(2.) We may, therefore, inquire into the nature of this spiritual power, 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 depravation 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 power in the mind consists in a spiritual light and ability 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 receive, spiritual things, the mysteries of the gospel, the mind of Christ, in a due and spiritual 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 grace and in the knowledge of Jesus Christ which God prescribes unto them; as Heb. vi. 1-6. But everyone who is truly sanctified, 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 comprehend aright the doctrine of them, — which yet is necessary to be so proposed, for the edification of those who are more grown in knowledge, — 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 testimony 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. 12. By virtue of what we have received, 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 habitual 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 continually to endeavour the improvement and enlargement of the light they have, in the daily exercise of the spiritual power they have received, and in the use of means, Heb. v. 14.
[2.] This power in the will consists in its liberty, freedom, and ability to consent unto, choose, and embrace, spiritual things. Believers 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 includes 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 sin and Satan. All that the Scripture knows about free-will is, that in the state of nature, antecedent unto the converting, sanctifying work of the Spirit, all men whatever are in bondage unto sin, and that in all the faculties of their souls. They are "sold under sin;" are "not subject unto the law of God, neither indeed can be;" — can neither think, nor will, nor do, nor desire, nor love any thing that is spiritually good, according to the mind of God. But as unto what is evil, perverse, unclean, that they are free and open unto, — ready for, prone, and inclined, and every way able to do. On the other side, in those who are renewed by the Holy Ghost and sanctified, it acknowledgeth and teacheth a freedom of will, not in an indifferency and flexibility unto good and evil, but in a power and ability to like, love, choose, and cleave unto God and his will in all things. The will is now freed from its bondage unto sin, and, being enlarged by light and love, willeth and chooseth freely the things of God, having received spiritual power and ability so to do. It is the truth, — that is, faith in the gospel, the doctrine of the truth, — which is the means of this freedom; the "truth that makes us free," John viii. 32. And it is the Son of God by his Spirit who is the principal efficient cause of it: for "if the Son make us free, then are we free indeed," verse 36; and otherwise we are not, whatever we pretend. And this freedom unto spiritual good we have not of ourselves in the state of nature; for if we have, then are we free indeed, and there would be no need that the Son should make us free.
The difference, therefore, about free-will is reduced unto these heads:— 1st. 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 of 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 ourselves. 2dly. Whether there be in men unregenerate, not renewed by the Holy Ghost, a freedom, power, and ability unto 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. 3dly. 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 itself? or whether it consist in a gracious freedom and ability to choose, will, and do that which is spiritually good, in opposition to the bondage and slavery unto 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 compliant 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 real, useful, gracious free-will, given by Jesus Christ the Son of God, when he makes us free, and an effect of God's 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 unto, choose, and embrace freely, the things of God, — for that fictitious, imaginary freedom, yea, for (if it were real) an indifferency unto all things, and an equal power unto everything, 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.
[3.] The affections, which naturally are the principal servants and instruments of sin, are hereby engaged unto God, Deut. xxx. 6.
And from what hath been thus far discoursed, the sense of our former assertion is evident, as also the nature of the principle of holiness insisted on. The Holy Ghost in our sanctification doth 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 cherisheth, preserveth, increaseth, and strengtheneth continually, by effectual supplies of grace from Jesus Christ, disposing, inclining, and enabling the whole soul unto all ways, acts, and duties of holiness, whereby we live to God, opposing, resisting, and finally conquering, whatever is opposite and contrary thereunto. This belongs essentially unto evangelical holiness, yea, herein doth the nature of it formally and radically consist. This is that from whence believers are denominated holy, and without which none are so, nor can be so called.
The properties of this power are readiness and facility. Wherever it is, it renders the soul ready unto all duties of holy obedience, and renders all duties of holy obedience easy unto the soul.
