nature or Principle of Holiness which we have described, wherewith the Souls of Believers are in-laid and furnished by the Holy Ghost in their Sanctification. For,

Sect. 16 1. It has a certain End, to enable us whereunto, it is bestowed on us. Although it be a great Work in it self, that wherein the Renovation of the Image of God in us does consist, yet is it not wrought in any but with respect to a further End in this World. And this end is, that we may Live to God; We are made like to God, that we may live to God. By the Depravation of our Natures we are alienated from this Life of God, this Divine spiritual Life, Ephes. 4. 18. we like it not, but have an Aversation to it. Yea, we are under the Power of a Death that is universally opposed to that Life; For, to be carnally minded is death, Rom. 8. 6. that is, it is so with respect to the Life of God, and all the Acts that belong thereunto. And this Life of God has two parts. (1) The outward Duties of it, (2) The inward Frame and Actings of it. For the First; Persons under the Power of Corrupted Nature may perform them, and doe so, but without Delight, Constancy or Permanency. The Language of that Principle whereby they are Acted is, Behold what a Wearyness it is, Mal. 1. 13. and such Hypocrites will not pray alwayes. But as to the Second, for the internal actings of Faith and Love, whereby all outward Duties should be quickened and animated, they are utter strangers to them, utterly alienated from them. With respect to this Life of God, a Life of spiritual Obedience to God, are our Natures thus spiritually renewed, or furnished with this spiritual Habit and Principle of Grace. It is wrought in us, that by vertue thereof we may live to God, without which we cannot do so in any one single Act or Duty whatever. For, they that are in the flesh cannot please God, Rom. 8. 8. Wherefore, the first Property and inseparable Adjunct of it is, that it enclines and disposes the Soul wherein it is, to all Acts and Duties that belong to the Life of God, or to all the Duties of holy Obedience, so that it shall attend to them, not from Conviction or external Impression only, but from an internal genuine Principle so inclining and disposing them thereunto. And these things may be illustrated by what is contrary to them. There is in the state of Nature a Carnal Mind; which is the Principle of all Morall and Spiritual Operations in them in whom it is; And this Carnal Mind has an Enmity, or is Enmity against God; it is not subject to the Law of God, neither indeed can be, Rom. 8. 7. that is, the Bent and Inclination of it lyes directly against spiritual things, or the Mind and Will of God, in all things which concern a Life of Obedience to himself. Now as this Principle of Holiness is that which is introduced into our Souls in Opposition to, and to the Exclusion of the Carnal Mind; so this Disposition and Inclination of it, is opposite and contrary to the Enmity of the Carnal Mind, as tending alwayes to Actions spiritually good, according to the Mind of God.

Sect. 17 2. This Disposition of Heart and Soul, which I place as the first Property or Effect of the Principle of Holiness before declared and explained, is in the Scripture called, Fear, Love, Delight, and by the names of such other Affections as express a constant regard and inclination to their Objects. For these things do not denote the Principle of Holiness it self, which is seated in the Mind, or Understanding and Will, whereas they are the names of Affections only; but they signifie the first Way whereby that Principle does act it self in an holy Inclination of the Heart to Spiritual Obedience. So when the People of Israel had engaged themselves by solemn Covenant, to hear and do whatever God commanded, God addes concerning it, Oh that there were such an Heart in them, that they would fear me, and keep all my Commandements alwayes, Deut. 5. 29. that is, that the Bent and Inclinations of their Hearts were alwayes to Obedience. It is that which is intended in the Promise of the Covenant, Jerem. 32. 39. I will give them one Heart, that they may fear me, which is the same with the new Spirit, Ezek. 11. 19. The new Heart, as has been declared, is the new Nature, the new Creature, the new spiritual supernatural Principle of Holiness; The first Effect, the first Fruit hereof is, the Fear of God alwayes, or a New spiritual Bent and Inclination of Soul to all the Will and Commands of God. And this new Spirit, this Fear of God, is still expressed as the inseparable Consequent of the new Heart, or the writing of the Law of God in our Hearts, which are the same. So it is called, Fearing the Lord and his goodness, Hos. 3. 5. In like manner it is expressed by Love, which is the Inclination of the Soul to all Acts of Obedience to God and Communion with him, with Delight and Complacency. It is a Regard to God and his Will, with a Reverence due to his Nature, and a Delight in him suited to that Covenant-Relation wherein he stands to us.

Sect. 18 3. It is moreover expressed by being spiritually minded: To be Spiritually minded is Life and Peace, Rom. 8. 6. that is, the bent and inclination of the Mind to spiritual things, is that whereby we Live to God, and enjoy Peace with him, it is Life and Peace. By Nature we savour only the things of the flesh, and mind Earthly things, Phil. 3. 19. our Minds or Hearts are set upon them, disposed towards them, ready for all things that lead us to the Enjoyment of them, and Satisfaction in them. But, hereby we mind the things that are above, or set our Affections on them, Coloss. 3. 3. By vertue hereof David professes, that his Soul followed hard after God; Psal. 63. 8. or inclined earnestly to all those Wayes whereby he might live to him, and come to the Enjoyment of him: Like the Earnestness which is in him who is in the pursuit of something continually in his Eye, as our Apostle expresses it, Phil. 3. 13, 14. By the Apostle Peter it is compared to that natural inclination which is in those that are hungry to Food, 1 Pet. 2. 2. As new-born Babes desire the sincere Milk of the Word, that you may grow thereby; which is a constant unalterable Inclination.

This therefore is that which I intead. Every Nature has its Disposition to Actings suitable to it. The Principle of Holiness is such a Nature, a New or Divine Nature; wherever it is, it constantly inclines the Soul to Duties and Acts of Holiness; it produces a constant Disposition to them. And as by the Principle it self, the contrary Principle of Sin and Flesh is impaired and subdued, so by this gracious Disposition, the Inclination to sin which is in us, is weakened, impaired, and gradually taken away.

Sect. 19 Wherefore, wherever this Holiness is, it does dispose or encline the whole Soul to Acts and Duties of Holiness, and that (1) Universally or impartially; (2) Constantly or Evenly. (3) Permanently, to the End. And where these things are not, no Multiplication of Duties will either make or Denominate any Person Holy.

(1) There is no Duty of Holiness whatever, but there is a Disposition in a sanctified heart to it. There is a respect to all Gods Commands. Some of them may be more contrary to our natural Inclinations than others, some more cross to our present secular Interests, some attended with more Difficulties and disadvantages than others; and some may be rendred very hazardous by the circumstances of Times and Seasons. But however, if there be a gracious Principle in our Hearts, it will equally encline and dispose us to every one of them in its proper place and season. And the Reason hereof is, because it being a new Nature, it equally enclines to all that belongs to it, as all Acts of Holy Obedience doe. For every Nature has an equal Propensity to all its natural Operations, in their Times and Seasons. Hence our Saviour tried the rich Young Man, who gave an Account of his Duties and Righteousness, with one that lay close to his secular Interests and worldly Satisfactions. This immediately carryed him off, and evidenced that all he had done besides, was not from an internal Principle of spiritual Life. Any other Principle or Cause of Duties and Obedience, will upon Sollicitations give way to an habitual Reserve of one thing or other that is contrary thereunto. It will admit either of the Omission of some Duties, or of the Commission of some Sin, or of the retaining of some Lust. So Naaman, who vowed Obedience upon his Conviction of the Power of the God of Israel, would nevertheless upon the sollicitation of his Worldly interest, have a Reserve to bow in the house of Rimmon. So Omissions of Duties that are dangerous, in a way of Profession, or the Reserve of some corrupt Affections, Love of the World, Pride of Life, will be admitted upon any other Principle of Obedience, and that habitually. For even those who have this real spiritual Principle of Holiness, may be surprized into actual Omission of Duties, Commission of sins, and a temporary indulgence to Corrupt Affections. But habitually they cannot be so. An habitual Reserve for any thing that is sinfull or Morally evil, is eternally inconsistent with this Principle of Holiness. Light and Darkness, Fire and Water, may as soon be reconciled in one. And hereby is it distinguished from all other Principles, Reasons or Causes, whereon men may perform any Duties of Obedience towards God.

The greatness of sanctification is evidenced by its causes — God himself is its author, the Holy Spirit is the immediate agent, and the blood of Christ is the meritorious procuring cause; no work of less dignity could engage such causes, and no soul that understands this can take sanctification lightly.

Three duties belong to those who have received the principle of holiness: first, carefully cherish and preserve it by avoiding everything that might grieve or quench the Spirit; second, evidence it by its fruits in the mortification of sin and the performance of all holy duties; third, be deeply thankful to God who has given what men by nature neither have nor can obtain.

In this manner therefore, does the New Divine Nature that is in Believers, dispose and encline them, impartially, evenly and permanently to all Acts and Duties of Holy Obedience.

Sect. 24 One thing yet remains to be cleared, that there may be no mistake in this matter. And this is, that in those who are thus constantly enclined and disposed to all the Acts of an Heavenly spiritual Life, there are yet remaining contrary Dispositions and Inclinations also.

There are yet in them Inclinations and Dispositions to sin, proceeding from the Remainders of a contrary habitual Principle. This the Scripture calls the Flesh, Lust, the sin that dwelles in us, the Body of Death; being what yet remaines in Believers of that vitious corrupted Depravation of our Nature, which came upon us by the loss of the Image of God, disposing the whole Soul to all that is evil. This yet continues in them, enclining them to Evil, and all that is so, according to the Power and Efficacy that is remaining to it in various Degrees. Sundry things are here observable; as (1) This is that which is singular in this Life of God. There are in the same Mind, Will and Affections, namely, of a Person Regenerate, contrary Habits and inclinations, continually opposing one another, and acting adversly about the same Objects and Ends. And this is not from any Jarrings or Disorder between the distinct Faculties of the Soul it self, as in Natural men there are adverse Actings between their Wills and Affections on the one hand bent to sin, and the Light of their Minds and Consciences on the other, prohibiting the committing of sin, and condemning its Commission, which Disorder is discernible in the Light of Nature, and is sufficiently canvased by the Old Philosophers. But these contrary Habits, Inclinations and Actings are in the same Faculties. (2) As this cannot be apprehended but by vertue of a previous Conviction and acknowledgement, both of the total Corruption of our Nature by the Fall, and the Initial Renovation of it by Jesus Christ, wherein these contrary Habits and Dispositions do consist, so it cannot be denyed without an open Rejecting of the Gospel, and Contradiction to the Experience of all that do Believe, or know any thing of what it is to live to God. We intend no more but what the Apostle so plainly asserts, Gal. 5. 17. The Flesh lustes against the Spirit, and the Spirit against the Flesh; that is, in the Mind, Will and Affections of Believers, and these are contrary the one to the other; they are contrary Principles attended with contrary Inclinations and Actings, so that ye cannot do the things that ye would. (3) There cannot be contrary Habits meerly Natural or Moral in the same Subject, with respect to the same Object, at the same time; at least they cannot be so in any high Degree, so as to encline and act contrary one to another with Urgency or Efficacy. For violent Inclinations to sin, and a Conscience fiercely condemning for sin, whereby sinners are sometimes torn and even distracted, are not contrary Habits in the same Subject. Only Conscience brings in from without the Judgment of God, against what the Will and Affections are bent upon.

Sect. 25 But it is, as was said, otherwise in the contrary Principles or Habits of spirit and flesh, of Grace and Sin, with their adverse inclinations and actings. Only they cannot be in the highest Degree at the same time, nor be equally prevalent or predominant in the same instances. That is, Sin and Grace cannot bear rule in the same Heart at the same time, so as that it should be equally under the conduct of them both. Nor can they have in the same Soul contrary Inclinations equally efficacious; for then would they absolutely obstruct all sorts of Operations whatever. Nor have they the same influence into particular Actions, so as that they should not be justly denominated from one of them either gracious or sinfull. But by Nature the vitious depraved Habit of sin, or the flesh, is wholly predominant and universally prevalent, constantly disposing and enclining the Soul to sin. Hence all the Imaginations of mens hearts are evil, and that continually: And, they that are in the Flesh cannot please God. There dwelles no good thing in them, nor can they do any thing that is good; and the Flesh is able generally to subdue the Rebellions of Light, Convictions and Conscience, against it. But, upon the Introduction of the New Principle of Grace and Holiness in our Sanctification, this Habit of sin is weakened, impaired, and so disenabled, as that it cannot nor shall encline to sin with that Constancy and Prevalency as formerly, nor press to it ordinarily with the same Urgency and Violence. Hence in the Scripture it is said to be dethroned by Grace, so as that it shall not reign or lord it over us, by hurrying us into the pursuit of its uncontroulable inclinations, Rom. 6. 12. Concerning these things the Reader may consult my Treatises of the Remainder of Indwelling sin, and the Mortification of it in Believers.

Sect. 26 But so it is, that this flesh, this Principle of Sin, however it may be dethroned, corrected, impaired and disabled, yet is it never wholly and absolutely dispossessed and cast out of the Soul in this Life. There it will remain, and there it will work, seduce and tempt, more or less, according as its remaining Strength and Advantages are. By Reason hereof, and the Opposition that hence arises against it, the Principle of Grace and Holiness cannot, nor does perfectly and absolutely, encline the Heart and Soul to the Life of God and the Acts thereof, so as that they in whom it is should be sensible of no Opposition made thereunto, or of no contrary motions and inclinations to sin. For, the Flesh will lust against the Spirit, as well as the Spirit against the Flesh, and these are contrary. This is the Analogie that is between these two States. In the state of Nature, the Principle of sin or the Flesh is predominant and bears rule in the Soul, but there is a Light remaining in the Mind, and a Judgment in the Conscience, which being heightned with Instructions and Convictions doe continually oppose it, and condemn Sin both before and after its commission. In them that are Regenerate it is the Principle of Grace and Holiness that is predominant and beares rule: But there is in them still a Principle of Lust and sin, which rebells against the Rule of Grace, much in the proportion that Light and Convictions rebell against the Rule of sin in the Unregenerate. For as they hinder men from doing many evils, which their ruling Principle of sin strongly inclines them to, and puts them on many Dutyes that it likes not; so do these on the other side in them that are Regenerate: They hinder them from doing many good things which their ruling Principle inclines to, and carry them into many Evils which it does abhorr.

Sect. 27 But this belongs to the Principle of Holiness, inseparably and necessarily; that it inclines and disposes the Soul wherein it is, universally to all Acts of Holy Obedience. And these inclinations are predominant to any other, and keep the Soul pointed to Holiness continually. This belongs to its Nature, and where there is a Cessation or Interruption in these inclinations, it is from the prevailing Re-action of the Principle of Sin, it may be, advantaged by outward Temptations and Incentives, which an holy Soul will constantly contend against. Where this is not, there is no Holiness. The Performance of Dutyes, whether of Religious Worship, or of Morality, how frequently, sedulously and usefully soever, will denominate no man Holy, unless his whole Soul be disposed and possessed with prevalent inclinations to all that is spiritually Good, from the Principle of the Image of God renewed in him. Outward Dutyes of what sort soever, may be multiplyed upon Light and Conviction, when they spring from no root of Grace in the Heart, and that which so rises up will quickly wither, Math. 13. And this free, genuine, unforced Inclination of the Mind and Soul evenly and universally to all that is Spiritually Good, to all Acts and Duties of Holiness, with an inward labouring to break through and to be quit of all Opposition, is the first Fruit and most pregnant Evidence of the Renovation of our Natures by the Holy Ghost.

It may be enquired, Whence it is, (if the Habit or inherent Principle of Holiness do so constantly encline the Soul to all Dutyes of Holiness and Obedience) that David prayes, that God would incline his Heart to his Testimonies, Psal. 119. 36. For it should seem from hence to be a new Act of Grace that is required thereunto, and that it does not spring from the Habit mentioned, which was then eminent in the Psalmist.

Ans. (1) I shall shew afterwards, that notwithstanding all the Power and Efficacy of Habitual Grace, yet there is required a new Act of the Holy Spirit by his Grace, to its actual Exercise in particular instances. (2) God enclines our Hearts to Dutyes of Obedience principally by strengthening, encreasing, and exciting the Grace we have received, and which is inherent in us. But we neither have, nor ever shall have in this World, such a stock of spiritual Strength, as to doe any thing as we ought, without Renewed Co-operations of Grace.

Sect. 29 Thirdly, There is Power accompanying this Habit of Grace as well as Propensity or Inclination. It does not meerly dispose the Soul to holy Obedience, but enables it to the Acts and Dutyes of it. Our Living to God, our walking in his Wayes and Statutes, keeping his Judgements, which things express our whole Actual Obedience, are the Effects of the New Heart that is given to us, whereby we are enabled to them, Ezek. 36. 26, 27. But this must be somewhat further and distinctly declared. And (1) I shall shew, That there is such a Power of holy Obedience in all that have the Principle of Holiness wrought in them by the Sanctification of the Holy Spirit, which is inseparable from it; and (2) shew, What that Power is, or wherein it does consist.

That by Nature we have no Power to, or for any thing that is Spiritually good, or to any Acts or Dutyes of Evangelical Holiness, has been sufficiently proved before. When we were yet without strength in due time Christ dyed for the Vngodly, Rom. 5. 6. Untill we are made partakers of the Benefits of the Death of Christ in and by his sanctifying Grace, as we are ungodly, so we are without strength, or have no Power to live to God. But, as was said, this has been formerly fully and largely confirmed in our Declaration of the impotency of our Nature by Reason of its Death in Sin, and so need not here to be further insisted on.

By the grace of regeneration and sanctification, a power and ability is given unto believers for living unto God and performing all duties of acceptable obedience — this active power is the first act arising out of the spiritual habit and inseparable from it, expressed as strength renewed in those who wait upon the Lord (Isaiah 40:31) and as the ability to do all things through Christ who strengthens us (Philippians 4:13).

The nature of this spiritual power must be understood in relation to the three faculties of the soul — understanding, will, and affections — for spiritual impotency arises from their depravation, and whatever power is given for holy obedience consists in some especial ability communicated distinctly unto each of these faculties.

The power of holiness in the mind consists in a spiritual light and ability to discern spiritual things in a spiritual manner — the Holy Spirit in the first communication of the principle of spiritual life shines into our hearts to give us the knowledge of the glory of God in the face of Jesus Christ (2 Corinthians 4:6), and by this we all with open face behold as in a glass the glory of the Lord and are changed into the same image from glory to glory (2 Corinthians 3:18).

All sanctified believers have an ability in the renewed mind and understanding to see, know, discern and receive spiritual things in a due and spiritual manner — not all in the same degree, but every one has a sufficiency to discern what concerns themselves and their duties necessarily, through the anointing of the Spirit which abides in them (1 John 2:20, 27).

The power of holiness in the will consists in its liberty, freedom, and ability to consent unto, choose, and embrace spiritual things — this is not the philosopher's indifferency unto good or evil, which the Scripture knows nothing of, but a gracious freedom and ability to choose, will, and do that which is spiritually good, in opposition to the bondage and slavery unto sin in which we were formerly detained. This freedom of will is given by Jesus Christ the Son of God when he makes us free — 'If the Son make you free, you shall be free indeed' (John 8:36) — and it is an effect of God writing his law in our hearts to cause us to walk in his statutes; this gracious freedom is entirely consistent with God's sovereignty and is the very freedom secured by the promises of the new covenant.

