CHAP. VI.] IN THE SANCTIFICATION OF BELIEVERS. 493
this is that power which belongs unto the new creature, the habit and principle of grace and holiness, which, as we have proved, is ■wrought by the Holy Ghost in all believers.
(2.) We may, therefore, inquire into the nature of this spiritual poiuer, what it is, and wherein it doth consist. Now, this cannot be clearly understood without a due consideration of that impotency unto all spiritual good which is in us by nature, which it cures and takes away. This we have before at large declared, and thither the reader is referred. When we know what it is to be without power or strength in spiritual things, we may thence learn what it is to have them. To this purpose we may consider that there are three things or faculties in our souls which are the subject of all power or impotency in spiritual things, — namely, our understandings, wills, and affections. That our spiritual impotency ariseth from their de- pravation hath been proved before; and what power we have for holy, spiritual obedience, it must consist in some especial ability, communicated distinctly unto all these faculties. And our inquiry therefore is, what is this power in the mind, what in the will, and what in the affections. And, —
[1.] This 2)oiver in the mind consists in a sjnritual light and ahility to discern spiritual things in a spiritual manner; which men in the state of nature are utterly devoid of, 1 Cor. ii. 13, 14. The Holy Spirit, in the first communication of the principle of spiritual life and holiness, " shines in our hearts, to give us the knowledge of the glory of God in the face of Jesus Christ," 2 Cor. iv. 6 ; yea, this strengthening of the mind by saving illumination is the most eminent act of our sanctification. Without this there is a veil with fear and bondage upon us, [so] that we cannot see in spiritual things. But " where the Spirit of the Lord is," where he comes with his sanctifying grace, "there is liberty;" and thereby "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," 2 Cor. iii. 17, 18, See Eph. i. 17, 18.
Wherefore, all sanctified believers have an ability and power, in the renewed mind and understanding, to see, know, discern, and re- ceive, spiritual things, the mysteries of the gospel, the mind of Christ, in a due and siiiritual manner. It is true, they have not all of them this power and ability in the same degree ; but every one of them hath a sufficiency of it, so as to discern what concerns themselves and their duties necessarily. Some of them seem, indeed, to be very low in knowledge, and, in comparison of others, very ignorant ; for there are different degrees in these things, Eph. iv. 7. And some of them are kept in that condition by their own negligence and sloth ; they do not use as they ought nor improve those means of growing in
494 THE POSITIVE WORK OF THE SPIRIT [BOOK IV.
grace and in the knowledge of Jesus Christ which God prescribes unto them; as Heb. vi. 1-6. But every one who is truly sanc- tified, and who thereby hath received the least degree of saving grace, hath light enough to understand the spiritual things of the gospel in a spiritual manner. When the mysteries of the gospel are preached unto believers, some of them may be so declared as that those of meaner capacities and abilities may not be able to compre- hend aright the doctrine of them, — which yet is necessary to be so proposed, for the edification of those who are more grown in know- ledge,— nevertheless there is not any, the meanest of them, but hath a spiritual insight into the things themselves intended, so far as they are necessary unto their faith and obedience in the condition wherein they are. This the Scripture gives such abundant testi- mony unto as to render it unquestionable; for " we have received the Spirit which is of God, that we may know the things that are freely given to us of God," 1 Cor. ii. 1 2, By virtue of what we have re- ceived, we know or discern spiritual things; so we "know the mind of Christ," verse 16. This is the substance of that double testimony, 1 John ii. 20, 27. This abiding unction is no other but that habi- tual inherent grace which we plead for ; and by it, as it is a holy light in our mind, we "know all things," it is the understanding that is given us to "know him that is true," chap. v. 20. Only it is their duty con- tinually to endeavour the improvement and enlargement of the light they have, in the daily exercise of the spiritual power they have re- ceived, and in the use of means, Heb. v. 14.
[2.] This poiuer in the will consists in its liberty, freedom, and cibility to consent unto, choose, and embrace, spiritual things. Be- lievers have free will unto that which is spiritually good ; for they are freed from that bondage and slavery unto sin which they were under in the state of nature. Whatever some dispute concerning the nature of free-will, that it consists in an indifferency unto good or evil, one thing or another, with a power of applying itself unto all its operations, whatever their objects be, as the Scripture knoweth nothing of it, so it is that which we cannot have ; and if we could, it would be no advantage at all unto us, yea, we had much better be without it. Have it, indeed, we cannot; for a supposition of it in- cludes a rejection of all our dependence on God, making all the springs of our actions to be absolutely and formally in ourselves. Neither, considering the prejudices, temptations, and corruptions that we are possessed and exercised with, would such a flexibility of will be of any use or advantage unto us, but would rather certainly give us up to the power of sm and Satan. All that the Scrip- ture knows about free-will is, that in the state of nature, antecedent unto the converting, sanctifying work of the Spirit, all men what-