(1.) It gives readiness by removing and taking away all those encumbrances which the mind is apt to be clogged with and hindered by from sin, the world, spiritual sloth, and unbelief. This is that which we are exhorted unto in a way of duty, Heb. xii. 1; Luke xii. 35; 1 Pet. i. 13, iv. 1; Eph. vi. 14. Herein is the spirit ready, though the flesh be weak, Mark xiv. 38. And those encumbrances which give an unreadiness unto obedience to God may be considered two ways:— [1.] As they are in their full power and efficacy in persons unregenerate, whence they are "unto every good work reprobate," Tit. i. 16. Hence proceed all those prevalent tergiversations against a compliance with the will of God and their own convictions which bear sway in such persons. "Yet a little slumber, a little sleep, a little folding of the hands to sleep," Prov. vi. 10. By these do men so often put off the calls of God, and perniciously procrastinate from time to time a full compliance with their convictions. And whatever particular duties such persons do perform, yet are their hearts and minds never prepared or ready for them, but the encumbrances mentioned do influence them into spiritual disorders in all that they do. [2.] These principles of sloth and unreadiness do ofttimes partially influence the minds of believers themselves unto great indispositions unto spiritual duties. So the spouse states her case, Cant. v. 2, 3. By reason of her circumstances in the world, she had an unreadiness for that converse and communion with Christ which she was called unto. And it is so not unfrequently with the best of men in this world. A spiritual unreadiness unto holy duties, arising from the power of sloth or the occasions of life, is no small part of their sin and trouble. Both these are removed by this spiritual power of the principle of life and holiness in believers. The total prevailing power of them, such as is in persons unregenerate, is broken by the first infusion of it into the soul, wherein it gives an habitual fitness and preparation of heart unto all duties of obedience unto God. And by various degrees it freeth believers from the remainders of the encumbrances which they have yet to conflict with. And this it doth three ways; as, — 1st. It weakeneth and taketh off the bent of the soul from earthly things, so as they shall not possess the mind as formerly, Col. iii. 2. How it doth this was declared before. And when this is done, the mind is greatly eased of its burden, and some way ready unto its duty. 2dly. It gives an insight into the beauty, the excellency, and glory of holiness, and all duties of obedience. This they see nothing of who, being unsanctified, are under the power of their natural darkness. They can see no beauty in holiness, no form nor comeliness why it should be desired; and it is no wonder if they are unfree to the duties of it, which they are but as it were compelled unto. But the spiritual light wherewith this principle of grace is accompanied discovers an excellency in holiness and the duties of it, and in the communion with God which we have thereby, so as greatly to incline the mind unto them and prepare it for them. 3dly. It causeth the affections to cleave and adhere unto them with delight. "How do I love thy law!" saith David; "my delight is in thy statutes; they are sweeter unto me than the honey-comb." Where these three things concur, — where the mind is freed from the powerful influences of carnal lusts and love of this world; where the beauty and excellency of holiness and the duties of obedience lie clear in the eyes of the soul; and where the affections cleave unto spiritual things as commanded, — then will be that readiness in obedience which we inquire after.
(2.) It gives facility or easiness in the performance of all duties of obedience. Whatever men do from a habit, they do with some kind of easiness. That is easy to them which they are accustomed unto, though hard and difficult in itself. And what is done from nature is done with facility. And the principle of grace, as we have showed, is a new nature, an infused habit with respect unto the life of God, or all duties of holy obedience. I grant there will be opposition unto them even in the mind and heart itself, from sin, and Satan, and temptations of all sorts; yea, and they may sometimes arise so high as either to defeat our purposes and intentions unto duties, or to clog us in them, to take off our chariot-wheels, and to make us drive heavily; but still it is in the nature of the principle of holiness to make the whole course of obedience and all the duties of it easy unto us, and to give us a facility in their performance: for, —
[1.] It introduceth a suitableness between our minds and the duties we are to perform. By it is the law written in our hearts; that is, there is an answerableness in them unto all that the law of God requires. In the state of nature, the great things of the law of God are a strange thing unto us, Hos. viii. 12; there is an enmity in our minds against them, Rom. viii. 7; there is no suitableness between our minds and them; — but this is taken away by the principle of grace. Thereby do the mind and duty answer one another, as the eye and a lightsome body. Hence the "commands of Christ are not grievous" unto them in whom it is, 1 John v. 3. They do not appear to contain any thing uncouth, unreasonable, burdensome, or any way unsuited to that new nature whereby the soul is influenced and acted. Hence "all the ways of wisdom are" unto believers, as they are in themselves, "pleasantness, and all her paths are peace," Prov. iii. 17.
The great notion of some in these days is about the suitableness of Christian religion unto 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 unto their reason. But it is with respect unto this renewed principle that there is a suitableness in any of the things of God unto our minds and affections.