Sect. 34 The Difference therefore about Free-will, is reduced to these Heads. 1. Whether there be a Power in Man, indifferently to Determine himself, his Choice and all his Actings, to this, or that, Good or Evil, one thing or another, independently on the Will, Power and Providence of God, and his Disposal of all future Events. This indeed we deny, as that which is inconsistent with the Prescience, Authority, Decrees and Dominion of God; and as that which would prove certainly ruinous and destructive to our selves. 2. Whether there be in men unregenerate, not renewed by the Holy Ghost, a Freedom, Power and Ability to that which is spiritually good, or to Believe and Obey according to the Mind and Will of God. This also we deny, as that which is contrary to innumerable Testimonies of Scripture, and absolutely destructive of the Grace of our Lord Jesus Christ. 3. Whether the Freedom of Will that is in Believers, do consist in an indifferency and freedom from any Determination only, with a power equally ready for Good or Evil, according as the Will shall determine it self; or whether it consist in a Gracious Freedom and Ability to choose, will and doe that which is spiritually Good, in Opposition to the Bondage and slavery to sin, wherein we were before detained. This last is that Liberty and Power of the Will which we assert with the Scripture in persons that are sanctified. And a Liberty this is every way consistent with all the Operations of God, as the Sovereign first Cause of all things; every way complyant with, and an Effect of the special Grace of God, and the Operations of the Holy Ghost; a Liberty whereby our Obedience and Salvation are secured, in Answer to the Promises of the Covenant. And who, that understands himself, would change this reall, usefull, gracious free-will, given by Jesus Christ the Son of God, when he makes us free, and an Effect of Gods writing his Law in our Hearts, to cause us to walk in his Statutes, that Property of the new Heart whereby it is able to consent to, choose and embrace freely the things of God, for that fictitious imaginary freedom, yea for it if it were reall, of an Indifferency to all things, and an Equal Power to every thing, whether it be Good or Evil. I say then, that by the Habit of Grace and Holiness infused into us by the Spirit of Sanctification, the Will is freed, enlarged, and enabled to answer the Commands of God for Obedience, according to the Tenor of the New Covenant. This is that freedom, this is that Power of the Will which the Scripture reveals and regards, and which by all the Promises and Precepts of it we are obliged to use and exercise, and no other.

Sect. 35 (3) The Affections, which naturally are the principal servants and instruments of Sin, are hereby engaged to God, Deut. 30. 6. And from what has been thus far discoursed, the sence of our former Assertion is evident, as also the Nature of the Principle of Holiness insisted on.

The Holy Ghost in our Sanctification does work effect and create in us, a new, holy, spiritual, vital Principle of Grace, residing in all the Faculties of our Souls, according as their especial Nature is capable thereof, after the manner of a permanent and prevalent Habit, which he cherishes, preserves, encreases, and strengthenes continually, by effectual supplyes of Grace from Jesus Christ, disposing, enclining, and enabling the whole Soul to all Wayes, Acts and Dutyes of Holiness, whereby we live to God; opposing, resisting, and finally conquering whatever is opposite and contrary thereunto. This belongs Essentially to Evangelical Holiness, yea herein does the Nature of it Formally and Radically consist. This is that from where Believers are denominated Holy, and without which none are so, or can be so called.

Sect. 36 Secondly; The Properties of this Power are Readiness and Facility. Wherever it is, it renders the Soul ready to all Dutyes of Holy Obedience, and renders all Dutyes of holy Obedience easie to the Soul.

The principle of holiness gives readiness for obedience by removing the incumbrances that clog the mind — by weakening the soul's bent toward earthly things, by giving a spiritual insight into the beauty and excellency of holiness and all duties of obedience, and by causing the affections to cleave unto spiritual things with delight, as David declares: 'How do I love thy law; my delight is in thy statutes, they are sweeter than the honeycomb.'

The principle of holiness also gives facility or easiness in the performance of all duties of obedience — it introduces a suitableness between the mind and the duties to be performed, as the law is written in the heart and there is an answerableness between the renewed mind and all that God's law requires; hence the commands of Christ are not grievous to those in whom this principle dwells (1 John 5:3). Facility in obedience is given three ways: by the suitableness between the renewed mind and holy duties; by keeping the heart in a frequency of all holy acts so that constancy forms a habit of ease; and by engaging the assistance of Christ and his Spirit, whose yoke is easy and whose burden is light when his strength is engaged in every act of obedience.

The great Notion of some in these dayes is, about the suitableness of Christian Religion to Reason. And to make good their Assertion in the principal Mysteries of it, because Reason will not come to them, they bring them by violence to their Reason. But it is with respect to this renewed Principle alone that there is a suitableness in any of the things of God to our Minds and Affections. (2) It keeps up the Heart or whole Person to a frequency of all Holy Acts and Duties. And frequency gives facility in every kind. It puts the Soul upon reiterated Actings of Faith and Love, or renewed holy Thoughts and Meditations. It is a Spring that is continually bubling up in them, on the frequent Repetition of the daily Dutyes of Prayer, Reading, holy Discourse; as on closing with all Opportunities and Occasions of Mercy, Benignity, Charity and Bounty among men. Hereby is the Heart so accustomed to the Yoke of the Lord, and made so conversant in his Wayes, that it is natural and easie to it to bear them, and to be engaged in them. And it will be found by Experience, that the more Intermissions of Dutyes of any sort we fall under, the more difficulty we shall find in the performance of them. (3) It engages the Assistance of Christ and his Spirit. It is the Divine Nature, the New Creature which the Lord Christ cares for; in and by its Actings in all Duties of Obedience does its Life consist: Therein also is it strengthened and improved. For this cause does the Lord Christ continually come in by the Supplyes of his Spirit to its Assistance. And when the strength of Christ is engaged, then and there is his Yoke easie and his Burden light.

Sect. 38 Some perhaps will say, that they find not this Facility or Easiness in the Course of Obedience, and in the Dutyes of it. They meet with secret Unwillingnesses in themselves, and great Oppositions on other Accounts, from where they are apt to be faint and weary, yea are almost ready to give over. It is hard to them to pray continually, and not to faint; to stand in their Watch night and day against the Inrodes of their spiritual Adversaries, to keep themselves from the Insinuations of the World, and up to those Sacrifices of Charity and Bounty that are so well-pleasing to God: Many Weights and Burdens are upon them in their Course; many Difficulties press them, and they are ready to be beset round about, every moment. Wherefore, they think that the Principle of Grace and Holiness does not give the Facility and Easiness mentioned, or that they were never made Partakers of it.

I answer: (1) Let these Persons examine themselves, and duely consider from where these Obstructions and Difficulties they complain of do arise: If they are from the inward Inclinations of their Souls, and unwillingness to bear the Yoke of Christ, only they are kept up to it by their Convictions which they cannot cast off, then is their Condition to be bewailed. But if themselves are sensible and convinced, that they arise from Principles which as far as they are within them they hate and abhorre, and long to be freed from, and as they are from without are such as they look on as Enemies to them, and do watch against them; then what they complain of is no more, but what in one Degree or other, all that Believe have Experience of. And if their Impediments do arise from what they know themselves to be opposite to them, and that Principle whereby they are acted, then notwithstanding this Objection it may be in the Nature of the Principle of Holiness to give Facility in all the Duties of it.

Sect. 39 (2) Let Enquiry be made, Whether they have been constant and assiduous in the Performance of all those Duties which they now complain that they find so much difficulty in. The Principle of Grace and Holiness gives Facility in all Dutyes of Obedience, but in the proper Way and Order. It first gives Constancy and Assiduity, and then Easiness: If men comply not with its Guidance and Inclination in the former, it is in vain for them to expect the latter. If we are not constant in all Acts of Obedience, none of them will ever be easie to us. Let not those who can omit proper and due Seasons of Meditation, Prayer, Hearing, Charity, Moderation in all things, Patience, Meekness and the like, at their pleasure, on the least Occasions, Excuses, or Diversions, ever think or hope to have the Wayes of Obedience smooth, its Paths pleasant, or its Duties easie. Let him never think to attain any Readiness, Delight or Facility in any Art or Science, who is alwayes beginning at it, touching upon it sometimes. As this is the way in all sorts of things Natural and Spiritual, to be alwayes learning, and never to come to the Knowledge of the Truth; so in the Practice of Holy Obedience; if men are as it were alwayes beginning, one while performing, another intermitting the Duties of it, fearing or being unwilling to engage into a constant, equal, assiduous Discharge of them, they will be alwayes striving, but never come to any Readiness or Facility in them.

(3) The Difficulty and Burdensomeness complained of, may proceed from the Interposition of perplexing Temptations, which weary, disquiet and distract the Mind. This may be and frequently is so, and yet our Assertion not impeached. We only say, that set aside extraordinary Occasions, and sinfull Neglects, this Principle of Grace and Holiness does give that suitableness to the Mind to all Duties of Obedience, that constancy in them, that love to them, as make them both easie and pleasant.

Sect. 40 By these things we may enquire after the Habit or Principle of Holiness in our own Minds, that we be not deceived by any thing that falsely pretendes thereunto. As,

(1) Let us take heed, that we deceive not our selves, as though it would suffice to Gospel-Holiness, that we have occasionally good Purposes of leaving Sin and living to God, then when something urges upon us more than ordinary, with the Effects which such Purposes will produce. Afflictions, Sicknesses, Troubles, sense of great Guilt, fear of Death, and the like, do usually produce this Frame. And although it is most remote from any pretence to Evangelical Obedience, yet I could not but give a Caution against it, because it is that whereby the Generality of men in the World do delude themselves into Eternal Ruine. It is rare to find any that are so stubbornly Profligate, but at one time or another, they project and design, yea promise and engage to a Change of their Course, and Amendment of their Lives, doing sundry things it may be in the pursuit of those Designs and Purposes. For they will thereon abstain from their old Sins, with whose haunt they are much perplexed, and betake themselves to the Performance of those Duties from where they expect most Relief to their Consciences, and whose Neglect does most reflect upon them. Especially will they do so when the hand of God is upon them in Afflictions and Dangers, Psal. 78. 34, 35, 36, 37. And this produces in them that kind of Goodness, which God sayes, is like the Morning Cloud or the Early Dew, things that make a fair Appearance of something, but immediately vanish away, Hos. 6. 4. Certainly there need not much pains to convince any man, how unspeakably this comes short of that Evangelical Holiness which is a Fruit of the Sanctification of the Spirit. It has neither the Root of it, nor any Fruit that does so much as resemble it. But it is to be lamented, that such Multitudes of Rational Creatures, living under the Means of Light and Grace, should so vainly and wofully delude their own Souls. That which they aim at and intend, is to have that in them whereby they may be accepted with God. Now not to insist on what will absolutely frustrate all the Designs of such persons, namely, their want of Faith in Christ, and an Interest in his Righteousness thereby, which they are regardless of; all that they project and design is as farre beneath that Holiness which God requires of them, and which they think hereby to obtain, as the Earth is beneath the Heavens. All that they do in this kind is utterly lost, it will never be either a Righteousness to them or an Holiness in them. But this Deceit is frequently rebuked; God only by his Grace can remove and take it away from the Minds of Men.

Sect. 41 (2) And we may Learn hence, not to be imposed on by Gifts though never so usefull, with a plausible Profession thereon. These things go a great way in the World, and many deceive both themselves and others by them. Gifts are from the Holy Ghost in an especial manner; and therefore greatly to be esteemed. They are also frequently usefull in and to the Church; For the Manifestation of the Spirit is given to men to profit withall. And they put men on such Duties as have a great shew and Appearance of Holiness. By the help of them alone may men pray and preach, and maintain spiritual Communication among them with whom they do converse. And as Circumstances may be ordered, they put sundry persons on a frequent performance of these Duties; and so keep them up to an Eminency in Profession. But yet when all is done, they are not Holiness, nor are the Duties performed in the strength of them alone, Duties of Evangelical Obedience accepted of God in them by whom they are performed; and they may be where there is nothing of Holiness at all. They are not indeed only consistent with Holiness, but subservient to it, and exceeding promoters of it in Souls that are really Gracious. But they may be alone without Grace, and then are they apt to deceive the Mind with a pretence of being and doing what they are not, nor doe. Let them be called to an Account by the Nature and Properties of that Habit and Principle of Grace which is in all true Holiness as before explained, and it will quickly appear how short they come thereof. For, as their Subject where they have their Residence, is the mind only, and not the Will or Affections, any further but as they are influenced or restrained by Light, so they do not renew nor change the Mind it self, so as to transform it into the Image of God. Neither do they give the Soul a general Inclination to all Acts and Duties of Obedience, but only a Readiness for that Duty which their Exercise does peculiarly consist in. Wherefore, they answer no one Property of true Holiness, and we have not seldom seen Discoveries made thereof.

Sect. 42 Least of all can Morality or a Course of Moral Dutyes, when it is alone, maintain any pretence hereunto. We have had Attempts to prove, that there is no specifical Difference between Common and Saving Grace, but that they are both of the same Kind, differing only in Degrees. But some, as though this ground were already gained, and needed no more contending about, do adde without any Consideration of these petty distinctions of Common and Saving Grace, that Morality is Grace, and Grace is Morality and nothing else. To be a Gracious Holy man according to the Gospel, and to be a Moral man, is all one with them. And as yet it is not declared, whether there be any Difference between Evangelical Holiness and Philosophical Morality. Wherefore, I shall proceed to the Second Thing proposed; And this is, further to prove, That this Habit or Gracious Principle of Holiness is specifically distinct from all other Habits of the Mind whatever, whether Intellectual or Moral, Connate or Acquired, as also from all that Common Grace and the Effects of it, whereof any Persons not really sanctified may be made partakers.

Sect. 43 The Truth of this Assertion is indeed sufficiently evident from the Description we have given of this spiritual Habit, its Nature and Properties. But whereas there are also other Respects giving further Confirmation of the same Truth, I shall call over the most important of them, after some few things have been premised. As,

1. An Habit of what sort soever it be, qualifies the Subject wherein it is, so that it may be denominated from it, and make the Actions proceeding from it to be suited to it, or to be of the same Nature with it. As Aristotle sayes, Vertue is an Habit which makes him that has it Good or Vertuous, and his Actions good. Now all Moral Habits are seated in the Will. Intellectual Habits are not immediately affective of Good or Evil, but as the Will is influenced by them. These Habits do encline, dispose and enable the Will to act according to their Nature. And in all the Acts of our Wills, and so all external Works which proceed from them, two things are considered. First, the Act it self, or the Work done; and Secondly, the End for which it is done. And both these things are respected by the Habit it self, though not immediately, yet by vertue of its Acts. It is moreover necessary and natural, that every Act of the Will, every Work of a Man be for a certain End. Two things therefore are to be considered in all our Obedience; (1) The Duty it self we doe, and (2) The End for which we doe it. If any Habit therefore does not encline and dispose the Will to the proper End of Duty, as well as to the Duty it self, it is not of that Kind from where true Gospel Obedience does proceed. For the End of every Act of Gospel Obedience, which is the Glory of God in Jesus Christ, is Essential to it. Let us then take all the Habits of Moral Vertue, and we shall find, that however they may incline and dispose the Will to such Acts of Vertue as materially are Duties of Obedience, yet they do it not with respect to this End. If it be said, that such Moral Habits do so incline the Will to Duties of Obedience with respect to this End, then is there no need of the Grace of Jesus Christ or the Gospel, to enable men to Live to God, according to the Tenor of the Covenant of Grace, which some seem to aim at.

Sect. 44 2. Whereas, it is the End that gives all our Duties their special Nature, this is two-fold:

(1) The next; and (2) The ultimate; or it is particular or universal. And these may be different in the same Action. As a man may give Almes to the poor, his next Particular End may be to Relieve and Cherish them: This End is good, and so far the Work or Duty it self is good also. But the ultimate and General End of this Action may be Self, Merit, Reputation, Praise, Compensation for sin committed, and not the Glory of God in Christ; which vitiates the whole. Now Moral Habits, acquired by Endeavours answerable to our Light and Convictions, or the Dictates of Enlightened Reason, with Resolutions and Perseverance, may encline and dispose the Will to Actions and Works, that for the Substance of them are Duties, and are capable of having particular Ends that are good, but a want of Respect to the General End allows them not to be any part of Gospel Obedience. And this is applicable to all Moral Habits and Duties whatever. But the difference asserted, is farther manifested,

Sect. 45 First, From the especial Fountain and Spring of Holiness, which constitutes its Nature of another Kind than any Common Grace or Morality can pretend to: And this is Electing Love, or Gods Purpose of Election. Ephes. 1. 4. He has chosen us in Christ before the Foundation of the World, that we should be Holy and unblameable before him in Love. God chooses us from Eternity, that we should be Holy; that is, with a Design and Purpose to make us so. He sets some men apart in his Eternal Purpose, as those to whom he will communicate Holiness. It is therefore an especial Work of God, in the pursuit of an especial and eternal Purpose. This gives it its especial Nature, and makes it, as was said, of another Kind than any Effect of Common Grace whatever. That is Holiness, which God works in men by his Spirit, because he has chosen them, and nothing else is so. For he chooses us to salvation through the sanctification of the Spirit, 2 Thess. 2. 13. Salvation is the End that God aimes at in his choosing of us, in subordination to his own Glory; which is and must be the Vltimate End of all his Purposes and Decrees, or of all the free Acts of his Wisdom and Love. The Means which he has ordained, whereby we shall be brought to this Salvation so designed in his Eternal Purpose, is the sanctification of the Spirit. Gospel Holiness therefore is the Effect of that Sanctification of the Spirit, which God has designed as the especial Way and Means on their part, of bringing the Elect to Salvation. And his choosing of them is the Cause and Reason why he does so sanctifie them by his Spirit. And, where our Sanctification is comprized under our Vocation, because therein and thereby we are sanctified by the sanctifying Principle of Holiness communicated to us, it is not only reckoned as an Effect and Consequent of our Predestination, but is so conjoyned thereunto, as to declare, that none others are partakers of it, but those that are Predestinate; Rom. 8. 30.

And this Consideration is of it self sufficient to Evince, that this Holiness whereof we treat, differs essentially from all other Habits of the Mind, and Actions proceeding from them, as having an especial Nature of its own. Whatever there may be in any men, of Vertue and Piety, or whatever their Endeavours may be, in Wayes of Honesty and Duty towards God and Men, if the Power and Principle of it in them be not a Fruit of Electing Love, of the Spirit of Sanctification, given of God for this certain End, that we may attain the Salvation whereunto we are chosen, it belonges not to this Holiness. Wherefore, the Apostle Peter giving us in charge, to use all Diligence whereby we may make our Calling and Election sure, that is, to our Souls, and in our own Minds, prescribes as the Means of it, the Exercise and Encrease of those Graces which are its proper Effects, 2 Pet. 1. 5, 6, 7, 10. And the Reason why we see so many glorious Professions of Faith and Obedience utterly to fail as we do, is because the Faith so professed was not the Faith of the Elect of God, Tit. 1. 1. And the Obedience of it was not the Fruit of that Spirit of Sanctification which God gives to man, to make his Purpose of Election infallibly Effectual; that so the Purpose of God which is according to Election might stand; Rom. 11. And the Election, or those Elected might obtain the Grace and Glory designed for them, Rom. 11. 5. 7. And it is an Evidence of much spiritual Sloth in us, or that which is worse, namely that our Graces and Obedience are not genuine and of the true Heavenly Race, if we endeavour not to satisfie our selves, that they are real Effects of Electing Love.

Sect. 46 If any one shall enquire, How we may know whether the Graces of Holiness, which we hope are in us, and the Duties that proceed from them are Fruits and Effects of Election, seeing such only are genuine and Durable. I answer, it may be done three wayes.

(1) By their Growth and Encrease. This in ordinary Cases, setting aside the Seasons of prevalent Temptations and Desertions, is the best Evidence hereof. Waters that proceed from a living Fountain, encrease in their progress, because of the continual Supplyes which they have from their Spring; when those which have only Occasional Beginning, [•]rom showers of Rain or the like, do continually decay untill they are dryed up. The Graces that come from this Eternal Spring, have continual supplyes from it, so that if they meet with no violent Obstructions, (as they may do sometimes for a season) they do constantly encrease and thrive. And therefore no man can secure his spiritual Comforts one Moment under a sensible decay of Grace. For such a decay is a very sufficient Reason why he should call the Truth of all his Grace into Question. Where the Spirit of Sanctification is, as given in pursuit of the Purpose of Election, it is a Well of Water springing up into Everlasting Life, Joh. 4. 14. The quietness and satisfaction of Professors under a Decay of Grace, is a Soul-ruining security, and has nothing in it of Spiritual Peace.

