472 THE POSITIVE WORK OF THE SPIRIT [BOOK IV.
the coveuant of works; for therein it should have been our righteous- ness absohitely before God, that whereby we should have been justi- fied 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 jDlace 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 God's nature, and therein to 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 them?" I must defer the answering of this inquiry unto 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 meantime I say only, in general, that as God requireth it of us, so he hath appointed it as the only means whereby we may express our subjection to him, our dependence on him, our fruitfulness and thankfulness; the only way of our communion and intercourse with him, of using and improving the effects of his love, the benefits of the mediation of Christ, whereby Ave may glorify him in this world ; and the only orderly way whereby we may be made meet for the inheritance of the saints iu light : which is sufficient, in general, to manifest both its necessity and its use. These things being, then, in general premised, I shall comprise what I have farther to offer in the declaration and vindication of gospel sanctification and holiness in the two ensuing assertions: — 4
I. 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 for and enabled to live unto God, and perform that obedience which he requireth and accepteth through Christ in the covenant of grace ; essentially or spe- cifically distinct from all natural habits, intellectual and moral, how- ever or by what means soever acquired or improved.
II. There is an immediate work or effectual operation of the Holy Spirit by his grace required unto every act of holy obedience, whether internal only iu faith and love, or external also ; that is, unto all the holy actings of our understandings, wills, and affections, and unto all duties of obedience in our walking before God.
I. 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 de- pends 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 a hahit or principle supernatural infused or created in believers by the Holy Ghost, and always abiding in them. 2. That, according to the nature of
CHAP. VI.] IN THE SANCTIFICATION OF BELIEVERS. 473
all habits, it inclines and disposeth the mind, will, and affections, unto acts of holiness suitable unto its own nature, and with regard unto its proper end, and to make us meet to live unto God. 3. [That] it doth not only incline and dispose the mind, but gives it power, and enables it to live unto God in all holy obedience. 4. That it differs specifically from all other habits, intellectual or moral, that by any means we may acquire or attain, or sjnritual gifts that may be con- ferred on any persons whatever.
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 vi7'tue; 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 de- nominated from its nature, causes, acts, and ends, we must be par- takers of in this world, if ever we mind to attain eternal life in another.
And herein we shall take what view we are able of the nature, glory, and beauty of holiness ; and [I] do confess it is but little of them which I can comprehend. It is a matter, indeed, often spoken unto ; but the essence and true nature of it are much hidden from the eyes of all living men. The sense of what the ScrijDture proposeth, 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. Show what I mean by such a habit. 2. Prove that there is such a habit required unto holiness, yea, that the nature of holiness consists therein. 3. Declare in general the properties of it.
1. Our first inquiry is after the essence zndt-form of holiness, that from which any one is truly 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, some- thing 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 unto eternity. Every one that hath this holiness pleaseth God, is accepted with him, and shall come to the enjoyment of him; and every one that hath it not is rejected of him, here and hereafter.