[2.] It keeps up the heart or whole person unto 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 bubbling up in them, on the frequent repetition of the daily duties of prayer, reading, holy discourse; as on closing with all opportunities and occasions of mercy, benignity, charity, and bounty amongst men. Hereby is the heart so accustomed unto the yoke of the Lord, and made so conversant in his ways, that it is natural and easy to it to bear them and to be engaged in them. And it will be found by experience that the more intermissions of duties of any sort we fall under, the more difficulty we shall find in the performance of them.
[3.] It engageth the assistance of Christ and his Spirit. It is the divine nature, the new creature, which the Lord Christ careth for; in and by its actings in all duties of obedience doth its life consist; therein, also, is it strengthened and improved. For this cause doth the Lord Christ continually come in by the supplies of his Spirit unto its assistance. And when the strength of Christ is engaged, then and there is his yoke easy and his burden light.
Some, perhaps, will say that they find not this facility or easiness in the course of obedience and in the duties of it. They meet with secret unwillingnesses in themselves, and great oppositions on other accounts; whence 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 inroads of their spiritual adversaries; to keep themselves from the insinuations of the world, and up unto 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 doth not give the facility and easiness mentioned, or that they were never made partakers of it.
I answer, — 1st. Let these persons examine themselves, and duly consider whence those 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 unto 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 abhor, and long to be freed from, and, as they are from without, are such as they look on as enemies unto 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 unto them, and [to] 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.
2dly. Let inquiry 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 duties 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 easy unto 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 ways of obedience smooth, its paths pleasant, or its duties easy. Let him never think to attain any readiness, delight, or facility in any art or science, who is always beginning at it, touching upon it sometimes. As this is the way in all sorts of things, natural and spiritual, to be always learning, and never to come to the knowledge of the truth; so, in the practice of holy obedience, if men are, as it were, always 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 always striving, but never come unto any readiness or facility in them.
3dly. 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 is not impeached. We only say, that set aside extraordinary occasions and sinful neglects, this principle of grace and holiness doth give that suitableness to the mind unto all duties of obedience, that constancy in them, that love unto them, as make them both easy and pleasant.
By these things we may inquire after the habit or principle of holiness in our own minds, that we be not deceived by any thing that falsely pretendeth thereunto; as, —
First, Let us take heed that we deceive not ourselves, as though it would suffice unto gospel holiness that we have occasionally good purposes of leaving sin and living unto God, then when something urgeth 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 unto 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 ruin. 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 unto, 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 unto the performance of those duties from whence they expect most relief unto their consciences, and whose neglect doth most reflect upon them. Especially will they do so when the hand of God is upon them in afflictions and dangers, Ps. lxxviii. 34-37. And this produceth in them that kind of goodness which God says "is like the morning cloud or the early dew," — things that make a fair appearance of something, but immediately vanish away, Hos. vi. 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 hath neither the root of it nor any fruit that doth 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 woefully 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 far beneath that holiness which God requireth 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 unto them or a 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.
Secondly, And we may learn hence not to be imposed on by gifts, though never so useful, 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 useful in and unto the church; for "the manifestation of the Spirit is given unto men to profit withal." And they put men on such duties as have a great show 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, indeed, not only consistent with holiness, but subservient unto 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 do. 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 farther but as they are influenced or restrained by light, so they do not renew or change the mind itself, so as to transform it into the image of God; neither do they give the soul a general inclination unto all acts and duties of obedience, but only a readiness for that duty which their exercise doth peculiarly consist in. Wherefore they answer no one property of true holiness; and we have not seldom seen discoveries made thereof.
Least of all can morality, or a course of moral duties, 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 add, 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 fourth thing proposed, —