Sect. 47 (2) We may discern it, when we are much stirred up to diligent Actings and Exercise of Grace, out of a sence of that Electing Love from where all Grace does proceed. It is the Nature of Grace that is the Fruit of Election, greatly to affect the Heart and Mind with a sence of the Love that is therein: So the Apostle sayes expressely, that one Grace excites and stirres up another, from a sence of the Love of God, which sets them all on work, Rom. 5. 2, 3, 4, 5. So God is said to draw us with Loving-kindness, because he has loved us with everlasting love, Jerem. 31. 3. That is, he gives us such a sence of his everlasting Love, as thereby to draw us after him in Faith and Obedience. Those Principles of Dutyes in us which are excited only by Fear, Awe, Hope, and the jealous Observances of an awakened Conscience, will scarce at any time evince this heavenly Extract to a spiritual Understanding. That Grace which proceeds from especial Love, will carry along an holy quickening sence of it, and thereby be excited to its due Exercise. And we do what we can to famish and starve our Graces, when we do not endeavour their Supplyes by Faith on that Spring of Divine Love from where they proceed.

Sect. 48 (3) Seeing we are chosen in Christ, and predestinated to be like to him, those Graces of Holiness have the most evident and legible Characters of Electing Love upon them, which are most Effectual in working us to a Conformity to him. That Grace is certainly from an Eternal Spring, which makes us like to Jesus Christ. Of this sort are Meekness, Humility, Patience, Self-denyal, Contempt of the World, Readiness to pass by Wrongs, to Forgive Enemies, to Love and doe Good to all, which indeed are despised by the most, and duely regarded but by few. But I return.

Sect. 49 Secondly; The especial procuring Cause of this Holiness is the Mediation of Christ. We are not in this Matter concerned in any thing, let men call it what they please, Vertue or Godliness or Holiness, that has not an especial Relation to the Lord Christ, and his Mediation. Evangelical Holiness is purchased for us by him, according to the Tenour of the Everlasting Covenant, is promised to us on his Account, actually impetrated for us by his Intercession, and communicated to us by his Spirit. And hereby we do not only cast off all the Moral Vertues of the Heathens from having the least concernment herein, but all the Principles and Dutyes of Persons professing Christianity, who are not really and actually implanted into Christ. For he it is who of God is made to us Sanctification, 1 Cor. 1. 30. And this he is on several Accounts, the Heads whereof may be called over.

Sect. 50 (1) He is made to us of God Sanctification, with respect to his sacerdotal Office, because we are purified, purged, washed and cleansed from our Sins by his Blood, in the Oblation of it, and the Application of it to our Souls, as has been at large declared. Ephes. 5. 26, 27. Tit. 2. 14. 1 Joh. 1. 7. Heb. 9. 14. All that we have Taught before, concerning the Purification of our Minds and Consciences by the Blood of Christ, is peculiar to Gospel-Holiness, and distinguishes it Essentially from all Common Grace, or Moral Vertues. And they do but deceive themselves, who rest in a Multitude of Duties, it may be animated much with Zeal, and set off with a Profession of the most rigid Mortification, whose Hearts and Consciences are not thus purged by the Blood of Christ.

Sect. 51 (2) Because he prevails for the actual sanctification of our Natures, in the Communication of Holiness to us by his Intercession. His Prayer, Joh. 17. 17. is the blessed Spring of our Holiness. Sanctifie them through your Truth, your Word is Truth. There is not any thing of this Grace wrought in us, bestowed on us, communicated to us, preserved in us, but what is so in Answer to, and Complyance with the Intercession of Christ. From his Prayer for us, is Holiness begun in us; Sanctifie them, saith he, by your Truth. Thence is it kept alive and preserved in us: I have, saith he to Peter, prayed for you, that your Faith should not fail, and through his Intercession are we saved to the uttermost. Nothing belongs to this Holiness, but what in the Actual Communication of it is a peculiar Fruit of Christs Intercession: What is not so, what men may be made partakers of upon any more general Account, belongs not thereunto. And if we really design Holiness, or intend to be Holy, it is our Duty constantly to improve the Intercession of Christ for the Encrease of it. And this we may do by especial Applications to him for that Purpose. So the Apostles prayed him, to encrease their Faith, Luke 17. 3. And we may do so, for the Encrease of our Holiness. But the Nature of this Application to Christ, for the Encrease of Holiness, by vertue of his Intercession, is duely to be considered. We are not to pray to him, that he would intercede for us, that we may be Sanctified. For as he needs not our minding for the Discharge of his Office, so he intercedes not Orally in Heaven at all, and alwayes does so Vertually by his Appearance in the Presence of God with the Vertue of his Oblation or Sacrifice. But whereas the Lord Christ gives out no Supplyes of Grace to us, but what he receives from the Father for that End by vertue of his Intercession, we apply our selves to him under that Consideration; namely, as he who upon his Intercession with God for us, has all stores of Grace to give us supplyes from.

Sect. 52 (3) He is so, because the Rule and Measure of Holiness to us; the Instrument of working it in us, is His Word and Doctrine; which he taught the Church as the great Prophet of it. The Law was given by Moses, but Grace and Truth came by Jesus Christ. The in-bred dictates of the Light and Law of Nature in their greatest Purity, are not the Rule or Measure of this Holiness; much less are these Rules and Maxims which men deduce, partly right and partly wrong, from them, of any such use. Nor is the Written Law it self so. It is the Rule of Original Holiness, but not the adequate Rule of that Holiness whereunto we are restored by Christ. Neither are both these in Conjunction, the Dictates of Nature and the Law written, the Instrument of working Holiness in us. But it is the Doctrine of the Gospel which is the Adequate Rule and immediate Instrument of it. My meaning is, That the Word, the Gospel, the Doctrine of Christ in the Preceptive part of it, is so the Rule of all our Obedience and Holiness, as that all which it requires belonges thereunto, and nothing else but what it requires does so; and the Formal Reason of our Holiness consists in Conformity thereunto, under this Consideration, that it is the Word and Doctrine of Christ. Nothing belonges to Holiness materially, but what the Gospel requires; and nothing is so in us formally, but what we doe because the Gospel requires it. And it is the Instrument of it, because God makes use of it alone as an external Means for the Communicating of it to us, or the Ingenerating of it in us. Principles of Natural Light, with the Guidances of an awakened Conscience, do direct to, and exact the performance of many material Duties of Obedience. The written Law requires of us all Duties of Original Obedience, and God does use these things variously for the preparing of our Souls to a right Receiving of the Gospel. But there are some Graces, some Duties belonging to Evangelical Holiness, which the Law knows nothing of: Such are the Mortification of sin, Godly Sorrow, daily Cleansing of our Hearts and Minds; not to mention the more sublime and spiritual Acts of Communion with God by Christ, with all that Faith and Love which is required in us towards him. For although these things may be contained in the Law radically, as it requires universal Obedience to God, yet are they not so formally. And it is not used as the Means to beget Faith and Holiness in us: This is the Effect of the Gospel only. Hence it is said to be the Power of God to Salvation; Rom. 1. 16. or that whereby God puts forth the Greatness of his Power to that Purpose; the Word of his Grace, which is able to build us up, and give us an Inheritance among them that are sanctified, Acts 20. 30. It is that by whose Preaching Faith comes; Rom. 10. 17. and by the Hearing whereof we receive the Spirit, Gal. 3. 2. It is that whereby we are begotten in Christ Jesus; 1 Cor. 4. 15. Jam. 1. 17. 1 Pet. 1. 23, 24, 25. And all that is required of us in the way of external Obedience, is but that our Conversation be such as becomes the Gospel.

Sect. 53 And this is a proper Touch-stone for our Holiness, to try whether it be genuine, and of the right Kind or no. If it be, it is nothing but the seed of the Gospel quickened in our Hearts, and bearing Fruit in our Lives. It is the Delivery up of our Souls into the Mould of the Doctrine of it, so as that our Minds and the Word should Answer one another, as Face does to Face in Water. And we may know whether it be so with us or no, two wayes. For (1) if it be so, none of the Commands of the Gospel will be grievous to us, but easie and pleasant. A Principle suited to them all, enclining to them all, connatural to them, as proceeding from them, being implanted in our Minds and Hearts, it renders the Commands themselves so suited to us, so usefull, and the Matter of them so desireable, that Obedience is made pleasant thereby. Hence is that satisfaction of Mind, with Rest and Joy, which Believers have in Gospel Duties, yea the most Difficult of them; with that Trouble and Sorrow which ensues upon their Neglect, Omission, or their being deprived of Opportunities for them. But in the strictest Course of Duties that proceedes from any other Principle, the Precepts of the Gospel, or at least some of them, on the Account of their Spirituality, or Simplicity, are either esteemed grievous or despised. (2) None of the Truths of the Gospel will seem strange to us. This makes up the Evidence of a genuine Principle of Gospel-Holiness, when the Commands of it are not grievous, nor the Truths of it strange or uncouth. The Mind so prepared receives every Truth, as the Eye does every Encrease of Light, naturally and pleasantly, untill it come to its proper measure. There is a Measure of Light which is suited to our Visive Faculty, what exceeds it, dazles and amazes, rather than enlightens; but every Degree of Light, which tends to it, is connatural and pleasant to the Eye. So is it with the sanctified Mind and spiritual Truth: There is a Measure of Light issuing from spiritual Truths, that our Minds are capable of; what is beyond this Measure, belongs to Glory; and the gazing after it will rather dazle than enlighten us: And such is the issue of over-strained Speculations, when the Mind endeavours an Excess as to its Measure. But all Light from Truth which tends to the filling up of that Measure, is pleasant, and natural to the sanctified Mind. It sees Wisdom, Glory, Beauty, and Usefulness, in the most spiritual, sublime and mysterious Truths, that are revealed in and by the Word; labouring more and more to comprehend them, because of their Excellency. For want hereof, we know how the Truths of the Gospel are by many despised, reproached, scorned, as those which are no less foolishness to them, to be believed, than the Precepts of it are grievous to be obeyed.

Sect. 54 (4) He is so, as he is the Exemplary Cause of our Holiness. The design of God in working Grace and Holiness in us, is that we may be conformed to the Image of his Son, that he may be the First-born among many brethren, Rom. 8. 29. And our Design in the attaining of it, is first that we may be like him, and then express or shew forth the Vertues of him who has called us out of Darkness into his Marvellous Light, to his Glory and Honour, 1 Pet. 2. 9. To this End is he proposed in the Purity of his Natures, the Holiness of his Person, the Glory of his Graces, the Innocency and usefulness of his Conversation in the World, as the great Idea and Exemplar, which in all things we ought to conform our selves to. And as the Nature of Evangelical Holiness consists herein, namely, in an universal Conformity to him, as he is the Image of the Invisible God, so the Proposal of his Example to us, is an effectual Means of ingenerating and encreasing it in us.

Sect. 55 It is by all confessed, that Examples are most effectual wayes of Instruction, and if seasonably proposed do secretly sollicit the Mind to Imitation, and almost unavoidably encline it thereunto. But when to this Power which Examples have naturally and morally to instruct and affect our Minds, things are peculiarly designed and instituted of God to be our Examples, He requiring of us, that from them we should learn both what to doe, and what to avoid, their Force and Efficacy is encreased. This the Apostle instructs us in at large, 1 Cor. 10. 6, 7, 8, 9, 10, 11. Now both these concurr in the Example of Holiness that is given us in the Person of Christ. For,

First, He is not only in himself morally considered, the most perfect, absolute, glorious Pattern of all Grace, Holiness, Vertue, Obedience, to be chosen and preferred above all others, but he is onely so; there is no other compleat Example of it. As for those Examples of Heroical Vertue, or Stoical Apathie which are boasted of among the Heathens, it were an easie matter to find such Flaws and Tumors in them, as would render them not only uncomely but deformed and monstrous. And in the Lives of the best of the Saints, there is declared what we ought expressly to avoid, as well as what we ought to follow; and in some things we are left at a loss, whether it be safe to conform to them or no, seeing we are to be followers of none any further than they were so of Jesus Christ, and wherein they were so; neither in what they were or did, absolutely our Rule and Example in its self, but only so farr as therein they were conformable to Christ. And the best of their Graces, the highest of their Attainments, and the most perfect of their Duties, have their Spots and Imperfections; so that although they should have exceeded what we can attain to, and are therefore meet to be proposed to our Imitation, yet do they come short of what we aim at, which is to be Holy as God is Holy. But in this our great Exemplar, as there was never the least shew of variableness from the Perfection of Holiness, (for he did no sin, neither was there any guile found in him, yea in him was Light and no Darkness at all) so were all his Graces, all his Actings of them, all his Duties, so absolute and compleat, as that we ought to aim no higher, nor to propose any other Pattern to our selves. And who is it, that aiming at any Excellency, would not design the most absolute and perfect Example. This therefore is to be found as to Holiness in Christ, and in him alone.

Sect. 56 And Secondly, He is appointed of God for this Purpose. One End why God sent his Son to take our Nature upon him, and to converse in the World therein, was that he might set us an Example in our own Nature, in one who was like to us in all things, sin only excepted, of that Renovation of his Image in us, of that Return to him from Sin and Apostasie, of that Holy Obedience which he requires of us. Such an Example was needfull, that we might never be at a loss about the Will of God in his Commands, having a glorious Representation of it before our Eyes; and this could be given us no otherwise but in our own Nature. The Angelical Nature was not suited to set us an Example of Holiness and Obedience, especially as to the Exercise of such Graces as we principally stand in need of in this World. For what Examples could Angels set to us in themselves, of Patience in Afflictions, of Quietness in Sufferings, seeing their Nature is incapable of such things. Neither could we have had an Example that was perfect and compleat in our own Nature, but only in One who was Holy, Harmless, Undefiled and separate from Sinners. To this End therefore among others did God send his own Son to take our Nature on him, and therein to represent to us the perfect Idea of that Holiness and Obedience which he requires of us. It is evident therefore, that these two Considerations of an Instructive Example, that is has a moral aptitude to incite the Mind to Imitation, and that it is instituted of God to that Purpose, are both found Eminently in this of Christ.

Sect. 57 But there is yet more in this matter: (First) as God has appointed the Consideration of Christ as an especial Ordinance to the Encrease of Holiness in us, so his Holy Obedience as proposed to us, has a peculiar Efficacy to that purpose beyond all other Instituted Examples. For (1) we are often called to behold Christ, and to look upon him; or it is promised that we shall do so, Isa. 45. 22. Zech. 12. 10. Now this beholding of Christ or looking on him, is the Consideration of him by Faith to the Ends for which he is exhibited, proposed and set forth of God in the Gospel, and Promises thereof. This therefore is an especial Ordinance of God, and is by his Spirit made effectual. And these Ends are two: 1. Justification, 2. Salvation, or Deliverance from Sin and Punishment. Look, saith he, to me, and be saved. This was he on the Cross, and is still so in the Preaching of the Gospel, wherein he is evidently crucifyed before our eyes, Gal. 3. 1. lifted up as the Brazen Serpent in the Wilderness, Joh. 3. 14, 15. That we looking on him by Faith, as bearing our sins in his own Body on the Tree, 1 Pet. 1. 24. and receiving the Attonement made thereby, Rom. 5. 11. may through Faith in him be Justified from all our Sins, and saved from the Wrath to come. But this we intend not. For (2) He is of God proposed to us in the Gospel, as the great Pattern and Exemplar of Holiness; so as that by Gods Appointment our beholding and looking on him in the Way mentioned, is a Means of the Encrease and growth of it in us. So our Apostle declares, 2 Cor. 3. 18. We all with open face, beholding as in a Glass the Glory of the Lord, are changed into the same Image, from Glory to Glory, even by the Spirit of the Lord. That which is proposed to us, is the Glory of the Lord; or the Glory of God in the Face of Jesus Christ, Chap. 4. v. 6. that is, God gloriously manifesting himself in the Person of Christ. This are we said to behold with open face; The Veil of Types and Shadowes being taken off and removed, Faith does now clearly and distinctly view and consider Jesus Christ as he is represented to us in the glass of the Gospel; that is, the Evidences of the Presence of God in him and with him, in his Work, Purity and Holiness. And the Effect hereof is, that we are through the Operation of the Spirit of God changed into the same Image, or made Holy, and therein like to him.

Sect. 58 (Secondly,) There is peculiar Force and Efficacy by the way of Motive in the Example of Christ, to encline us to the Imitation of him, that is not to be found in any other Example on any Occasion whatever. Because, (1) Whatever is proposed to us, in what he was, or what he did, as our Pattern and Example, he was it, and did it, not for his own sake, but out of free and meer Love to us. That pure Nature of his, which we ought to be labouring after a Conformity to, 1 Joh. 3. 3. and which he will at length bring us to, Phil. 3. 21. he took it upon him by an infinite Condescension, meerly out of Love to us, Heb. 2. 14, 15. Phil. 2. 5, 6, 7. And all the Actings of Grace in him, all the Duties of Obedience which he performed, all that glorious Complyance with the Will of God in his Sufferings which he manifested, proceed all from his Love to us, Joh. 17. 19. Gal. 2. 20. These things being in themselves truely Honourable and Excellent, yea, being only so; the Holiness and Obedience which God requires of us consisting in them, being by the Appointment of God proposed to our Imitation in the Example of Jesus Christ, how must it needs influence and prevail on gracious Souls to endeavour a Conformity to him therein, to be as he was, to do as he did, seeing he was what he was, and did what he did, meerly out of Love to us, and for no other End. And (2) Every thing which we are to imitate in Christ, is other wayes also beneficial to us. For we are in its Place and Way even saved thereby. By his Obedience we are made Righteous, Rom. 5. 19. There is no Grace nor Duty of Christ, which he did perform, but we have the Advantage and Benefit of it. And this encreases the Efficacy of this Example. For who would not strive to obtain these things in himself, of whose being in Christ he has so great Advantage.

Sect. 59 In this Regard also therefore is the Lord Christ made Sanctification to us, and is the Cause of Evangelical Holiness in us. And certainly we are the most of us much to blame, that we do not more abound in the use of this Means to the End mentioned. Did we abide more constantly in the beholding or Contemplation of the Person of Christ, of the Glory and Beauty of his Holiness, as the Pattern and great Example proposed to us, we should be more transformed into his Image and Likeness. But it is so fallen out, that many who are called Christians, delight to be talking of, and do much admire the vertuous Sayings and Actions of the Heathen, and are ready to make them the Object of their Imitation, whilest they have no thoughts of the Grace that was in our Lord Jesus Christ, nor do endeavour after Conformity thereunto. And the Reason is, because the Vertue which they seek after and desire, is of the same Kind with that which was in the Heathen, and not of that Grace and Holiness which was in Christ Jesus. And from there also it is that some, who, not out of Love to it, but to decry other important Mysteries of the Gospel thereby, do place all Christianity in the Imitation of Christ, do yet indeed in their practice despise those Qualities and Dutyes wherein he principally manifested the Glory of his Grace. His Meekness, Patience, Self-denyal, Quietness in bearing Reproaches, Contempt of the World, Zeal for the Glory of God, Compassion to the Souls of men, Condescentions to the Weaknesses of all, they regard not. But there is no greater Evidence, that whatever we seem to have of any thing that is good in us, is no part of Evangelical Holiness, than that it does not render us conformable to Christ.

Sect. 60 And we should alwayes consider, how we ought to act Faith on Christ with respect to this End. Let none be guilty practically of what some are falsely charged withall as to Doctrine. Let none divide in the Work of Faith, and Exercise themselves but in the one half of it. To Believe in Christ for Redemption, for Justification, for Sanctification, is but one half of the Duty of Faith. It respects Christ only as he died and suffered for us, as he made Attonement for our sins, Peace with God, and Reconciliation for us, as his Righteousness is imputed to us to Justification. To these Ends indeed is he firstly and principally proposed to us in the Gospel, and with respect to them are we exhorted to receive him, and to believe in him. But this is not all that is required of us. Christ in the Gospel is proposed to us as our Pattern and Example of Holiness. And as it is a cursed Imagination, that this was the whole End of his Life and Death, namely, to exemplifie and confirm the Doctrine of Holiness which he taught; so to neglect his so being our Example, in considering him by Faith to that End, and labouring after Conformity to him, is evil and pernitious. Wherefore, let us be much in the Contemplation of what he was, what he did, how in all Instances of Duties and Trials he carried himself, untill an Image or Idea of his perfect Holiness is implanted in our Minds, and we are made like to him thereby.

