Lastly, To wind up this discourse, there is hence sufficiently evi- denced a comprehensive difference between a spiritual life unto God by evangelical holiness, and a life of moral virtue, though pretended unto God also. Unto the first, the original and continual purifica- tion of our nature and persons by the Spirit of God and blood of Christ is indispensably required. Where this work is not, there neither is nor can be any thing of that holiness wliich the gospel prescribes, and which Ave inquire after. Unless the purification and cleansing of sin belong necessarily unto the holiness of the new covenant, all that God hath taught us concerning it in the Old Tes- tament and the New, by his institution of legal purifying ordinances; by his promises to wash, purify, and cleanse us ; by his precepts to get ourselves 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 the defilements of their sins, — are things fanatical, enthusiastic notions, and unin- telligible dreams. Until men can rise up to a confidence enabling them to own such horrible blasphemies, I desire to know whether these things are required unto 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 until they have farther 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 mo- ralists, that are only so, whether in notion or practice, have no re- gard unto them, — then is their life of moral virtue (were it as real in them as it is with notorious vanity pretended) cast out from all con- sideration in a serious disquisition after evangelical holiness. And what hath been spoken may suffice to give us some light into the nature of this first act of our sanctification by the Spirit, which con- sists in the cleansing of our souls and consciences from the pollutions of sin, both original and actual.
468 THE POSITIVE "WORK OF THE SPIRIT [BOOK IV.
CHAPTER VI.
THE POSITIVE WORK OF THE SPIRIT IN THE SANCTIFICATION OF
BELIEVERS.
Differences in the acts of sanctificatlon as to order — The manner of the commu- nication of holiness by the Spirit — The rule and measure whereof is the re- vealed will of God, as the rule of its acceptance is the covenant of grace — The nature of holiness as inward — Righteousness habitual and actual — False notions of holiness removed — The nature of a spiritual habit — Applied unto holiness, with its rules and limitations — Proved and confirmed — Illustrated and practically improved — The properties of holiness as a spiritual habit de- clared— I. Spiritual dispositions unto suitable acts; how expressed in the Scripture; with their effects — Contrary dispositions unto sin and holiness how consistent — 2. Power ; the nature thereof; or what power is required in believers unto holy obedience; with its properties and effects in readiness and facility — Objections thereunto answered, and an inquiry on these iivinciples after true holiness in ourselves directed — Gospel grace distinct from morality, and all other habits of the mind; proved by many arguments, especially its relation unto the mediation of Christ — The principal difference between evan- gelical 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 churchj and the peculiar efficiency of the Spirit therein — Moral honesty not gospel holiness.
The distinction we make between the acts of tlie Holy Ghost in the work of sauctification concerneth 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 doth not, in order of time, go before those other acts which leave a real and positive effect ujDon 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 purifieth us consisteth in this other work of his which now lies before us ; only we thus distinguish them and cast them into this order, as the Scripture also doth, for the guidance of our xmder- standing in them, and furtherance of our apprehension of them.
We, therefore, now proceed unto that part of the work of the Holy Spirit whereby he communicates the great, permanent, posi- tive effect of holiness unto 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 do is not so, nor doth any way belong thereunto. And this j^art of his work we shall reduce unto two heads, which we shall first propose, and afterward clear and vin- dicate.
And our first assertion is. That in the sauctification of believers,
CHAP. VI.] IN THE SANCTIFICATION OF BELIEVERS. 469
the Holy Ghost doth ivork in them, in their luhole souls, their minds, wills, and affections, a gracioiis, supe7-natural habit, j^rinciple, and disposition of living unto God; tvherein the substance or essence, the life and being, of holiness doth consist. This is that spirit which is born of the Spirit, that new creature, that new and divine nature which is wrouglit in them, and whereof they are made partakers. Herein consists that image of God whereunto our natures are re- paired by the grace of our Lord Jesus Christ, whereby we are made conformable unto God, firmly and steadfastly adhering unto 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, hath 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, fitting, and enabling all the faculties of our souls unto the duties of holiness, according to the mind of God, doth belong unto the work of our first conversion. But the preservation, cherishing, and increase of it belong unto our sanctification, both its infusion and preservation being necessarily required unto 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 ariseth not from precedent actions of holiness, but is the root of them all. Habits acquired by a multitude of acts, whether in things moral 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 unto or the same in all believers, as to its kind and being, though not as to degrees and exercise. It is that which we cannot learn, which cannot be taught us but by God only, as he teaches other creatures in whom he plant eth a natural instinct. The beauty and glory hereof, as it is absolutely inexi^ressible, 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, separa- tion from darkness and the world, do all consist herein.