4. And this is farther 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.
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 farther confirmation of the same truth, I shall call over the most important of them, after some few things have been premised: as, —
(1.) A habit, of what sort soever it be, qualifies the subject wherein it is, so that it may be denominated from it, and makes the actions proceeding from it to be suited unto it or to be of the same nature with it. As Aristotle says, "Virtue is a habit which maketh him that hath it good or virtuous, and his actions good." Now, all moral habits are seated in the will. Intellectual habits are not immediately effective of good or evil, but as the will is influenced by them. These habits do incline, 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 itself, or the work done; and, secondly, The end for which it is done. And both these things are respected by the habit itself, though not immediately, yet by virtue 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:— first, The duty itself we do; and, secondly, The end for which we do it. If any habit, therefore, do not incline and dispose the will unto the proper end of duty, as well as unto the duty itself, it is not of that kind from whence true gospel obedience doth proceed; for the end of every act of gospel obedience, — which is the glory of God in Jesus Christ, — is essential unto it. Let us, then, take all the habits of moral virtue, and we shall find that however they may incline and dispose the will unto such acts of virtue as materially are duties of obedience, yet they do it not with respect unto this end. If it be said that such moral habits do so incline the will unto duties of obedience with respect unto this end, then is there no need of the grace of Jesus Christ or the gospel to enable men to live unto God according to the tenor of the covenant of grace; which some seem to aim at.
(2.) Whereas it is the end that gives all our duties their special nature, this is twofold:—
[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 alms 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 itself 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 unto our light and convictions, or the dictates of enlightened reason, with resolutions and perseverance, may incline and dispose the will unto 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 unto the general end allows them not to be any part of gospel obedience. And this is applicable unto all moral habits and duties whatever. But the difference asserted is farther manifested, —
(1.) From the especial fountain and spring of holiness, which constitutes its nature of another kind than any common grace or morality can pretend unto; and this is electing love, or God's purpose of election: Eph. i. 4, "He hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love." God chooseth 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 unto 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 hath chosen them, and nothing else is so; for he "chooseth us unto salvation through sanctification of the Spirit," 2 Thess. ii. 13. Salvation is the end that God aimeth at in his choosing of us, in subordination unto his own glory; which is, and must be, the ultimate end of all his purposes and decrees, or of all the free acts of his wisdom and love. The means which he hath ordained whereby we shall be brought unto 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 hath designed as the especial way and means on their part of bringing the elect unto salvation; and his choosing of them is the cause and reason why he doth so sanctify them by his Spirit. And where our sanctification is comprised under our vocation, because therein and thereby we are sanctified, by the sanctifying principle of holiness communicated unto us, it is not only reckoned as an effect and consequent of our predestination, but is so conjoined thereunto as to declare that none others are partakers of it but those that are predestinate, Rom. viii. 29, 30.
And this consideration is of itself 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 virtue and piety, or whatever their endeavours may be, in ways 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 belongeth not unto 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, unto our souls, and in our own minds, — prescribes as the means of it the exercise and increase of those graces which are its proper effects, 2 Pet. i. 5-7, 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 God's elect," Tit. i. 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. ix. 11, and "the election," or those elected, might obtain the grace and glory designed for them, chap. xi. 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 satisfy ourselves that they are real effects of electing love.
If anyone shall inquire, 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 ways:—
[1.] By their growth and increase. 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 increase in their progress, because of the continual supplies which they have from their spring, when those which have only occasional beginnings, from showers of rain or the like, do continually decay until they are dried up. The graces that come from this eternal spring have continual supplies from it, so that, if they meet with no violent obstructions (as they may do sometimes for a season), they do constantly increase 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," John iv. 14. The quietness and satisfaction of professors under a decay of grace is a soul-ruining security, and hath nothing in it of spiritual peace.
[2.] We may discern it when we are much stirred up unto diligent acting and exercise of grace, out of a sense of that electing love from whence all grace doth proceed. It is the nature of that grace that is the fruit of election greatly to affect the heart and mind with a sense of the love that is therein: so the apostle says expressly that one grace exciteth and stirreth up another, from a sense of the love of God, which sets them all on work, Rom. v. 2-5. So God is said to "draw us with loving-kindness," because "he hath loved us with an everlasting love," Jer. xxxi. 3; that is, he gives us such a sense of his everlasting love as thereby to draw us after him in faith and obedience. Those principles of duties 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 unto a spiritual understanding. That grace which proceeds from especial love will carry along with it a holy quickening sense of it, and thereby be excited unto its due exercise. And we do what we can to famish and starve our graces, when we do not endeavour their supplies by faith on that spring of divine love from whence they proceed.
[3.] Seeing we are chosen in Christ, and predestinated to be like unto him, those graces of holiness have the most evident and legible characters of electing love upon them which are most effectual in working us unto a conformity to him. That grace is certainly from an eternal spring which makes us like unto Jesus Christ. Of this sort are meekness, humility, self-denial, contempt of the world, readiness to pass by wrongs, to forgive enemies, to love and do good unto all; which indeed are despised by the most, and duly regarded but by few. But I return.