Sect. 61 (4ly,) That which principally differences Evangelical Holiness with respect to the Lord Christ, from all other Natural or Moral Habits or Duties, and whereby he is made Sanctification to us, is, that from him, his Person as our Head, the Principle of spiritual Life and Holiness in Believers is derived; and by vertue of their Vnion with him, real Supplyes of spiritual Strength and Grace, whereby their Holiness is preserved, maintained and encreased, are constantly communicated to them. On the stating and proof hereof, the whole difference about Grace and Morality does depend, and will issue. For if that which men call Morality be so derived from the Lord Christ by vertue of our Union with him, it is Evangelical Grace; if it be not, it is either nothing, or somewhat of another Nature and Kind; for Grace it is not, nor Holiness neither. And all that I have to prove herein, is, that the Lord Jesus Christ is an Head of Influence, the Spring or Fountain of spiritual Life to his Church, wherein I know my self to have the Consent of the Church of God in all Ages. And I shall confine the proof of my Assertion to the ensuing Positions, with their Confirmation.

Sect. 62 First, Whatever Grace God promises to any, bestowes on them or workes in them, it is all so bestowed and wrought, in, by and through Jesus Christ, as the Mediatour or middle Person between God and them. This the very Notion and Nature of his Office of Mediator, and his Interposition therein between God and us, does require. To affirm, that any good thing, any Grace, any Vertue is given to, or bestowed on us, or wrought in us by God, and not immediately through Christ; or that we Believe in God, yield Obedience to him, or Praise with Glory, not directly by Christ; is utterly to overthrow his Mediation. Moses indeed is called a Mediator between God and the People, Gal. 3. 19. as he was an Internuntius, a Messenger to declare the Mind of God to them, and to return their Answers to God; but to limit the Mediatory Work of Christ to such an Interposition only, is to leave him but one Office, that of a Prophet, and to destroy the principal Uses and Effects of his Mediation towards the Church. In like manner, because Moses is called [[original in non-Latin script]], a Saviour or Redeemer, Acts 7. 35. metaphorically, with respect to his Use and Employment in that mighty Work of the Deliverance of the People out of Aegypt; some will not allow, that the Lord Christ is a Redeemer in any other sence, subverting the whole Gospel, with the Faith and Souls of men. But in particular what there is of this nature in the Mediation of Christ, in his being the middle Person between God and us, may be declared in the ensuing Assertions.

Sect. 63 (1) God himself is the absolute, infinite Fountain, the supream efficient Cause of all Grace and Holiness. For He alone is originally and essentially Holy, as he only is Good, and so the first Cause of Holiness and Goodness to others. Hence he is called the God of all Grace, 1 Pet. 5. 10. The Author, Possessour and Bestower of it. He has Life in himself, and quickenes whom he pleases, Joh. 5. 26. With him is the Fountain of Life, Psal. 36. 9. as has been declared before. This I suppose needs no further Confirmation with them who really acknowledge any such thing as Grace and Holiness. These things, if any, are among those perfect Gifts which are from above, coming down from the Father of Lights, with whom is no variableness nor shadow of turning, Jam. 1. 17.

Sect. 64 (2) God from his own fullness communicates to his Creatures, either by the way of Nature, or by the way of Grace. In our first Creation God implanted his Image on us, in Uprightness and Holiness, in and by the making or Creation of our Nature: And had we continued in that State, the same Image of God should have been communicated by natural Propagation. But since the Fall and entrance of Sin, God no more communicates Holiness to any by way of Nature, or natural Propagation. For if he did so, there would be no Necessity that every one who is born must be born again, before he enter into the Kingdom of God; as our Saviour affirmes there is, Joh. 3. 3. For he might have Grace and Holiness from his first Nativity. Nor could it be said of Believers, that they are born not of Blood, nor of the Will of the Flesh, nor of the Will of Man, but of God, John 1. 13. For Grace might be propagated to them by those natural Means. It was the old Pelagian Figment, That what we have by Nature we have by Grace, because God is the Author of Nature. So he was as it was pure, but it is our own as it is corrupt; and what we have thereby, we have of our selves in Contradiction to the Grace of God. That which is born of the flesh is flesh; and we have nothing else by Natural Propagation.

Sect. 65 (3) God communicates nothing in a way of Grace to any, but in and by the Person of Christ as the Mediator and Head of the Church, John 1. 18. In the Old Creation all things were made by the Eternal Word, the Person of the Son, as the Wisdom of God, Joh. 1. 3. Col. 1. 16. There was no immediate Emanation of Divine Power from the Person of the Father, for the production of all or any created Beings, but in and by the Person of the Son, their Wisdom and Power being one and the same as acted in him. And the supportation of all things in the course of Divine Providence is his immediate Work also; from where he is said to uphold all things with the Word of his Power, Heb. 1. 3. And so it is in the New Creation, with respect to his Person as Mediator. Therein was he the Image of the Invisible God, the First-born of every Creature, having the preeminence in all things; and he is before all things, and by him all things consist, Col. 1. 15, 17, 18. In the raising of the whole New Creation, which is by a new spiritual Life and Holiness communicated to all the parts of it, the Work is carryed on immediately by the Person of Christ the Mediator, and none has any share therein but what is received and derived from him. This is plainly asserted, Ephes. 2. 10. So the Apostle disposes of this matter; the Head of every man is Christ, and the Head of Christ is God, 1 Cor. 11. 3. which is so in respect of Influence, as well as of Rule. As God does not Immediately govern the Church, but in and by the Person of Christ, whom he has given to be Head over all things thereunto; so neither does he administer any Grace or Holiness to any, but in the same order; For, the Head of every man is Christ, and the Head of Christ is God.

Sect. 66 (4) God does work real, effectual, sanctifying Grace, spiritual Strength and Holiness in Believers, yea that Grace whereby they are enabled to Believe, and are made Holy, and does really sanctifie them more and more, that they may be preserved blameless to the coming of our Lord Jesus Christ. This has been so fully confirmed in the whole of what has been discoursed both concerning Regeneration and Sanctification, as that it must not be here again insisted on. Wherefore, all this Grace according to the former Assertions is Communicated to us through and by Christ, and no otherwise.

Secondly, Whatever is wrought in Believers by the Spirit of Christ, it is in their Vnion to the Person of Christ, and by vertue thereof. That the Holy Spirit is the immediate efficient Cause of all Grace and Holiness, I have sufficiently proved already, to them to whom any thing in this kind will be sufficient. Now the End why the Holy Spirit is sent, and consequently of all that he does as he is so sent, is to glorifie Christ; and this he does by receiving from Christ, and communicating thereof to others, Joh. 16. 13, 14, 15. And there are two Works of this kind which he has to doe, and does effect. 1. To unite us to Christ: And, 2. To Communicate all Grace to us from Christ, by vertue of that Union.

(1) By him are we united to Christ, that is his Person, and not a Light within us as some think, nor the Doctrine of the Gospel as others with an equal folly seem to imagine. It is by the Doctrine and Grace of the Gospel that we are united, but it is the Person of Christ whereunto we are united. For he that is joyned to the Lord is one Spirit, 1 Cor. 6. 17. because by that one Spirit he is joyned to him. For by one Spirit we are all baptized into one Body, 1 Cor. 12. 13. implanted into the Body, and united to the Head. And therefore, if we have not the Spirit of Christ, we are none of his, Rom. 8. 9. We are therefore his, that is, united to him, by a Participation of his Spirit. And hereby Christ himself is in us, for Jesus Christ is in us, except we be Reprobates, 2 Cor. 13. 5. That is, he is in us by his Spirit that dwelles in us, Rom. 8. 9, 11. 1 Cor. 6. 19. It may therefore be enquired, Whether we receive the Spirit of the Gospel from the Person of Christ, or no. And this is the Enquiry, which nothing but the extreme Ignorance or Impudence of some could render seasonable or tolerable, seeing formerly no Christian ever doubted of it, nor is he so now, who does disbelieve it. It is true, we receive him by the Preaching of the Gospel, Gal. 3. 2. But it is no less true, that we receive him immediately from the Person of Christ. For no other Reason is he called so frequently the Spirit of Christ; that is, the Spirit which he gives, sends, bestowes, or Communicates. He receives of the Father the Promise of the Holy Ghost, and sheddes him forth. Acts 2. 33.

Sect. 7 But it may be said, That if hereby we are united to Christ, namely, by his Spirit, then we must be Holy and Obedient before we so receive him, wherein our Vnion does consist. For certainly, Christ does not unite ungodly and impure Sinners to himself, which would be the greatest dishonour to him imaginable. We must therefore be holy, obedient, and like to Christ, before we can be united to him, and so consequently before we receive his Spirit, if thereby we are united to him.

An. 1. If this be so, then indeed are we not beholding in the least to the Spirit of Christ that we are Holy and Obedient, and like to Christ. For he that has the Spirit of Christ, is united to him: And he who is united to him, has his Spirit, and none else. Whatever therefore is in any man, of Holiness, Righteousness or Obedience, antecedent to Vnion with Christ, is no especial Effect of his Spirit. Wherefore, in this case we must purifie our selves, without any Application of the Blood of Christ to our Souls, and we must sanctifie our selves, without any Especial Work of the Spirit of God on our Nature. Let them that can, satisfie themselves with these things, for my part, I have no esteem or valuation of that Holiness as Holiness, which is not the immediate Effect of the Spirit of Sanctification in us.

2. It is granted, that Ordinarily, the Lord Christ, by the Dispensation of his Word, by Light and Convictions from there ensuing, does prepare the Souls of men in some measure for the Inhabitation of his Spirit. The Way and Manner hereof has been fully before declared.

3. It is denyed, that on this Supposition, the Lord Christ does unite impure or ungodly Sinners to himself, so as that they should be so united, and continue impure and ungodly. For in the same instant whereby any one is united to Christ, and by the same Act whereby he is so united, he is really and habitually purified and sanctified. For, where the Spirit of God is, there is Liberty, and Purity, and Holiness. All Acts and Duties of Holiness, are in order of Nature consequential hereunto; but the Person is quickened, purified, and sanctified in its Vnion.

Whereas therefore the Spirit of Christ communicated from him, for our Vnion with him, is the Cause and Author of all Grace and Evangelical Holiness in us, it is evident, that we receive it directly from Christ himself, which gives it the Difference from all other Habits and Acts pleaded for.

Sect. 68 (2) The second Work of the Spirit is, to communicate all Grace to us from Christ, by vertue of that Vnion. I shall take it for granted, untill all that has been before discoursed about the Work of the Holy Spirit in our Regeneration and Sanctification, be disproved, that he is the Author of all Grace and Holiness; and when that is disproved, we may part with our Bibles also, as Books which do openly and palpably mislead us. And what he so works in us, he does it in pursuit of his first Communication to us, whereby we are united to Christ, even for the Edification, Preservation, and further Sanctification of the Mystical Body, making every Member of it meet for the Inheritance of the Saints in Light. And in those Supplyes of Grace which he so gives, acted by us in all Duties of Obedience, consists all the Holiness which I desire any acquaintance withall, or a participation of.

Christ is the Head of the Church as his mystical body not only in a political sense of rule and government but as a really spiritual head unto vital influences of grace unto all his members — as in the natural body every member receives influences of life and strength from the head without which it can neither act nor move nor discharge its place, so every member of the mystical body receives from Christ grace for holiness and obedience, and because he lives, we live also (John 14:19). From Christ the Head of the Church there is a supply of spiritual life, strength, and nourishment made unto every member of the body unto its increase, growth, and edification (Ephesians 4:15-16; Colossians 2:19) — we are members of his body, of his flesh and of his bones (Ephesians 5:30), and if there could be an intercision for one moment of influences of spiritual life and grace from the person of Christ unto the Church, the whole would immediately die and perish eternally.

Christ himself taught the derivation of all grace from him using the vine and branches — 'I am the vine, ye are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing' (John 15:5); nothing becomes fruit in the branch that was not nourishment from the vine, and nothing is duty or obedience in believers but what is grace from Christ communicated unto them. Christ is our life and our life is hid with him in God (Colossians 3:3) — he is not our life formally (for then it would be his life only), but efficiently as the immediate cause and author of it; 'I live, yet not I, but Christ liveth in me' (Galatians 2:20), and he does so only by the communication of vital principles and a power for vital acts, that is, grace and holiness from himself unto us.

Of Christ's fullness have all believers received and grace for grace (John 1:16) — there is in the human nature of Christ, inseparably united to the divine, an all-fullness of grace and truth received by the good pleasure of the Father (Colossians 1:19), and from this inexhaustible fountain all grace in every kind whereof believers are made partakers is derived unto them, according to the measure allotted to each (Ephesians 4:7).

Sect. 72 To the same purpose is he said to be our Life, and our Life to be hid with him in God; Col. 3. 3. Life is the Principle of all Power and Operation. And the Life here intended, is that whereby we live to God, the Life of Grace and Holiness. For the Actings of it consist in the setting of our Affections on heavenly things, and mortifying our Members that are on the Earth. This Life Christ is; He is not so Formally; for if he were, then it would not be our Life, but his only. He is therefore so Efficiently, as that he is the immediate Cause and Author of it, and that as he is now with God in Glory. Hence it is said, that we live, that is, this Life of God, yet so as that we live not of our selves, but Christ lives in us, Gal. 1. 20. And he does no otherwise live in us, but by the Communication of vital Principles, and a Power for vital Acts, that is Grace and Holiness from himself to us. If he be our Life, we have nothing that belongs thereunto, that is, nothing of Grace of Holiness, but what is derived to us from him.

Sect. 73 To conclude, we have all Grace and Holiness from Christ, or we have it of our selves. The old Pelagian Fiction, that we have them from Christ, because we have them by yielding Obedience to his Doctrine, makes our selves the only Spring and Author of them, and on that Account very justly condemned by the Church of old, not only as false, but as blasphemous. Whatever therefore is not thus derived, thus conveyed to us, belongs not to our Sanctification or Holiness, nor is of the same Nature or Kind with it. Whatever Ability of Mind or Will may be supposed in us, what Application soever of Means may be made for the exciting and exercise of that Ability, whatever Effects, in Vertues, Dutyes, all Offices of Humanity and Honesty, or Religious Observances, may be produced thereby from them, and wrought by us, if it be not all derived from Christ, as the Head and Principle of spiritual Life to us, it is a thing of another nature than Evangelical Holiness.

Sect. 74 Thirdly; The immediate efficient Cause of all Gospel Holiness, is the Spirit of God. This we have sufficiently proved already. And although many Cavils have been raised against the Manner of his Operation herein, yet none have been yet so hardy, as openly to deny that this is indeed his Work: For so to doe, is upon the matter expressly to renounce the Gospel. Wherefore, we have in our foregoing Discourses, at large vindicated the manner of his Operations herein, and proved, that he does not educe Grace by Moral Applications to the natural Faculties of our Minds, but that he creates Grace in us by an immediate Efficiency of Almighty Power. And what is so wrought and produced, differes Essentially from any Natural or Moral Habits of our Minds, however acquired or improved.

Sect. 75 Fourthly; This Evangelical Holiness is a Fruit and Effect of the Covenant of Grace. The Promises of the Covenant to this purpose, we have before on other Occasions insisted on. In them does God declare, That he will cleanse and purifie our Natures, that he will write his Law in our Hearts, put his Fear in our inward parts, and cause us to walk in his Statutes, in which things our Holiness does consist. Whoever therefore has any thing of it, he does receive it in the Accomplishment of these Promises of the Covenant. For there are not two wayes whereby men may become Holy, one by the Sanctification of the Spirit according to the Promise of the Covenant, and the other by their own Endeavours without it; though indeed Cassianus with some of the Semi-Pelagians, dreamed somewhat to that purpose. Wherefore, that which is thus a Fruit and Effect of the Promise of the Covenant, has an especial Nature of its own, distinct from whatever has not that Relation to the same Covenant. No man can ever be made partaker of any the least Degree of that Grace or Holiness which is promised in the Covenant, unless it be by vertue and as a Fruit of that Covenant. For if they might do so, then were the Covenant of God of none Effect; for what it seems to promise in a peculiar Manner, may on this Supposition be attained without it, which renders it an empty Name.

Sect. 76 Fifthly; Herein consists the Image of God, whereunto we are to be renewed. This I have proved before, and shall afterward have Occasion to insist upon. Nothing less than the intire Renovation of the Image of God in our Souls, will constitute us Evangelically Holy. No series of Obediential Actings, no Observance of Religious Duties, no Attendance to Actions among men as Morally vertuous and usefull, how exact soever they may be, or how constant soever we may be to them, will ever render us lovely or holy in the sight of God, unless they all proceed from the Renovation of the Image of God in us, or that Habitual Principle of spiritual Life and Power which renders us conformable to him.

Sect. 77 From what has been thus briefly discoursed, we may take a Prospect of that horrible mixture of Ignorance and Impudence wherewith some contend, that the Practice of Moral Vertue is all the Holiness which is required of us in the Gospel; neither understanding what they say, nor whereof they do affirm. But yet this they do with so great a Confidence, as to despise and scoffe at any thing else which is pleaded to belong thereunto. But this Pretence, notwithstanding all the swelling words of vanity wherewith it is set off and vended, will easily be discovered to be weak and frivolous. For,

The claim that moral virtue is the whole of holiness fails first because the term 'moral virtue' is not once used by the Holy Ghost in Scripture to denote the obedience required under the covenant of grace — those who impose it on others with such confidence despise the terms the Holy Ghost uses to declare spiritual things, which are foolishness to them precisely because they do not understand the things themselves.

The term 'moral' has a double signification — opposed to 'instituted' (as moral worship is opposed to ceremonial), and opposed to 'supernatural or theological' (as the graces of faith, love, and hope exceed the sphere of morality); the duties of holiness have morality in the first sense but not in the second, and to confine holiness to morality in the second sense is to deny that the principle and acts of holiness are of any supernatural kind.

Even if moral virtue contains all the obedience materially required by the law of nature in the covenant of works, it cannot be our evangelical holiness — not only for many reasons, but principally because it has not that respect unto Jesus Christ which our sanctification has; the interposition of Christ's person and mediation, the abolishing of the old covenant and establishment of the new, utterly changes the nature, principles, and whole manner of our obedience unto God.

Sect. 81 (4) Some give us such a Description of Morality, as that it should be of the same extent with the Light and Law of Nature, or the Dictates of it, as rectified and declared to us in the Scripture. And this I confess requires of us the Obedience which is due towards God by the Law of our Creation, and according to the Covenant of Works materially and formally. But what is this to Evangelical Holiness and Obedience? Why it is alleadged, that Religion before the Entrance of Sin and under the Gospel is one and the same, and therefore there is no difference between the Duties of Obedience required in the one and the other. And it is true, that they are so far the same, as that they have the same Author, the same Object, the same End, and so also had the Religion under the Law, which was therefore so far the same with them. But that they are the same as to all the Acts of our Obedience, and the Manner of their Performance, is a vain Imagination. Is there no Alteration made in Religion by the Interposition of the Person of Christ to be Incarnate, and his Mediation? No Augmentation of the Object of Faith? No Change in the Abolishing of the Old Covenant, and the Establishment of the New; the Covenant between God and Man being that which gives the especial form and kind to Religion, the Measure and Denomination of it? No Alteration in the Principles, Aids, Assistances, and whole Nature of our Obedience to God? The whole Mystery of Godliness must be renounced, if we intend to give way to such Imaginations. Be it so then, that this Moral Vertue and the Practice of it, do contain and express all that Obedience materially considered, which was required by the Law of Nature in the Covenant of Works, yet, I deny it to be our Holiness or Evangelical Obedience; and that as for many other Reasons, so principally, because it has not that respect to Jesus Christ which our Sanctification has.