(2.) 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, virtue, or godliness, or holiness, that hath not an especial relation unto the Lord Christ and his mediation. Evangelical holiness is purchased for us by him, according to the tenor of the everlasting covenant, is promised unto us on his account, actually impetrated for us by his intercession, and communicated unto us by his Spirit. And hereby we do not only cast off all the moral virtues of the heathens from having the least concernment herein, but all the principles and duties of persons professing Christianity, who are not really and actually implanted into Christ, for he it is who "of God is made unto us sanctification," 1 Cor. i. 30; and this he is on several accounts, the heads whereof may be called over:—
[1.] He is made unto us of God sanctification with respect unto 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 unto our souls, as hath been at large declared, Eph. v. 25-27; Tit. ii. 14, 1 John i. 7; Heb. ix. 14. All that we have taught before concerning the purification of our minds and consciences by the blood of Christ is peculiar unto gospel holiness, and distinguisheth it essentially from all common grace or moral virtues. 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.
[2.] Because he prevails for the actual sanctification of our natures, in the communication of holiness unto us, by his intercession. His prayer, John xvii. 17, is the blessed spring of our holiness: "Sanctify them through thy truth; thy word is truth." There is not any thing of this grace wrought in us, bestowed on us, communicated unto us, preserved in us, but what is so in answer unto and compliance with the intercession of Christ. From his prayer for us is holiness begun in us: "Sanctify them," saith he, "by thy truth." Thence it is kept alive and preserved in us: "I have," saith he to Peter, "prayed for thee, that thy faith fail not." 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 Christ's 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 increase of it; and this we may do by especial applications to him for that purpose. So the apostles prayed him to "increase their faith," Luke xvii. 5; and we may do so for the increase of our holiness. But the nature of this application unto Christ for the increase of holiness, by virtue of his intercession, is duly to be considered. We are not to pray unto 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 always doth so virtually, by his appearance in the presence of God, with the virtue of his oblation or sacrifice. But whereas the Lord Christ gives out no supplies of grace unto us but what he receiveth from the Father for that end by virtue of his intercession, we apply ourselves unto him under that consideration, — namely, as he who, upon his intercession with God for us, hath all stores of grace to give us supplies from.
[3.] He is so, because the rule and measure of holiness unto 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 inbred dictates of the light and law of nature, in their greatest purity, are not the rule or measure of this holiness; much less are those rules and maxims which men deduce, partly right and partly wrong, from them of any such use. Nor is the written law itself 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 instruments 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 requireth belongeth thereunto, and nothing else but what it requireth doth 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 belongeth unto holiness materially but what the gospel requireth; and nothing is so in us formally but what we do because the gospel requireth it. And it is the instrument of it, because God maketh use of it alone as an external means for the communicating of it unto us, or the ingenerating of it in us. Principles of natural light, with the guidance of an awakened conscience, do direct unto, and exact the performance of, many material duties of obedience; the written law requireth of us all duties of original obedience; and God doth use these things variously for the preparing of our souls unto a right receiving of the gospel: but there are some graces, some duties, belonging unto 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 are required in us towards him; for although these things may be contained in the law radically, as it requires universal obedience unto 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 unto salvation," Rom. i. 16, or that whereby God puts forth the greatness of his power unto that purpose; — "the word of his grace, which is able to build us up, and to give us an inheritance among all them which are sanctified," Acts xx. 32. It is that by whose preaching faith cometh, Rom. x. 17; and by the hearing whereof we receive the Spirit, Gal. iii. 2. It is that whereby we are begotten in Christ Jesus, 1 Cor. iv. 15; James i. 18; 1 Pet. i. 23-25. And all that is required of us, in the way of external obedience, is but that our conversation be such as becometh the gospel.