Sect. 82 (5) If it be said, that by this Moral Vertue they intend no Exclusion of Jesus Christ, but include a respect to him, I desire only to ask, whether they design by it such an Habit of Mind, and such Acts from there proceeding, as have the Properties before described, as to their Causes, Rise, Effects, Use, and Relation to Christ and the Covenant, as are expressely and plainly in the Scripture assigned to Evangelical Holiness? Is this Moral Vertue, that which God has predestinated or chosen us to before the Foundation of the World? Is it that which he workes in us in the pursuit of Electing Love? Is it that which gives us a new Heart, with the Law of God written in it? or is it a Principle of spiritual Life, disposing, enclining, enabling us to live to God according to the Gospel, produced in us by the effectual Operation of the Holy Ghost, not educed out of the natural Powers of our own Souls by the mere Applications of external Means? Is it that which is purchased and procured for us by Jesus Christ, and the Encrease whereof in us he continues to intercede for? Is it the Image of God in us, and does our Conformity to the Lord Christ consist therein? If it be so, if Moral Vertue answer all these Properties and Adjuncts of Holiness, then the whole Contest in this matter is, whether the Holy Spirit or these men be wisest, and know best how to express the things of God Rationally and Significantly. But if the Moral Vertue they speak of, be inconcerned in these things, if none of them belong to it, if it may and does consist without it, it will appear at length to be no more as to our Acceptance before God, than what one of the greatest Morallists in the World complained that he found it when he was dying, a mere empty Name. But this fulsome Pelagian Figment of an Holiness or Evangelical Righteousness, whose Principle should be Natural Reason, and whose Rule is the Law of Nature as explained in the Scripture, whose Use and End is Acceptation with God, and Justification before him, whereof those who plead for it, the most of them, seem to understand no more but outward Acts of Honesty, nor do practise so much, being absoluely opposite to and destructive of the Grace of our Lord Jesus Christ, being the mere Doctrine of the Quakers, by whom it is better and more intelligibly expressed, than by some new Patrons of it among us; will not in the Examination of it create any great Trouble, to such as look upon the Scripture to be a Revelation of the Mind of God in these things.

CHAP. VII. Of the Acts and Duties of Holiness.

(1) Actual inherent Righteousness in Duties of Holiness and Obedience, explained. The Work of the Holy Spirit with respect thereunto. (2) Distribution of the Positive Duties of Holiness. (3) Internal Duties of Holiness. (4) External Duties, and their Difference. (5) Effectual Operation of the Holy Spirit Necessary to every Act of Holiness. (6) Dependance on Providence with respect to things Natural, and on Grace with respect to things Supernatural, compared. (8) Arguments to prove the Necessity of Actual Grace, to every Duty of Holiness. (15) Contrary Designs and Expressions of the Scripture and some men, about Duties of Holiness.

Sect. 1 THE Second Part of the Work of the Spirit of God in our Sanctification, respects the Acts and Duties of Holy Obedience. For what we have before treated of, chiefly concerns the Principle of it as habitually resident in our Souls, and that both as to its first Infusion into us, as also its Preservation and Increase in us. But we are not indued with such a Principle or Power to Act it at our pleasure, or as we see good, but God moreover, workes in us to will and to doe, of his own good pleasure. And all these Acts and Duties of Holiness or Gospel Obedience, are of two sorts; or may be referred to two Heads. (1) Such as have the Will of God in Positive Commands for their Object, which they respect in Duties internal and external, wherein we do what God requires. (2) Such as respect Divine Prohibitions, which consist in the Actings of Grace or Holiness, in an Opposition to or the Mortification of Sin. And what is the Work of the Holy Spirit, what is the Aid which he affords us in both these sorts of Duties, must be declared.

Sect. 2 The Acts and Duties of the First sort, respecting Positive Divine Commands, fall under a double Distinction. For, 1. They are in their own Nature either Internal only; Or, 2. External also. There may be internal Acts of Holiness, that have no external Effects. But no external Acts or Duties are any part of Holiness, which are only so and no more; for it is required thereunto, that they be quickened and sanctified by internal Acting of Grace. Two Persons may therefore at the same time perform the same Commanded Duties, and in the same outward Manner, yet may it be the Duty of Evangelical Holiness in the one, and not in the other; as it was with Cain and Abel, with the other Apostles and Judas. For if Faith and Love be not acted in either of them, what they do, is Duty but Equivocally, properly it is not so.

Sect. 3 1. By the Duties of Holiness that are internal only, I intend all Acts of Faith, Love, Trust, Hope, Fear, Reverence, Delight, that have God for their immediate Object, but go not forth, nor exert themselves in any external Duties; and in these does our spiritual Life to God principally consist. For they are as the first Acts of Life, which principally evidence the Strength or Decayes of it. And from these we may take the best Measure of our spiritual Health, and interest in Holiness. For we may abound in outward Duties, and yet our Hearts be very much alienated from the Life of God. Yea sometimes men may endeavour to make up what is wanting with them, by a multitude of outward Duties, and so have a Name to live when they are dead, wherein the true Nature of Hypocrisie and Superstition does consist. Isa. 1. 11, 12, 13, 14, 15. But when the internal Actings of Faith, Fear, Trust and Love, abound and are constant in us, they evidence a vigorous and healthy Condition of Soul.

Sect. 4 2. Duties that are external also are of two sorts; or are distinguished with respect to their Objects, and End. For, (1) God himself is the Object and End of some of them, as of Prayer and Prayses, whether private or more solemn. And of this nature are all those which are commonly called, Duties of the first Table, all such as belong to the Sanctification of the Name of God in his Worship. (2) Some respect Men of all sorts in their various Capacities, and our various Relations to them, or have Men for their Object, but God for their End. And among these also I include those which principally regard our selves, or our own Persons. The whole of what we intend, is summarily expressed by our Apostle, Tit. 2. 12.

Sect. 5 Concerning all these Acts and Duties, whether internal only, or external also, whether their proper Object be God, or selves, or other Men, so far as they are Acts of Holiness, and are accepted with God, they proceed from a peculiar Operation of the Holy Spirit in us. And herein to make our Intention the more evident, we may distinctly observe.

(1) That there is in the Minds, Wills and Affections of all Believers, a Meetness, Fitness, Readiness and habitual Disposition to the Performance of all Acts of Obedience towards God, all Duties of Piety, Charity, and Righteousness, that are required of them, and hereby are they internally and habitually distinguished from them that are not so. That it is so with them, and from where it comes be so, we have before declared. This Power and Disposition, is wrought and preserved in them by the Holy Ghost.

(2) No Believer can of himself act, that is, actually exert or exercise this Principle, or Power of a spiritual Life, in any one Instance of any Duty, internal or external, towards God or Men, so as that it shall be an Act of Holiness, or a Duty accepted with God. He cannot I say do so of himself, by vertue of any Power habitually inherent in him. We are not in this World intrusted with any such spiritual Ability from God, as without further actual Aid and Assistance, to do any thing that is Good: Therefore,

(3) That which at present I design to prove is, That the Actual Aid, Assistance and internal Operation of the Spirit of God, is necessary, required and granted, to the producing of every holy Act of our Minds, Wills and Affections, in every Duty whatever. Or, notwithstanding the Power or Ability which Believers have received in, or by Habitual Grace, they still stand in need of Actual Grace, in, for, and to every single gracious holy Act or Duty towards God. And this I shall now a little further explain, and then confirm.

Sect. 6 As it is in our natural Lives with respect to Gods Providence, so it is in our spiritual Lives with respect to his Grace. He has in the Works of Nature endowed us with a vital Principle, or an Act of the quickening Soul upon the Body, which is quickened thereby. By vertue hereof, we are enabled to all vital Acts, whether Natural and Necessary, or Voluntary according to the Constitution of our Beings, which is Intellectual. God breathed into man the Breath of Life, and he became a living Soul, Gen. 2. 7. giving him a Principle of Life, he was fitted for, and enabled to all the proper Acts of that Life. For, a Principle of Life, is an Ability and Disposition to Acts of Life. But yet whoever is thus made a living Soul, who is indued with this Principle of Life, he is not able Originally, without any motion or Acting from God as the first Cause, or independently on him, to exert or put forth any vital Act: That which has not this Principle, as a dead Carkase, has no meetness to vital Actions, nor is capable either of Motion or Alteration, but as it receives Impressions from an outward Principle of Force, or an inward Principle of Corruption. But he in whom it is, has a Fitness, Readiness and habitual Power for all vital Actions, yet so as without the Concurrence of God in his Energetical Providence, moving and Acting of him, he can do nothing. For, in God we live, and move, and have our being, Acts 17. 28. And if any one could of himself perform an Action without any Concourse of Divine Operation, he must himself be absolutely the first and only Cause of that Action, that is, the Creatour of a New Being.

As in our natural lives we are furnished with a vital principle enabling all vital acts, yet cannot perform any natural action in absolute independence from God ('In him we live and move and have our being,' Acts 17:28), so in our spiritual lives — we are furnished with a principle of spiritual life enabling and disposing us to live unto God, yet believers who have this principle cannot of themselves without the particular concurrence and assistance of God's grace unto every act perform anything spiritually good.

God does not only create the new creature and sustain it by continual powerful influence, but he also acts it and effectually concurs to every singular duty by new supplies of actual grace — as God formed us for himself by the renovation of his image, he supports and preserves the new creature so that without his continual influential power it would perish, and moreover acts it effectually in every duty; this is the second part of the Spirit's work in sanctification. Christ himself told his disciples, who were already sanctified believers, 'Without me ye can do nothing' (John 15:5) — separated from him as a branch from the vine, receiving no continual supplies of nourishment, every believer can do nothing in fruit-bearing unto God; every act of faith and love, every motion of mind or affection toward God, is part of this fruit-bearing, and none of it can be performed without new actual aid and assistance of grace from Christ.

Sect. 9 Our Apostle confirmes the same Truth, 2 Cor. 3. 4, 5. And such trust have we through Christ to God-ward; not that we are sufficient of our selves, to think any thing as of our selves, but our sufficiency is of God. It is a great and eminent Grace which he declares that he was acting, namely, Trust in God through Christ in the Discharge of his Ministry, and for the blessed Success thereof: But he had no sooner expressed it, than he seems to be jealous lest he should appear to have assumed something to himself, in this Work, or the Trust he had for its Success. This no man was ever more cautious against, and indeed it was incumbent on him so to be, because he was appointed to be the principal Minister and Preacher of the Grace of Jesus Christ. Therefore I say, he addes a Caution against any such Apprehensions, and openly renounces any such Power, Ability, or Sufficiency in himself, as that by vertue thereof he could act so excellent a Grace, or perform so great a Duty. Not that we are sufficient of our selves; And in this matter, he has not only in places innumerable asserted the Necessity and Efficacy of Grace, with our impotency without it, but in his own Instance he has made such a Distinction between what was of himself, and what of Grace, with such an open Disclaimure of any Interest of his own in what was Spiritually good, distinct from Grace, as should be sufficient with all sober Persons, to determine all differences in this Case. See 1 Cor. 15. 10. Gal. 2. 21. and this place. I assume no such thing to my self, I ascribe no such thing to any other, as that I or they should have in our selves a sufficiency to any such purpose. For our Apostle knew nothing of any sufficiency that needed any other thing to make it effectual. And he does not exclude such a sufficiency in our selves with respect to eminent Actings of Grace, and greater Duties, but with respect to every good Thought, or whatever may have a tendency to any spiritual Duty. We cannot conceive, we cannot engage in the Beginning of any Duty by our own sufficiency. For it is the beginning of Dutyes which the Apostle expresses by thinking; our Thoughts and Projections being Naturally the first thing that belongs to our Actions. And this he does as it were on purpose to obviate that Pelagian Fiction, that the Beginning of Good was from our selves, but we had the help of Grace to perfect it. But what then! if we have no such sufficiency, to what purpose should we set about the thinking or doing of any thing that is good? Who will be so unwise as to attempt that which he has no strength to accomplish? And does not the Apostle hereby deny, that he himself had performed and Holy Duties, or Acted any Grace, or done any thing that was good, seeing he had no sufficiency of himself so to doe? to obviate this cavil he confines this denyal of a sufficiency to our selves, we have it not of our selves. But, saith he, our sufficiency is of God, that is, we have it by Actual supplies of Grace, necessary to every Duty; and how God Communicates this sufficiency, and how we receive it, he declares, Chap. 9. v. 8. God is able to make all Grace abound towards you, that ye alwaies having all sufficiency in all things, may abound to every good work. God manifests the abounding of Grace towards us, when he works an effective sufficiency in us, which he does so as to enable us to abound in good works, or Duties of Holiness. These are those supplies of Grace which God gives us to all our Duties, as He had promised to him in his own ease, Chap. 12. 9. And this is the first Demonstration of the Truth proposed to Consideration, namely the Testimonies given in the Scripture, that Believers themselves cannot of themselves perform any Acts or Duties of Holiness, any thing that is spiritually good. Therefore these things are Effects of Grace, and and must be wrought in us by the Holy Ghost, who is the immediate Author of all Divine Operations.

Sect. 10 Secondly, All Actings of Grace, all good Duties are actually ascribed to the Operation of the Holy Ghost. The particular Testimonies hereunto, are so multiplyed in the Scripture, as that it is not convenient nor indeed possible to call them over distinctly, some of them in a way of instance may be insisted on, and reduced to three heads.

Sect. 11 (1) There are many places wherein we are said to be led, guided, acted by the Spirit, to live in the Spirit, to walk after the Spirit, to do things by the Spirit that dwelles in us. For nothing in general can be intended in these expressions, but the Actings of the Holy Spirit of God upon our Souls, in a Complyance wherewith, as acting when we are acted by him, our Obedience to God according to the Gospel does consist, Gal. 5. 16. Walk in the Spirit. To walk in the Spirit, is to walk in Obedience to God according to the supplies of Grace which the Holy Ghost administers to us; for so it is added, that we shall not then fullfill the lusts of the flesh; that is, we shall be kept up to Holy Obedience and the avoydance of sin. So are we said to be led by the Spirit, ver. 18. being acted by him, and not by the vitious depraved principles of our corrupted Nature, Rom. 8. 4. Walk not after the flesh but after the Spirit. To walk after the flesh is to have the principles of indwelling sin, acting its self in us to the production and perpetration of actual sins. Wherefore to walk after the Spirit, is to have the Spirit acting in us, to the effecting of all gracious Acts and Duties. And this is given to us in command, that we neglect not his motions in us, but comply with them in a way of Diligence and Duty; see ver. 14. 15. So are we injoyned, to attend to particular Duties through the Holy Ghost that dwelles in us, 2 Tim. 1. 14. that is, through his Assistance, without which we can do nothing.

Sect. 12 (2) As we are said to be led, and acted by him, so he is declared to be the Authour of all gracious Actings in us, Galat. 5. 22. 23. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, meekness, temperance. All these things are wrought and brought forth in us by the Spirit, for they are his fruits. And not onely the Habit of them, but all their Actings, in all their Exercise are from him. Every Act of Faith is Faith, and every Act of Love is Love, and consequently no Act of them is of our selves, but every one of them is a fruit of the Spirit of God. So in another place he adds an universal affirmative, comprehending all instances of particular Graces and their Exercise, Ephes. 5. 9. The fruit of the Spirit is in all Goodness, and Righteousness and Truth. To these three heads, all Actings of Grace, all Duties of Obedience, all parts of Holiness may be reduced. And it is through the supplies of the Spirit, that he trustes for a good issue of his Obedience, Phil. 1. 19. So is it expressely in the Promise of the Covenant, Ezek. 36. 27. I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Judgments and doe them. This is the whole that God requires of us, and it is all wrought in us by his Spirit. So also Chap. 11. 19, 20. Jerem. 32. 39, 40. All the Obedience and Holiness that God requires of us in the Covenant, all Duties and Actings of Grace, are promised to be wrought in us by the Spirit, after we are assured that of our selves we can doe nothing.

Sect. 13 (3) Particular Graces and their Exercise, are assigned to his acting and working in us, Gal. 5. 5. We through the Spirit wait for the Hope of Righteousness by Faith. The hope of the Righteousness of Faith, is the thing hoped for thereby. All that we look for or expect in this World or hereafter, is by the Righteousness of Faith. Our quiet waiting for this, is an especial Gospel Grace and Duty. This we do not of our selves, but through the Spirit, Phil. 3. 3. We worship God in the Spirit, love the brethren in the Spirit, Col. 1. 8. we purifie our souls in obeying the truth through the Spirit, to unfeigned love of the Brethren, 1 Pet. 1. 22. See Eph. 1. 17. Act. 19. 31. Rom. 5. 5. Rom. 8. 15. 22, 26. 1 Thes. 1. 6. Rom. 14. 17. Chap. 15. 13, 16. of Faith it is said expressely, that it is not of our selves, it is the gift of God, Ephes. 2. 7, 8.

Sect. 14 Thirdly; There are Testimonies that are express to the Position as before laid down, Phil. 2. 13. It is God who workes in you both to will and to doe of his good pleasure. The things thus wrought, are all things that appertain to our Obedience and Salvation, as is evident from the Connexion of the words with v. 12. Work out your Salvation with fear and trembling. Hereunto two things are required: (1) Power for such Operations, or for all the Duties of Holiness and Obedience that are required of us. That this we are indued withall, that this is wrought in us, bestowed upon us, by the Holy Ghost, has been before abundantly confirmed. But when this is done for us, is there ought else yet remaining to be done? Yea, (2) There is the Actual Exercise of the Grace we have received. How may this be Exercised? All the whole work of Grace consists in the internal Acts of our Wills, and external Operations in Duties suitable thereunto. This therefore is incumbent on us, this we are to look to in our selves; it is our Duty so to do, namely to stir up and exercise the Grace we have received in and to its proper Operations. But it is so our Duty, as that of our selves we cannot perform it. It is God who workes effectually in us all those gracious Acts of our Wills, and all holy Operations in a way of Duty. Every Act of our Wills, so far as it is Gracious and Holy, is the Act of the Spirit of God efficiently, He workes in us to will, or the very Act of willing. To say he does only perswade us, or excite and stirre up our Wills by his Grace to put forth their own Acts, is to say he does not do what the Apostle affirms him to do. For, if the gracious Actings of our Wills be so our own as not to be his, he does not work in us to will, but only perswades us so to do. But the same Apostle utterly excludes this pretense, 1 Cor. 15. 10. I laboured abundantly, yet not I, but the grace of God which was with me. He had a Necessity incumbent on him, of declaring the great labour he had undergone, and the pains he had taken in preaching of the Gospel: But yet immediately, least any one should apprehend, that he ascribed any thing to himself, any gracious holy Actings in those Labours, he addes his usual Epanorthosis, Not I; let me not be mistaken; it was not I, by any power of mine, by any thing in me, but it was all wrought in me by the free Grace of the Spirit of God. Not I, but Grace, is the Apostles Assertion. Suppose now, that God by his Grace does no more but aid, assist, and excite the Will in its Actings, that he does not effectually work all the gracious Actings of our Souls in all our Duties; the Proposition would hold on the other hand, Not Grace, but I, seeing the principal Relation of the Effect is to the next and immediate Cause, and from there has it its Denomination. And as he workes them, To Will in us, so also To Doe; that is, Effectually to perform those Duties whereunto the gracious actings of our Wills are required.

Sect. 15 And what has been spoken may suffice to prove, that the Holy Spirit as the Author of our Sanctification, workes also in us all gracious Acts of Faith, Love and Obedience, wherein the first Part of our Actual Holiness and Righteousness does consist. And the Truth thus confirmed, may be further improved to our Instruction and Edification.

(1) It is easily hence discernible, How contrary are the Designs and Expressions of the Scripture, and the Notions of some Men among us. There is not any thing that is good in us, nothing that is done well by us in the way of Obedience, but the Scripture expressely and frequently assigns it to the immediate Operations of the Holy Spirit in us. It does so in general as to all gracious Actings whatever, and not content therewith, it proposes every Grace, and every Holy Duty, distinctly affirming the Holy Ghost to be the immediate Author of them. And when it comes to make mention of us, it positively indeed prescribes our Duty to us, but as plainly lets us know, that we have no power in or from our selves to perform it. But some men speak, and preach, and write utterly to another purpose. The Freedom, Liberty, Power and Ability of our own Wills; the Light, Guidance, and Direction of our own Minds Reasons; and from all, our own Performance of all the Duties of Faith and Obedience, are the [[original in non-Latin script]] of their Discourses; and that in Opposition to what is a[•••]bed in the Scriptures to the Immediate Operations of the Holy Ghost. They are all for Grace, Not I, but Grace, not I but Christ, without him we can do nothing: These are all for our Wills; not Grace but our Wills doe all. It is not more plainly affirmed in the Scripture, that God created Heaven and Earth, that he sustains and preserves all things by his Power, than that he creates grace in the Hearts of Believers; preserves it, acts it, and makes it effectual, working all our Works for us, and all our Duties in us. But Evasions must be found out, strange, forced, uncouth sences, be put upon plain, frequently repeated Expressions, to secure the Honour of our Wills, and to take care, that all the Good we doe, may not be assigned to the Grace of God. To this purpose Distinctions are coyned, Evasions invented, and such an Explanation is given of all Divine Operations, as renders them useless and insignificant. Yea, it is almost grown, if not Criminal, yet weak and ridiculous in the Judgement of some, That any should assign those Works and Operations to the Spirit of God, which the Scripture does, in the very words that the Scripture uses. To lessen the Corruption and Depravation of our Nature by Sin; to extoll the Integrity and Power of our Reasons; to maintain the Freedom and Ability of our Wills in and to things spiritually Good; to resolve the Conversion of men to God, into their Natural good Dispositions, Inclinations and the right use of their Reason; to render Holiness to be only a Probity of Life, or Honesty of Conversation, upon rational Motives and Considerations; are the things that men are now almost wearied with the Repetition of. Scarce a Person that has Confidence to commence for Reputation in the World, but immediately he furnishes himself with some new tinkling Ornaments for these old Pelagian Figments. But whoever shall take an impartial View of the Design and constant Doctrine of the Scripture in this matter, will not be easily carryed away with the plausible Pretences of men exalting their own Wills and Abilities, in Opposition to the Spirit and Grace of God by Jesus Christ.

Sect. 16 (2) From what has been discoursed, a further discovery is made of the Nature of Gospel Obedience, of all the Acts of our Souls therein, and of the Duties that belong thereunto. It is commonly granted, that there is a great difference between the Acts and Duties that are truely gracious, and those which are called by the same name, that are not so, as in any Duties of Faith, of Prayer, of Charity. But this difference is supposed generally to be in the Adjuncts of those Duties, in some properties of them, but not in the kind, nature or substance of the Acts of our minds in them. Nay it is commonly said, that whereas wicked men are said to believe, and doe many things gladly in a way of Obedience; what they so doe, is for the substance of the Acts they perform, the same with those of them who are truely Regenerate and Sanctified. They may differ in their Principle and End, but as to their Substance or Essence they are the same. But there is no small mistake herein. All gracious Actings of our Minds and Souls, whether internal only, in Faith, Love, or Delight, or whether they go out to external Duties required in the Gospel, being wrought in us by the immediate Efficacy of the Spirit of Grace, differ in their Kind, in their Essence and substance of the Acts themselves, from whatever is not so wrought or effected in us. For whatever may be done by any one, in any acting of common Grace, or performance of any Duty of Obedience, being educed out of the power of the Natural Faculties of men, excited by Convictions, as directed and enforced by Reasons and Exhortations, or assisted by common Aids of what nature soever, they are natural as to their kind, and they have no other substance or Being but what is so. But that which is wrought in us by the especial Grace of the Holy Ghost in the way mentioned, is supernatural, as being not educed out of the Powers of our natural Faculties, but an immediate Effect of the Almighty supernatural Efficacy of the Grace of God. And therefore the sole Reason why God accepts and rewards Duties of Obedience in them that are sanctified, and regardes not those which for the outward Matter and Manner of Performance are the same with them, (as to Abel and his Offering he had respect, but he had no respect to Cain and his Offering, Gen. 4. 4, 5.) is not taken from the State and Condition of the Persons that perform them only, though that also have an influence thereinto; but from the Nature of the Acts and Duties themselves also. He never accepts and rejects Duties of the same Kind absolutely with respect to the Persons that do perform them. The Duties themselves are of a different Kind. Those which he accepts are supernatural Effects of his own Spirit in us, whereon he rewardes and crownes the Fruits of his own Grace. And as for what he rejects, whatever Appearance it may have of a Complyance with the outward Command, it has nothing in it that is supernaturally Gracious, and so is not of the same Kind with what he does accept.

CHAP. VIII. Mortification of Sin, the Nature and Causes of it.

(1) Mortification of Sin, the Second Part of Sanctification. (2) Frequently prescribed and enjoyned as a Duty. (3) What the Name signifies, with the Reason thereof: (4) As also that of Crucifying Sin. (5) The Nature of the Mortification of Sin, explained. (6) In-dwelling Sin in its Principle, Operations and Effects, the Object of Mortification. (7) Contrariety between Sin and Grace. (8) Mortification a Part-taking with the whole Interest of Grace against Sin. (9) How Sin is Mortified, and why the Subduing of it is so called. (10) Directions for the right Discharge of this Duty. (13) Nature of it unknown to many. (15) The Holy Spirit the Author and Cause of Mortification in us. (21) The Manner of the Operation of the Spirit in the Mortification of Sin. (22) Particular Means of the Mortification of Sin. (23) Duties necessary to the Mortification of Sin, directed to by the Holy Ghost. (24) Mistakes and Errors of Persons failing in this matter. (28) How Spiritual Duties are to be managed, that Sin may be mortified. (33) Influence of the Vertue of the Death of Christ, as applyed by the Holy Spirit, into the Mortification of Sin.

Sect. 1 THere is yet another Part or Effect of our Sanctification by the Holy Ghost, which consistes in, and is called, Mortification of Sin. As what we have already insisted on, concernes the Improvement and Practice of the Principle of Grace, wherewithall Believers are indued; so what we now propose, concernes the Weakning, Impairing and Destroying of the Contrary Principle of Sin in its Root and Fruits, in its Principle and Actings. And whereas the Spirit of God is every where said to sanctifie us; we our selves are commanded, and said constantly to mortifie our Sins. For Sanctification expresses Grace communicated and received in general; Mortification Grace as so received, improved and acted to a certain End. And I shall be brief in the handling of it, because I have formerly published a small Discourse on the same Subject. And there are two things that I shall speak to: (1) The Nature of the Duty it self. (2) The Manner how it is wrought in us by the Holy Ghost; which I principally intend.

Sect. 2 It is known, that this Duty is frequently enjoyned and prescribed to us. Col. 3. 5. Mortifie therefore your Members that are on the Earth, Fornication, Vncleanness, inordinate Affection, evil Concupiscence, and Covetousness which is I[••]atry.[[original in non-Latin script]], may be supplyed. Mortifie your Members that are on the Earth; that is, your carnal earthly Affections, avoyding, or by avoyding Fornication, &c. And so a distinction is made between carnal Affections and their Fruits: Or, the special sins mentioned, are instances of these carnal Affections; Mortifie your carnal Affections, namely, Fornication and the like; wherein there is a Metonymy of the Effect for the Cause. And they are called our Members, (1) Because, as the whole Principle of sin, and Course of sinning which proceedes from it, being called the Body of Sin, Rom. 6. 6. or the Body of the Sins of the Flesh, Col. 2. 11. with respect thereunto these particular Lusts are here called the members of that Body, Mortifie your members; For, that he intends not the Parts or Members of our Natural Bodyes, as though they were to be destroyed, as they seem to imagine who place Mortification in outward Afflictions and Macerations of the Body, he addes, [[original in non-Latin script]], that are on the Earth, that is, Earthly, carnal and sensual. (2) These Affections and Lusts, the Old man, that is, our depraved Nature, uses naturally and readily, as the Body does its Members: And, which addes Efficacy to the Allusion, by them it draws the very Members of the Body into a complyance with it, and the service of it; against which we are cautioned by our Apostle, Rom. 6. 12. Let not therefore sin reign in your mortal Bodies, (that is, our natural Bodies) that ye should obey it in the Lusts thereof; which Exhortation he pursues v. 19. as ye have yielded your Members servants to Vncleanness and to Iniquity, to Iniquity, even so now yield your Members servants to Righteousness to Holiness. Which some neglecting, do take the Members of Christ, that is, of their own Bodies, which are the Members of Christ, and make them the members of an Harlot, 1 Cor. 6. 15. And many other Commands there are to the same purpose, which will afterwards occurre.

Sect. 3 And concerning this great Duty, we may consider three things: 1. The Name of it, whereby it is exressed. 2. The Nature of it, wherein it consists. 3. The Means and Way whereby it is effected and wrought.

First; For the Name, it is two wayes expressed, and both of them Metaphorical. (1) By [[original in non-Latin script]], and [[original in non-Latin script]], which we render to mortifie our selves. The first is used Col. 3. 5. [[original in non-Latin script]], which is mortifie, that is, Extinguish and destroy all that Force and Vigour of Corrupted Nature, which enclines to earthly carnal things, opposite to that spiritual Heavenly Life and its actings, which we have in and from Christ, as was before declared: [[original in non-Latin script]] is eneco, morte macto, to kill, to affect with or destroy by Death. But yet this word is used by our Apostle not absolutely to destroy, and to kill, so as that which is so mortified or killed should no more have any Being, but that it should be rendred useless as to what its strength and vigour would produce. So he expresses the Effects of it in the passive word, [[original in non-Latin script]]; Rom. 4. 19. He considered not his own Body now dead, now mortified. The Body of Abraham was not then absolutely dead, only the natural Force and Vigour of it was exceedingly abated. And so he seems to mollifie this Expression, Heb. 11. 12. [[original in non-Latin script]]; which we well render, of one, and him as good as Dead;[[original in non-Latin script]] intimating a Respect to the thing treated of. So that [[original in non-Latin script]] to mortifie, signifies a continued Act, in taking away the Power and Force of any thing, untill it comes to be [[original in non-Latin script]], dead, to some certain Ends or Purposes, as we shall see it is in the Mortification of sin. Rom. 8. 13. If ye through the Spirit doe mortifie the Deeds of the Body, ye shall live;[[original in non-Latin script]], another word to the same purpose, it signifies as the other does, to put to death. But it is used in the Present Tense, to denote that it is a work which must be alwayes doing; If ye do mortifie, that is, If you are alwayes and constantly imployed in that work. And what the Apostle here calls [[original in non-Latin script]], the Deeds of the Body, he therein expresses the Effect for the Cause Metonymically: For he intends [[original in non-Latin script]], as he expresses the same thing, Gal. 5. 24. The Flesh with its Affections and Lusts; from where all the corrupt Deeds wherein the Body is instrumental, do arise.

Sect. 4 (2) The same Duty, with relation to the Death of Christ, as the Meritorious, Efficient and Exemplary Cause, is expressed by Crucifying. Rom. 6. 6. Our old Man is Crucifyed with him. Gal. 2. 20. I am crucified with Christ; Chap. 5. 20. They that are Christs have crucified the Flesh, with the Affections and Lusts. Chap. 6. 14. By the Lord Jesus Christ, the World is crucified to me, and I to the World. Now as perhaps there may be something intimated herein, of the Manner of mortification of sin, which is Gradually carryed on to its final Destruction, as a Man dyes on the Cross; yet that which is principally intended, is the Relation of this Work and Duty to the Death of Christ, from where we and our sins are said to be crucified with him, because we and they are so by vertue of his Death; And herein do we alwayes bear about in the Body,[[original in non-Latin script]], the dying of our Lord Jesus Christ, 2 Cor. 4. 10. representing the Manner of it, and expressing its Efficacy.

Sect. 5 Secondly: Thus is this Duty expressed, whose Nature in the next place we shall more particularly enquire into, and declare, in the ensuing Observations.

1. Mortification of Sin is a Duty alwayes incumbent on us, in the whole Course of our Obedience. This the Command testifies, which represents it as an alwayes present Duty. When it is no longer a Duty to grow in Grace, it is so not to mortifie Sin. No man under Heaven can at any Time say, that he is exempted from this Command, nor on any Pretence. And he who ceases from this Duty, lets go all Endeavours after Holiness. And as for those who pretend to an absolute Perfection, they are of all Persons living the most impudent, nor do ever in this Matter open their mouths, but they give themselves the Lye. For,

2. This Duty being alwayes incumbent on us, argues undenyably the abiding in us of a Principle of Sin whilest we are in the Flesh, which with its Fruits is that which is to be mortified. This the Scripture calles the sin that dwelles in us, the evil that is present with us, the Law of the Members, evil Concupiscence, Lust, the Flesh, and the like. And thereunto are the Properties and Actings of folly, deceit, tempting, seducing, rebelling, warring, captivating, ascribed. This is not a place to dispute the Truth of this Assertion, which cannot with any Reputation of Modesty be denyed by any who own the Scripture, or pretend to an Acquaintance with themselves. But yet through the Craft of Sathan, with the Pride and Darkness of the Minds of men, it is so fallen out, that the want of a true understanding hereof, is the Occasion of most of those pernitious Errors wherewith the Church of God is at present pestered; and which practically keeps men off from being seriously troubled for their sins, or seeking out for Relief by Jesus Christ. Thus one has not feared of late openly to profess, that he knowes of no deceit or evil in his own Heart, though a wiser than he, has informed us, that he who trustes his own Heart is a Fool, Proverb. 28. 26.

Mortification consists in a constant taking part with grace against sin in three ways: first, cherishing and improving the principle of grace by all means God has appointed, since this alone can undermine the power of sin — without growth in grace all attempts to weaken sin are vain; second, frequent actings of grace in all internal and external duties, since vigorous exercise of the Spirit's inclinations defeats contrary motions of the flesh; third, due application of particular graces in opposition to particular lusts, since to every particular lust there is a particular grace ready to make effectual opposition. Many withering professors, decayed in their graces and fruitless in their lives, fail to see the inward secret actings and motions of sin — its deceit and restlessness, its mixing itself in all their duties with defilement and guilt — because they judge God scarce takes notice of anything but outward actions; but those who have received most grace against sin are of all others most sensible of its power and guilt and of the necessity of applying themselves continually unto its destruction.

Mortification is a work with gradual progress in which we must continually be exercised — the principle of sin will not die except by being gradually and constantly weakened; spare it and it heals its wounds and recovers strength; many who have attained a great degree of mortification suffer sin to take head again through negligence and never recover their former state while they live.

Sect. 8 5. There being this universal Contrariety, Opposition, contending and warfare between Grace and Sin, the Spirit and the Flesh, in their inward Principles, Powers, Operations, and outward Effects; the Work and Duty of Mortification consists in a constant taking part with Grace, in its Principle, Actings and Fruits, against the Principle Acts and Fruits of Sin. For the Residence of these contrary Principles being in, and their Actings being by the same Faculties of the Soul, as the one is increased, strengthened, and improved, the other must of necessity be weakened and decay. Wherefore the Mortification of Sin must consist in these three things. (1) The cherishing and improving of the Principle of Grace and Holiness which is implanted in us by the Holy Ghost, by all the wayes and means which God has appointed thereunto, which we have spoken to before. This is that which alone can undermine and ruine the power of Sin, without which all Attempts to weaken it are vain and fruitless. Let men take never so much pains to Mortifie, Crucifie or Subdue their sins, unless they endeavour in the first place to weaken and impair its strength by the increase of Grace, and growing therein, they will labour in the fire, where this work will be consumed. (2) In frequent actings of the Principles of Grace in all Duties Internal and External. For where the Inclinations, Motions, and Actings of the Spirit in all Acts, Duties, and Fruits of Holy Obedience, are vigorous and kept in constant Exercise, the contrary Motions and Actings of the Flesh are defeated. (3) In a due Application of the Principle, Power, and Actings of Grace, by way of opposition to the Principle, Power, and Actings of Sin. As the whole of Grace is opposed to the whole of Sin; so there is no particular Lust whereby Sin can act its power, but there is a particular Grace ready, to make effectual Opposition to it, whereby it is mortified. And in this Application of Grace in its Actings in Opposition to all the Actings of sin, consists the Mystery of this great Duty of Mortification. And where men being ignorant hereof, have yet fallen under a Conviction of the Power of Sin, and been perplexed therewith, they have found out foolish wayes innumerable, for its Mortification, wickedly opposing External, Natural, bodily Force and Exercise, to an Internal, Moral, Depraved Principle which is no way concerned therein. But hereof we must treat more afterwards under the third Head concerning the Manner how this work is to be carried on, or this Duty performed.

Sect. 9 6. This Duty of weakening Sin, by the Growth and improvement of Grace, and the Opposition which is made to sin in all its Actings thereby is called Mortification, Killing, or putting to Death, on sundry accounts. First and principally, from that Life, which because of its Power, Efficacy and Operation is ascribed to Indwelling Sin. The state of the Soul by reason of it is a state of Death. But whereas Power and Operations, are the proper Adjuncts or Effects of Life, for their sakes life is ascribed to sin, on whose account sinners are dead. Wherefore this corrupt Principle of Sin in our depraved Nature, having a constant, powerful inclination, and working Actually [••]wards all evil; it is said Metaphorically to Live, or to have a Life of its own. Therefore is the Opposition that is made to it for its ruine and Destruction, called Mortification, or Killing, being its Deprivation of that strength, and efficacy whereby, and wherein it is said to live. Secondly, It may be so called because of the Violence of that contest which the Soul is put to in this Duty. All other Duties that we are called to in the course of our Obedience, may be performed in a more easie, gentle, and plain manner. Though it is our Work and Duty to conflict with all sorts of Temptations, yea to wrestle with Principalities and Powers, and spiritual wickednesses in high places, yet in this which we have with our selves, which is wholly within us and from us, there is more of Warring, Fighting, Captivating, Wounding, Crying out for Help and Assistance, a deep sense of such a violence as is used in taking away the Life of a mortal Enemy, than in any thing else we are called to. And Thirdly, the end aymed at in this Duty, is Destruction, as it is of all killing. Sin, as was said, has a Life, and that such a Life, as whereby it not onely Lives, but Rules and Reigns in all that are not born of God. By the entrance of Grace into the Soul it looses its Dominion, but not its Being; its Rule, but not its Life. The utter Ruine, Destruction and gradual Annihilation of all the Remainders of this cursed Life of Sin, is our Design and Aym in this Work and Duty, which is therefore called Mortification. The design of this Duty wherever it is in sincerity, is to leave sin neither Being, nor Life, nor Operation.

Sect. 10 And some Directions, as our manner is, may be taken from what we have discoursed concerning the Nature of this Duty, Directive of our own Practices.

And (1) It is evident from what has been discoursed, that it is a Work which has a Gradual Progress, in the proceed whereof we must continually be Exercised. And this respects in the first place the Principle of sin it self. Every day, and in every Duty an especial eye is to be had to the Abolition and Destruction of this Principle. It will no otherwise dye, but by being Gradually and constantly weakened, spare it and it heals its wounds and recovers strength. Hence many who have attained to a great Degree in the Mortification of sin, doe by their negligence suffer it in some Instances or other so to take head again, that they never recover their former state while they live.

Sect. 11 And this is the Reason why we have so many Withering Professors among us, decayed in their Graces, fruitless in their lives, and every way conformed to the world. There are some indeed who being under the Power of that Blindnesse and Darknesse, which is a Principal part of the Depravation of our Nature, doe neither see nor discern the Inward secret Actings and Motions of sin; its Deceit and Restlesness, its mixing its self one way or other in all our Dutyes, with the Defilement and Guilt wherewith these things are accompanied; who judge that God scarce takes notice of any thing but outward Actions, and it may be not much of them neither, so as to be displeased with them, unlesse they are very foul indeed, which yet he is easily intreated to passe by and excuse, who judge this Duty superfluous, despising both the Confession and Mortification of Sin, in this Root and Principle of it. But those who have received most Grace and Power from above against it, are of all others the most sensible of its Power and Guilt, and of the Necessity of Applying themselves continually to its Destruction.

(2) With respect to its Inclinations and Operations, wherein it variously exerts its Power, in all particular instances we are continually to watch against it, and to subdue it. And this concerns us in all that we are and doe; in our Duties, in our Calling, in our Conversation with others, in our Retirements, in the frames of our Spirits, in our Streights, in our Mercies, in the use of our Enjoyments, in our Temptations. If we are negligent to any Occasion we shall suffer by it. This is our Enemy, and this is the Warre we are ingaged in. Every mistake, every neglect is perillous.

Sect. 12 And, (3) The End of this Duty with respect to us, expressed by the Apostle is, that henceforth we should not serve sin; which referres to the Perpetration of Actual Sins, the bringing forth of the Actual Fruits of the Flesh internal or external also. In whoever the Old man is not crucisied with Christ, let him think what he will of himself, he is a servant of Sin. If he have not received Vertue from the Death of Christ, if he be not wrought to a Conformity to him therein, whatever else he may do or attain, however he may in any thing, in many things, change his Course, and reform his Life, he serves sin and not God. Our great Design ought to be, that we should no longer serve sin, which the Apostle in the ensuing Verses gives us many Reasons for. It is indeed the worst service that a Rational Creature is capable of, and will have the most dolefull End. What therefore is the only Way and Means whereby we may attain this End; namely, that although Sin will abide in us, yet that we may not serve it, which will secure us from its Danger? This is that Mortification of it which we insist upon, and no other. If we expect to be freed from the service of Sin, by its own giving over to press its Dominions upon us, or by any Composition with it, or any other way but by being alwayes killing or destroying of it, we do but deceive our own Souls.

Sect. 13 And indeed, it is to be feared, that the Nature of this Duty is not sufficiently understood, or not sufficiently considered. Men look upon it as an easie Task, and that which will be carried on with a little Diligence, and ordinary Attendance. But do we think it is for nothing, that the Holy Ghost expresses the Duty of opposing Sin, and weakening its Power by Mortification, killing or putting to death? Is there not somewhat peculiar herein, beyond any other Act or Duty of our Lives? Certainly there is intimated a great Contest of Sin, for the preservation of its Life. Every thing will do its utmost to preserve its Life and Being. So will Sin do also; and if it be not constantly pursued with Diligence and Holy Violence, it will escape our Assaults. Let no man think to kill sin with few, easie or gentle strokes. He who has once smitten a Serpent, if he follow not on his blow untill it be slain, may repent that ever he begun the quarrel. And so will he who undertakes to deal with Sin, and pursues it not constantly to death; Sin will after a while revive, and the Man must dye. It is a great and fatal Mistake, if we suppose this Work will admit of any remisseness or intermission. Again, the Principle to be slain is in our selves, and so possessed of our Faculties, as that it is called our selves. It cannot be killed without a sense of pain and trouble. Hence it is compared to the cutting off of Right Hands, and the plucking out of Right Eyes. Lusts that pretend to be usefull to the State and Condition of men, that are pleasant and satisfactory to the Flesh, will not be mortified without such a Violence as the whole Soul shall be deeply sensible of. And sundry other things might be insisted on, to manifest how men deceive themselves, if they suppose this Duty of Mortification is that which they may carry on in a negligent careless Course and Manner. Is there no Danger in this Warfare? no Watchfulness, no Diligence required of us? Is it so easie a thing to kill an Enemy who has so many Advantages of force and fraud? Wherefore, if we take care of our Souls, we are to attend to this Duty, with that Care, Diligence, Watchfulness, and earnest Contention of spirit, which the Nature of it does require.

Sect. 14 And moreover, there is no less fatal Mistake where we make the Object of this Duty to be only some particular Lusts, or the Fruits of them in Actual sins, as was before observed. This is the way with many. They will make Head against some Sins, which on one Account or other they find themselves most concerned in; but if they will observe their Course, they shall find with how little success they do it. For the most part Sin gets ground upon them, and they continually groan under the Power of its Victories. And the Reason is, because they mistake their Business. Contests against particular sins, are only to comply with Light and Convictions. Mortification with a Design for Holiness, respects the Body of Sin, the Root and all its Branches: The first will miscarry, and the latter will be successefull. And herein consists the Difference between that Mortification which men are put upon by Convictions from the Law, which alwayes proves fruitless, and that wherein we are acted by the Spirit of the Gospel: The first respects only particular sins, as the Guilt of them reflects upon Conscience; the latter, the whole Interest of Sin as opposed to the Renovation of the Image of God in us.

Sect. 15 Thirdly: That which remains further to be demonstrated is, That the Holy Spirit is the Author of this Work in us, so that although it is our Duty, it is his Grace and Strength whereby it is performed; as also the Manner how it is wrought by him, which is principally intended.

For the first, we have the truth of it asserted, Rom. 8. 13. If ye through the Spirit do mortifie the Deeds of the Flesh. It is we that are to mortifie the Deeds of the Flesh; it is our Duty, but of our selves we cannot do it, it must be done in or by the Spirit. Whether we take the Spirit here for the Person of the Holy Ghost, as the Context seems to require, or take it for the gracious Principle of spiritual Life in the Renovation of our Nature, not the Spirit himself, but that which is born of the Spirit, it is all one as to our purpose; the Work is taken from our own Natural Power or Ability, and resolved into the Grace of the Spirit.

Sect. 16 And that we go no further for the proof of our Assertion, it may suffice to observe, That the Confirmation of it is the principal Design of the Apostle, from the second Verse of that Chapter to the end of the 13th. That the Power and Reign of Sin, its Interest and Prevalency in the Minds of Believers, are weakened, impaired, and finally destroyed (so as that all the pernicious Consequences of it shall be avoyded,) by the Holy Ghost, and that these things could no otherwise be effected, he both affirms and proves at large. In the foregoing Chapter, from the 7th Verse to the end, he declares the Nature, Properties, and Efficacy of In-dwelling sin, as the Remainders of it do still abide in Believers. And whereas a two-fold Conclusion might be made from the Description he gives of the Power and Actings of this sin, or a double Question arise, to the great Disconsolation of Believers, he does in this Chapter remove them both, manifesting that there was no cause for such Conclusions or Exceptions, from any thing by him delivered. The first of these is, that if such, if this be the Power and Prevalency of In-dwelling sin, if it so obstruct us in our doing that which is good, and impetuously incline to evil; what will become of us in the End, how shall we answer for all the Sin and Guilt which we have contracted thereby? We must, we shall therefore perish under the Guilt of it. And the second Conclusion which is apt to arise from the same Consideration is, that seeing the Power and Prevalency of Sin is so great, and that we in our selves are no way able to make Resistance to it, much less to overcome it, it cannot be, but that at length it will absolutely prevail against us, and bring us under its Dominion, to our everlasting Ruine. Both these Conclusions the Apostle obviates in this Chapter, or removes them if laid as Objections against what he had delivered. And this he does,

Sect. 17 (1) By a Tacit Concession, that they will both of them be found true towards all who live and dye under the Law, without an Interest in Jesus Christ. For, affirming that there is no condemnation to them that are in Christ Jesus, he grants, that those who are not so cannot avoyd it. Such is the Guilt of this sin, and such are the Fruits of it in all in whomever it abides, that it makes them obnoxious to Condemnation. But,

(2) There is a Deliverance from this Condemnation, and from all liableness thereunto, by free Justification in the Blood of Christ, v. 1. For those who have an Interest in him, and are made partakers thereof, although sin may grieve them, trouble and perplex them, and by its Deceit and Violence cause them to contract much Guilt in their surprizals, yet they need not despond, or be utterly cast down; there is a stable ground of Consolation provided for them, in that there is no Condemnation to them that are in Christ Jesus.

(3) That none may abuse this Consolation of the Gospel, to countenance themselves to a Continuance in the service of sin, he gives a Limitation of the Subjects to whom it does belong, namely, all them and only them who walk not after the Flesh, but after the Spirit, v. 1. As for those who give up themselves to the Conduct of this Principle of In-dwelling sin, who comply with its Motions and Inclinations, being acted wholly by its Power, let them neither flatter nor deceive themselves, there is nothing in Christ nor the Gospel to free them from Condemnation. It is they only who give up themselves to the Conduct of the Spirit of Sanctification and Holiness, that have an interest in this Priviledge.

(4) As to the other Conclusion, taken from the Consideration of the Power and Prevalency of this Principle of sin, he prevents or removes it, by a full Discovery how and by what means that Power of it shall be so broken, its strength abated, its prevalency disappointed, and its self destroyed, as that we need not fear the Consequents of it before mentioned; but rather may secure our selves, that we shall be the death thereof, and not that the death of our Souls. Now this is, saith he, by the Law or Power of the Spirit of Life, which is in Christ Jesus, v. 2. And thereon he proceeds to declare, that it is by the effectual working of this Spirit in us alone, that we are enabled to overcome this spiritual Adversary. This being sufficiently evident, it remaines only that we declare, the Way and Manner how he produces this Effect of his Grace.

Sect. 18 (1) The Foundation of all Mortification of Sin, is from the Inhabitation of the Spirit in us. He dwells in the Persons of Believers as in his Temple, and so he prepares it for himself. Those Defilements or Pollutions which render the Souls of men unmeet Habitations for the Spirit of God, do all of them consist in sin inherent and its Effects. These therefore he will remove and subdue, that he may dwell in us suitably to his Holiness. Rom. 8. 11. If the Spirit of him that raised up Jesus from the Dead dwell in you, he that raised up Christ from the Dead shall also quicken your mortal Bodies, by his Spirit that dwelles in you. Our mortal Bodyes, are our Bodies as obnoxious to Death by reason of sin; as v. 10. And the Quickening of these mortal Bodyes, is their being freed from the Principle of Sin, or Death and its Power, by a contrary Principle of Life and Righteousness. It is the freeing of us from being in the Flesh, that we may be in the Spirit, v. 9. And by what Means is this effected? It is by the Spirit of him that raised Jesus from the Dead; that is, of the Father, which also is called the Spirit of God, the Spirit of Christ, v. 9. For he is equally the Spirit of the Father and the Son. And he is described by this Periphrasis, both because there is a similitude between that Work as to its Greatness and Power which God wrought in Christ when he raised him from the Dead, and what he workes in Believers in their Sanctification, Ephes. 1. 19, 20. and because this Work is wrought in us by vertue of the Resurrection of Christ. But under what especial Consideration does he effect this Work of mortifying sin in us? It is as he dwelles in us. God does it by his Spirit as he dwelles in us. As it is a work of Grace, it is said to be wrought by the Spirit; and as it is our Duty, we are said to work it through the Spirit, v. 13. And let men pretend what they please, if they have not the Spirit of Christ dwelling in them, they have not mortified any sin, but do yet walk after the flesh, and, continuing so to doe, shall dye.

Sect. 19 Moreover, as this is the only Spring of Mortification in us as it is a Grace, so the Consideration of it is the principal Motive to it as it is a Duty. So our Apostle pressing to it, does it by this Argument; Know ye not that your Body is the Temple of the Holy Ghost, which is in you, which you have of God? 1 Cor. 6. 19. To which we may adde that weighty Caution which he gives us to the same purpose; 1 Cor. 3. 16. Know you not that ye are the Temple of God, and that the Spirit of God dwelles in you? if any man defile the Temple of God, him shall God destroy, for the Temple of God is Holy, which Temple are ye.

Whereas therefore in every Duty two things are principally considered. First, The Life and Spring of it, as it is wrought in us by Grace: Secondly, The principal Reason for it and Motive to it, as it is to be performed in our selves by the way of Duty: Both these as to this matter of Mortification, do center in this Inhabitation of the Spirit. For, (1) It is he who mortifies and subdues our Corruptions, who quickens us to Life, Holiness and Obedience, as he dwelles in us, that he may make and prepare an Habitation meet for himself. And, (2) The principal Reason and Motive which we have to attend to it, with all Care and Diligence as a Duty, is that we may thereby preserve his Dwelling-place so as becomes his Grace and Holiness. And indeed, whereas (as our Saviour tells us) they are things which arise from and come out of the Heart, that defile us, there is no greater nor more forcible Motive to contend against all the defiling Actings of sin, which is our Mortification, than this, that by the Neglect hereof the Temple of the Spirit will be defiled, which we are commanded to watch against under the severe Commination of being destroyed for our Neglect therein.

Sect. 20 If it be said, that whereas we do acknowledge that there are still remainders of this sin in us, and they are accompanyed with their Defilements, how can it be supposed, that the Holy Ghost will dwell in us, or in any one that is not perfectly Holy? I answer, (1) That the great Matter which the Spirit of God consideres in his Opposition to sin, and that of sin to his Work, is Dominion and Rule. This the Apostle makes evident, Rom. 6. 12, 13, 14. Who, or what shall have the principal Conduct of the Mind and Soul, (Chap. 8. 7, 8, 9.) is the matter in Question. Where sin has the Rule, there the Holy Ghost will never dwell. He enters into no soul as his Habitation, but at the same instant he dethrones sin, spoyls it of its Dominion, and takes the Rule of the soul into the hand of his own Grace. Where he has effected this Work, and brought his Adversary into subjection, there he will dwell, though sometimes his Habitation be troubled by his subdued Enemy. (2) The souls and minds of them who are really sanctified, have continually such a sprinkling with the Blood of Christ, and are so continually purified by vertue from his sacrifice and oblation, as that they are never unmeet Habitations for the holy Spirit of God.

Sect. 21 (2) The Manner of the actual Operation of the Spirit of God in effecting this Work, or how he mortifies sin, or enables us to mortifie it, is to be considered. And an Acquaintance herewith dependes on the Knowledge of the sin that is to be mortified, which we have before described. It is the vitious corrupt Habit, and Inclination to sin, which is in us by Nature, that is the principal Object of this Duty; or, the Old man which is corrupt according to deceitfull Lusts. When this is weakened in us as to its Power and Efficacy, when its strength is abated, and its Prevalency destroyed, then is this Duty in its proper Discharge, and Mortification carryed on in the soul.

The first way the Holy Ghost mortifies sin in us is by implanting a contrary habit and principle with contrary inclinations, dispositions, and actings — a principle of spiritual life and holiness that brings forth the fruits thereof; sin will no otherwise die but by being killed, and since this is gradual it must be by warring and conflict; the contrary principles of flesh and Spirit, with their contrary actings and issue, are expressly described in Galatians 5:16-25.

We mortify sin by cherishing the principle of holiness and sanctification, laboring to increase and strengthen it by growing in grace, and by constancy and frequency in acting of it in all duties — growing, thriving, and improving in universal holiness is the great way of the mortification of sin; the more vigorous the principle of holiness, the more weak and dying will be the principle of sin; the more frequent and lively the actings of grace, the feebler and seldomer will be the actings of sin. Without this course of growing in universal holiness, no sin will truly be mortified in the world — bringing a man to the law, urging him with its commands and threatenings, convincing him of the evil and danger of sin, will not enable him to mortify it; the whole effect of applying the law in its power to indwelling sin is but to irritate, provoke, and increase its guilt (Romans 7:7-9); it is the principle of holiness, not legal conviction, that is the weapon of mortification.

Sect. 23 Secondly, The Holy Ghost carryes on this work in us as a Grace, and enables us to it as our Duty, by those actual Supplies and Assistances of Grace, which he continually communicates to us. For the same Divine Operations, the same Supplies of Grace which are necessary to the positive Acts and Duties of Holiness, are necessary also to this End, that sin in the Actual Motions, and Lustings of it may be Mortified; So the Apostle issues his long Account of the Conflict between sin and the Soul of a Believer, and his complaint thereon, with that Good word, I thank God through Jesus Christ our Lord, Rom. 7. 25. namely, who supplies me with gracious Assistance against the Power of sin. Temptation is successefull onely by sin, Lam. 1. 14. And it was with respect to an especial Temptation, that the Lord Christ gives that Answer to the Apostle, My Grace is sufficient for you, 2 Cor. 12. 9. It is the Actual Supplie of the Spirit of Christ that does enable us to withstand our Temptations and subdue our Corruptions. This is the [[original in non-Latin script]], Phil. 1. ver. 19. An Additional supply as occasion requires beyond our constant daily provision; or [[original in non-Latin script]]Heb. 4. ver. 16. Grace given in to help seasonably upon our cry made for it. Of the Nature of these Supplies, we have discoursed before. I shall now onely observe, that in the Life of Faith and Dependance on Christ, the Expectation and Derivation of these supplies of Grace and spiritual strength, is one principal part of our Duty. These things are not empty Notions as some Imagine. If Christ be an Head of Influence to us, as well as of Rule, as the Head natural is to the Body; If he be our Life, if our Life be in him, and we have nothing but what we doe receive from him, if he gives to us supplies of his Spirit, and increases of Grace, and if it be our Duty by Faith to look for all these things from him, and that be the means of receiving them, which things are all expressely and frequently affirmed in the Sripture; then is this Expectation and Derivation of spiritual strength continually from him, the way we are to take for the Actual Mortification of sin. And therefore if we would be found in a successeful discharge of this Duty, it is required of us; (1) That we endeavour diligently in the whole Course of our lives after these continual supplies of Grace, that is, that we wait for them in all those ways and means whereby they are communicated. For although the Lord Christ gives them out freely and bountifully, yet our Diligence in Duty, will give the measure of receiving them. If we are negligent in Prayer, Meditation, Reading, Hearing of the Word, and other Ordinances of Divine Worship, we have no ground to expect any great supplyes to this End. And, (2) That we live and abound in the Actual Exercise of all those Craces, which are most directly opposite to those peculiar Lusts or Corruptions that we are most exercised withall, or obnoxious to. For Sin and Grace do trie their Interest and Prevalency in particular Instances. If therefore any are more than ordinarily subject to the Power of any Corruption, as Passion, inordinate Affections, Love of the World, Distrust of God; unless he be constant in the Exercise of those Graces which are Diametrically opposed to them, they will continually suffer under the Power of Sin.

Thirdly, It is the Holy Spirit which directs us to and helps us in the Performance of those Duties which are appointed of God to this End, that they may be Means of the Mortification of sin. To the right use of those Duties (for such there are) two things are required: 1. That we know them aright, in their Nature and Vse, as also that they are appointed of God to this End: And then, 2. That we perform them in a due manner. And both these we must have from the Spirit of God: He is given to Believers, to lead them into all Truth; he teaches and instructs them by the Word, not only what Duties are incumbent on them, but also how to perform them, and with respect to what Ends.

(First,) It is required, that we know them aright, in their Nature, Vse and Ends. For want hereof, or through the Neglect of looking after it, all sorts of men have wandred after foolish Imaginations about this Work, either as to the Nature of the Work it self, or as to the Means whereby it may be effected. For it being a Grace and Duty of the Gospel, from there only is it truely to be learned, and that by the Teachings of the Spirit of God. And it may not be amiss to give some Instances of the Darkness of mens Minds and their Mistakes herein.

Sect. 24 (1) A general Apprehension that somewhat of this nature is necessary, arising from the Observation of the Disorder of our Passions, and the Exorbitancy of the Lives of most in the World, is suited even to the Light of Nature, and was from from there variously improved by the Philosophers of old. To this purpose did they give many Instructions about denying and subduing the disorderly Affections of the Mind, conquering Passions, moderating Desires, and the like. But whilest their Discoveries of sin rose no higher than the actual Disorder they found in the Affections and Passions of the Mind, whilest they knew nothing of the Depravation of the Mind it self, and had nothing to oppose to what they did discover, but morall Considerations, and those most of them notoriously influenced by Vain-glory and Applause, they never attained to any thing of the same Kind with the due Mortification of sin.

The ancient philosophers, working from the light of nature alone, discovered something of the disordered affections and passions that need subduing but knew nothing of the depravation of the mind itself and had nothing to oppose to what they discovered but moral considerations, many of them notoriously influenced by vain-glory — they therefore never attained anything of the same kind with the due mortification of sin.

The papists, having a clearer discovery of the nature and power of sin from Scripture but having lost the true understanding of the only way of mortification, invented innumerable false means of their own — austerities, disciplines, fastings, self-macerations — which though they have a great appearance in the flesh, leave sin unmortified and conscience unquieted; Jerome honestly confessed that while living in his horrible wilderness in Judea, his mind would be in the sports and revels at Rome.

All self-devised ways of mortification — whether ancient philosophical moralism, papal austerities, or Quaker outward appearances — will end in failure, for it is the Spirit of God alone who leads us into the exercise of those duties whereby mortification may be carried on; all the duties appointed to this end — prayer, meditation, watchfulness, abstinence, and circumspection — must be rightly performed in faith unto the glory of God through the especial assistance of the Holy Spirit.

Sect. 28 (1) All these Dutyes are to be designed and mannaged with an especial Respect to this End. It will not suffice that we are Exercised in them in general, and with regard only to this general End. We are to apply them to this particular Case, designing in and by them the Mortification and Ruine of sin. Especially, when by its especial Actings in us, it discovers it self in a peculiar Manner to us. No man who wisely consideres himself, his State and Condition, his Occasions and Temptations, can be wholly ignorant of his especial Corruptions and Inclinations, whereby he is ready for halting, as the Psalmist speaks. He that is so, lives in the dark to himself, and walks at peradventures with God, not knowing how he walkes, nor whither he goes. David probably had respect hereunto, when he said, I have kept the Wayes of the Lord, and have not wickedly departed from my God; for all his Judgments were before me, and I did not put away his Statutes from me. I was also upright before him, and I kept my self from mine Iniquity, Psal. 18. 21, 22, 23. He could have done nothing of all this, nor have preserved his Integrity in walking with God, had he not known, and kept a continual Watch upon his own Iniquity, or that working of Sin in him which most peculiarly inclined and disposed him to Evil. Upon this Discovery are we to apply these Dutyes in a particular Manner to the weakening and Ruine of the Power of Sin. And as they are all usefull and Necessary, so the Circumstances of our Condition will direct us, which of them in particular we ought to be most conversant in. Sometimes Prayer and Meditation claim this place, as when our Danger arises solely from our selves, and our own perverse Inclinations, disorderly Affections, or unruly Passions; sometimes Watchfulness and Abstinence, when Sin takes Occasion from Temptations, Concerns and Businesses in the World; sometimes Wisdom and Circumspection, when the Avoydance of Temptations and Opportunities for sin, is in an especial manner required of us. These Dutyes I say, are to be managed with a peculiar design to oppose, defeat and destroy the Power of sin, into which they have a powerfull Influence as designed of God to that End. For,

Sect. 29 (2) All these Duties rightly improved, work two wayes towards the End designed. 1. Morally, and by way of Impetration, namely, of Help and Assistance: 2. Really, by an immediate Opposition to Sin and its Power, from where Assimulation to Holiness does arise.

(First,) These Duties work Morally, and by way of Impetration. I shall instance only in one of them, and that is Prayer. There are two parts of Prayer with respect to Sin and its Power. (1) Complaints: (2) Petitions.

1. Complaint. So is the Title of Psal. 102. The Prayer of the Afflicted when he is overwhelmed, and powres out his Complaint before the Lord. So David expresses himself, Psal. 55. 2. Attend to me, and hear me, I mourn in my Complaint, and make a Noyse. His Prayer was a Dolefull Lamentation. And Psal. 142. 2. I powred out my Complaint before him, I shewed before him my trouble. This is the first Work of Prayer, with respect to Sin, its Power and Prevalency. The Soul therein pours out its Complaints to God, and shewes before him the trouble it undergoes on the Account thereof. And this it does in an humble Acknowledgement of its Guilt, crying out of its Deceit and Violence. For all just and due Complaint respectes that which is grievous, and which is beyond the Power of the Complainer to relieve himself against. Of this sort there is nothing to be compared with the Power of Sin, as to Believers.

Sect. 30 This therefore is and ought to be the principal Matter and Subject of their Complaints in Prayer. Yea, the very Nature of the whole Case is such, as that the Apostle could not give an Account of it without great Complaints, Rom. 7. 24. This part of Prayer indeed is with profligate Persons derided and scorned, but it is acceptable with God, and that wherein Believers find Ease and Rest to their Souls. For, let the World scoffe while it pleases, what is more acceptable to God, than for his Children, out of pure Love to him and Holiness, out of fervent Desires to comply with his Mind and Will, and thereby to attain Conformity to Jesus Christ, to come with their Complaints to him, of the Distance they are kept from these things by the captivating Power of sins, bewailing their frail Condition, and humbly acknowledging all the Evils that they are liable to upon the Account thereof? Would any man have thought it possible, had not Experience convinced him, that so much Luciferian Pride and Atheisme should possess the Minds o[•] your who would be esteemed Christians, as to scoffe at and deride these things? that any one should ever read the Bible, or once consider what he is, and with whom he has to doe, and to be ignorant of this Duty? But we have nothing to do with such Persons, but to leave them to please themselves whilest they may, with these fond and impious Imaginations. They will come either in this World, (which we hope and pray for) in their Repentance to know their Folly, or in another. I say, these Complaints of sin, powred out before the Lord, these Cryings out of Deceit and Violence, are acceptable to God, and prevalent with him to give out Aid and Assistance. He owns Believers as his Children, and has the Bowels and Compassion of a Father towards them; Sin he knowes to be their greatest Enemy, and which fights directly against their Souls. Will he then despise their Complaints, and their bemoaning of themselves before him? will he not avenge them of that Enemy, and that speedily? See Jerem. 31. 18, 19, 20. Men who think they have no other Enemies, none to complain of, but such as oppose them, or obstruct them, or oppress them in their Secular Interests, Advantages and Concerns, are strangers to these things. Believers look on sin as their greatest Adversary, and know that they suffer more from it than from all the World: Suffer them therefore to make their Complaints of it to him who pities them, who will relieve them and avenge them.

Sect. 31 2. Prayer is directly Petitions to this purpose; it consists of Petitions to God, for supplyes of Grace to conflict and conquer Sin withall. I need not prove this; No man Prayes as he ought, no man joyns in Prayer with another who prayes as he ought, but these Petitions are a part of his Prayer. Especially will they be so, and ought they so to be, when the Mind is peculiarly engaged in the Design of destroying sin. And these Petitions or Requests are, as far as they are gracious and effectual, wrought in us by the Holy Ghost, who therein makes intercession for us according to the Will of God. And hereby does he carry on this work of the Mortification of sin, for his Work it is. He makes us to put up prevalent Requests to God, for such continual supplyes of Grace, whereby it may be constantly kept under, and at length destroyed. And this is the first way whereby this Duty has an Influence into Mortification, namely, Morally and by way of Impetration.

Sect. 32 (Secondly,) This Duty has a real Efficiency to the same End. It does its self (when rightly performed, and duly attended to) mightily prevail to the weakning and Destruction of sin. For in and by fervent Prayer, especially when it is designed to this End, the Habit, Frame, and Inclinations of the Soul to universal Holiness, with a Detestation of all sin, are increased, cherished, and strengthened. The soul of a Believer is never raised to a higher Intension of spirit in the pursuit of, love to, and delight in Holiness, nor is more conformed to it, or cast into the mould of it, than it is in Prayer. And frequency in this Duty, is a principal means to fix and consolidate the mind in the form and likeness of it; And hence doe Believers oft-times continue in, and come off from Prayer above all Impressions from sin, as to Inclinations and Complyances. Would such a frame alwayes continue, how happy were we. But abiding in the Duty is the best way of reaching out after it. I say therefore that this Duty is really Efficient of the Mortification of sin, because therein all the Graces whereby it is opposed and weakened, are excited, exercised, and improved to that End; as also the Detestation and Abhorency of sin is increased in us. And where this is not so, there are some secret flaws in the Prayers of men, which it will be their wisdom to find out and heal.

Sect. 33 Fourthly, The Holy Spirit carries on this work by applying in an especial manner the death of Christ to us for that end. And this is another, thing which, because the World understandes not, it does despise. But yet in whomever the Death of Christ is not the death of sin, he shall dye in his sins. To evidence this Truth, we may observe (1) in general, That the Death of Christ has an especial influence into the Mortification of sin, without which it will not be Mortified. This is plainly enough testified to in the Scripture. By his Cross, that is, his Death on the Cross, We are crucified to the world, Gal. 6. 14. Our old man is crucified with him, that the Body of sin might be destroyed, Rom. 6. 6. That is, sin is Mortified in us by vertue of the Death of Christ, (2) In the Death of Christ, with respect to sin there may be considedered, 1. His Oblation of himself, and 2. The Application thereof to us. By the first it is, that our sins are expiated as to their Guilt; but from the latter it is, that they are actually subdued as to their Power. For it is by an Interest in, and a participation of the Benefits of his Death, which we call the Application of it to us. Hereon are we said to be buried with him, and to rise with him, whereof our Baptism is a pledge; Rom. 6. 3, 4. not in an outward Representation, as some imagine of being dipped under the water, and taken up again (which were to make one sign the sign of another,) but in a powerful Participation of the vertue of the Death and Life of Christ, in a death to sin, and newness of life in Holy Obedience, which Baptisme is a pledge of, as it is a token of our initiation and implanting into him. So are we said to be baptized into his death; or into the likeness of it, that is, into its power, ver. 3. (3) The old man is said to be crucified with Christ, or sin to be Mortified by the Death of Christ, as was in part before observed on two Accounts.

(1) Of Conformity. Christ is the Head, the Beginning or Idea, of the New Creation; The first born of every Creature. Whatever God designes to us therein, he first exemplified in Jesus Christ; And we are predestinated to be conformed to the Image of his Son, Rom. 8. 29. Hereof the Apostle gives us an express instance in the Resurrection. Christ the first Fruits, afterwards they that are Christs at his coming, 1 Cor. 15. 23. It is so in all things; all that is wrought in us, it is in resemblance and conformity to Christ. Particularly, we are by Grace planted into the likeness of his Death, Rom. 6. 5. being made conformable to his Death, Phil. 3. 10. and so to be dead with Christ, Col. 2. 20. Now this conformity is not in our Natural Death, nor in our being put to death as he was; for it is that which we are made partakers of in this Life, and that in a way of Grace and Mercy. But Christ died for sin, for our sin, which was the meritorious procuring cause thereof. And he lived again by the Power of God. A likeness and conformity hereunto God will work in all Believers. There is by nature a Life of sin in them, as has been declared. This Life must be destroyed, sin must dye in us, and we thereby become dead to sin. And as he rose again; So are we to be quickened in and to newness of life. In this death of sin consists that Mortification which we treat about; and without which we cannot be conformed to Christ in his Death, which we are designed to. And the same Spirit which wrought these things in Christ, will in the pursuit of his Design, work that which answers to them in all his Members.

Sect. 34 (2) In respect of Efficacy; vertue goes forth from the Death of Christ, for the subduing and Destruction of sin. It was not designed to be a dead, unactive, passive Example, but it is accompanied with a Power conforming and changing us into its own likeness. It is the Ordinance of God to that End, which he therefore gives efficacy to. It is by a fellowship or participation in his sufferings, that we are made conformable to his Death, Phil. 3. 10. this [[original in non-Latin script]], is an interest in the Benefit of his suffering; we also are made partakers thereof. This makes us conformable to his Death, in the Death of sin in us. The Death of Christ is designed to be the Death of sin; let them who are dead in sin deride it whilest they please. If Christ had not dyed, sin had never dyed in any sinner to Eternity. Wherefore that there is a vertue and Efficacy in the Death of Christ to this purpose, cannot be denyed without a Renuntiation of all the Benefits thereof. On the one hand the Scripture tells us, that he is our Life, our Spiritual Life, the Spring, Fountain, and Cause of it; we have nothing therefore that belongs thereunto but what is derived from him. They cast themselves out of the verge of Christianity, who suppose that the Lord Christ is no otherwise our Life, or the Authour of Life to us, but as he has revealed and taught the way of Life to us; He is our Life as he is our Head. And it would be a sorry Head that should onely teach the feet to go, and not communicate strength to the whole Body so to doe. And that we have real influences of Life from Christ, I have sufficiently proved before. To our spiritual Life does ensue the Death of sin; for this on the other hand is peculiarly assigned to his Death in the Testimonies before produced. This therefore is by vertue derived from Christ, That is, in an especial manner from his Death, as the Scripture testifies.

Sect. 35 All the Enquiry is, How the Death of Christ is applyed to us, or which is the same, How we apply our selves to the Death of Christ for this purpose. And I answer, We do it two wayes.

(1) By Faith. The way to derive Vertue from Christ, is by touching of him. So the diseased Woman in the Gospel touched but the Hemme of his Garment, and Vertue went forth from him to stay her Bloody Issue, Math. 9. 22. It was not her Touching him outwardly, but her Faith which she acted then and thereby, that derived Vertue from him. For so our Saviour tells her in his Answer, Daughter be of good Comfort, your Faith has made you whole. But to what End was this touching of his Garment? It was only a Pledge and Token of the particular Application of the healing Power of Christ to her Soul, or her Faith in him in particular for that End. For at the same time many thronged upon him in a presse, so as his Disciples marvelled he should ask who touched his Cloaths; Mark 5. 30, 31. yet was not any of them advantaged but the poor sick Woman. A great Emblem it is of common Profession on the one hand, and especial Faith on the other. Multitudes presse and throng about Christ in a Profession of Faith and Obedience, and in the real performance of many Duties; but no Vertue goes forth from Christ to heal them. But when any one, though poor, though seemingly at a distance, gets but the least touch of him by especial Faith, this Soul is healed. This is our Way with respect to the Mortification of Sin. The Scripture assures us, that there is Vertue and Efficacy in the Death of Christ to that End. The Means whereby we derive this Vertue from him, is by Touching of him, that is, by Acting Faith on him in his Death, for the Death of Sin.

Sect. 36 But how will this effect it, how will sin be mortified hereby? I say, how, by what Power and Vertue were they healed in the Wilderness, who looked to the Brazen Serpent? was it not because that was an Ordinance of God, which by his Almighty Power he made effectual to that purpose? The Death of Christ being so as to the Crucifying of sin, when it is looked on, or applyed to by Faith, shall not Divine Vertue and Power go forth to that End? The Scripture, and Experience of all Believers, give Testimony to the Truth and Reality thereof. Besides, Faith it self as acted on the Death of Christ, has a peculiar Efficacy to the subduing of sin; for, beholding him thereby as in a Glass, we are changed into the same Image; 1 Cor. 3. 18. And that which we peculiarly behold, we are peculiarly transformed into the Likeness of. And moreover, it is the only Means whereby we Actually derive from Christ the Benefits of our Vnion with him; from from there we have all Grace, or, there is no such thing in the World. And the Communication of it to us, is in and by the Actual Exercise of Faith principally. So it being acted with respect to his Death, we have Grace for the Killing of sin, and thereby become dead with him, Crucified with him, Buryed with him, as in the Testimonies before produced. This is that which we call, the Application of the Death of Christ to us, or our Application of our selves to the Death of Christ for the Mortification of sin. And they by whom this Means thereof is despised or neglected, who are ignorant of it, or do Blaspheme it, must live under the Power of sin, to what Inventions soever they turn themselves for Deliverance. According as we abide and abound herein, will be our success. Those who are careless and remiss, in the Exercise of Faith, by Prayer and Meditation, in the Way described, will find that Sin will keep its ground, and maintain so much Power in them as shall issue in their perpetual Trouble. And men who are much conversant with the Death of Christ, not in Notions and Lifeless Speculations, not in Natural or Carnal Affections, like those which are raised in weak Persons by Images and Crucifixes, but by holy Actings of Faith, with respect to what is declared in the Scripture as to its Power and Efficacy, will be implanted into the Likeness of it, and experience the Death of sin in them continually.

Sect. 37 (2) We do it by Love. Christ as Crucified is the great Object of our Love, or should so be. For he is therein to sinners altogether Lovely. Hence one of the Ancients cryed out, [[original in non-Latin script]]; My Love is crucified, and why doe I stay behind. In the Death of Christ, do his Love, his Grace, his Condescension, most gloriously shine forth. We may therefore consider three things with respect to this Love. (1) The Object of it. (2) The Means of the Representation of that Object to our Minds and Affections. (3) The Effects of it as to the Case in hand. The Object of it is Christ himself, in his unsearchable Grace, his unspeakable Love, his infinite Condescension, his patient Suffering, and victorious Power, in his Death, or dying for us. It is not his Death absolutely, but himself, as all these Graces conspicuously shine forth in his Death, which is intended. And there are various Wayes whereby this may be represented to our Minds.

Sect. 38 (1) Men may doe it to themselves by their own Imaginations. They may frame and fancy dolorous things to themselves about it, which is the way of Persons under deep and devout Superstitions. But no Love in sincerity will ever be ingenerated towards Jesus Christ hereby. (2) It may be done by others, in pathetical and tragical Declarations of the Outward part of Christs sufferings. Herein some have a great faculty to work upon the Natural Affections of their Auditors; And great Passions accompanyed with Tears and Vows may be so excited. But for the most part, there is no more in this Work, than what the same persons do find in themselves it may be, in the reading or hearing of a feigned Story. For there is a sympathy in Natural Affections with the things that are their proper Objects, though represented by false Imaginations. (3) It is done in the Papacy, and among some others, by Images, in Crucifixes and dolorous Pictures, whereunto they pay great Devotion, with an appearance of ardent Affections. But none of these are such a due Representation of this Object, as to ingenerate sincere Love towards Christ crucified in any Soul. Wherefore, (4) This is done effectually only by the Gospel, and in the Dispensation of it according to the Mind of God. For therein is Jesus Christ evidently crucified before our Eyes, Gal. 3. 1. And this is does by proposing to our Faith, the Grace, the Love, the Patience, the Condescension, the Obedience, the End and Design of Christ therein. So is Christ eyed by Faith as the proper Object of sincere Love. And being so stated, the Effects of it, as of all true Love, are, 1. Adherence; 2. Assimulation.

(1) Adherence; Love in the Scripture is frequently expressed by this Effect; The Soul of one did cleave or was knit to another; as that of Jonathan to David, 1 Sam. 18. 1. So it produces a firm Adherence to Christ crucified, that makes a Soul to be in some sence alwayes present with Christ on the Cross. And hence (2) ensues Assimulation or Conformity. None treat of the Nature or Effects of Love, but they assign this as one of them, that it begets a Likeness between the Mind loving, and the Object beloved. And so I am sure it is in this matter. A Mind filled with the Love of Christ as crucified, and represented in the Manner and Way before described, will be changed into its Image and Likeness, by the effectual Mortification of sin, through a Derivation of Power and Grace from from there for that purpose.

Sect. 39 Fifthly; The Holy Ghost carryes on this Work by constant Discoveries to, and pressing on Believers, on the one hand, the true Nature and certain End of Sin; and on the other, the Beauty, Excellency, Vsefulness and Necessity of Holiness, with the Concerns of God, Christ, the Gospel, and their own Souls therein. A Rational Consideration of these things, is all the Ground and Reason of Mortification in the Judgements of some men. But we have proved, that there are other Causes of it also. And now I adde, that if we have no Consideration of these things, but what our own Reason is of it self able to suggest to us, it will never be prevalent to any sincere or permanent Attempt in the Mortification of any sin whatever. Let men make the best of their Reason they can, in the searching and Consideration of the perverse Nature and dreadfull Consequents of Sin, of the perfect Peace and future Blessedness which attendes the Practice of Holiness, they will find an Obstinacy and Stubbornness in their Hearts, not conquerable by any such Reasonings or Considerations: That Conviction of Sin and Righteousness which is usefull and prevalent to that End and Purpose, is wrought in us by the Holy Ghost, Joh. 16. 18. Although he makes use of our Minds, Understandings, Reasons, Consciences, and the best of our Consideration in this matter, yet if he give not a peculiar Efficacy and Power to all, the Work will not be effectual. When he is pleased to make use of Reasons and Motives taken from the nature and end of Sin and Holiness, to the Mortification of sin, they shall hold good, and bind the Soul to this Duty, against all Objections and Temptations that would divert it whatever.

Sect. 40 And thus I have briefly, and I confess weakly and obscurely, delineated the Work of the Holy Ghost in the Sanctification of them that do Believe. Many things might have been more enlarged, and particularly enquired into; what have been discoursed, I judge sufficient to my present purpose. And I doubt not, but that what has been argued from plain Scripture and Experience, is sufficient, as to direct us in the Practice of true Evangelical Holiness, so with all sober Persons to cast out of all Consideration that fulsome Product of Pride and Ignorance, that all Gospel Holiness consists in the Practice of Moral Vertues.