And this is a proper touchstone 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 doth unto face in water. And we may know whether it be so with us or no two ways; for, — 1st. If it be so, none of the commands of the gospel will be grievous unto us, but easy and pleasant. A principle suited unto them all, inclining unto them all, connatural unto them, as proceeding from them, being implanted in our minds and hearts, it renders the commands themselves so suited unto us, so useful, and the matter of them so desirable, 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 ensue upon their neglect, omission, or their being deprived of opportunities for them. But in the strictest course of duties that proceedeth from any other principle, the precepts of the gospel, or at least some of them, on account of their spirituality or simplicity, are either esteemed grievous or despised. 2dly. None of the truths of the gospel will seem strange unto 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 doth every increase of light, naturally and pleasantly, until it come unto its proper measure. There is a measure of light which is suited unto our visive faculty; what exceeds it dazzles and amazes, rather than enlightens, but every degree of light which tends unto 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 dazzle than enlighten us; and such is the issue of overstrained 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 unto them to be believed than the precepts of it are grievous to be obeyed.
[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 unto the image of his Son, that he may be the firstborn among many brethren," Rom. viii. 29; and our design in the attaining of it is, first that we may be like him, and then that we may express or "show forth the virtues of him who hath called us out of darkness into his marvellous light," unto his glory and honour, 1 Pet. ii. 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 ourselves unto. And as the nature of evangelical holiness consists herein, — namely, in a universal conformity unto him as he is the image of the invisible God, — so the proposal of his example unto us is an effectual means of ingenerating and increasing it in us.
It is by all confessed that examples are most effectual ways of instruction, and, if seasonably proposed, do secretly solicit the mind unto imitation, and almost unavoidably incline it thereunto. But when unto 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 do and what to avoid, their force and efficacy is increased. This the apostle instructs us in at large, 1 Cor. x. 6-11. Now, both these concur in the example of holiness that is given us in the person of Christ; for, —
1st. He is not only in himself, morally considered, the most perfect, absolute, glorious pattern of all grace, holiness, virtue, obedience, to be chosen and preferred above all others, but he only is so; there is no other complete example of it. As for those examples of heroical virtue or stoical apathy which are boasted of among the heathens, it were an easy matter to find such flaws and tumours 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 unto them or no, seeing we are to be followers of none any farther than they were so of Jesus Christ, and wherein they were so; neither, in what they were or did, were they absolutely our rule and example in itself, but only so far as therein they were conformable unto 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 unto, and are therefore meet to be proposed unto 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 shadow of variableness from the perfection of holiness (for "he did no sin, neither was guile found in his mouth," 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 complete, as that we ought to aim no higher, nor to propose any other pattern unto ourselves. 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 unto holiness in Christ, and in him alone. And, 2dly. 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 unto us in all things, sin only excepted, of that renovation of his image in us, of that return unto him from sin and apostasy, of that holy obedience which he requireth of us. Such an example was needful, 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 unto 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 complete 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 unto us the perfect idea of that holiness and obedience which he requireth of us. It is evident, therefore, that these two considerations of an instructive example, that it hath a moral aptitude to incite the mind unto imitation, and that it is instituted of God unto that purpose, are both found eminently in this of Christ.
But there is yet more in this matter: for, — 1st. As God hath appointed the consideration of Christ as an especial ordinance unto the increase of holiness in us, so his holy obedience, as proposed unto us, hath a peculiar efficacy unto that purpose beyond all other instituted examples; for, — (1st.) We are often called to behold Christ, and to look upon him, or it is promised that we shall do so, Isa. xlv. 22; Zech. xii. 10. Now, this beholding of Christ, or looking on him, is the consideration of him by faith unto 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:— [1st.] Justification; [2dly.] Salvation, or deliverance from sin and punishment. "Look unto me," saith he, "and be ye saved." This was he on the cross, and is still so in the preaching of the gospel, wherein he is "evidently crucified before our eyes," Gal. iii. 1, lifted up as the brazen serpent in the wilderness, John iii. 14, 15, that we, looking on him by faith, as "bearing our sins in his own body on the tree," 1 Pet. ii. 24, and "receiving the atonement" made thereby, Rom. v. 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, (2dly.) He is of God proposed unto us in the gospel as the great pattern and exemplar of holiness, so as that, by God's appointment, our beholding and looking on him, in the way mentioned, is a means of the increase and growth of it in us. So our apostle declares, 2 Cor. iii. 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 as by the Spirit of the Lord." That which is proposed unto us is, the "glory of God," or the "glory of God in the face of Jesus Christ," chap. iv. 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 shadows being taken off and removed, faith doth now clearly and distinctly view and consider Jesus Christ as he is represented unto 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 unto him.
2dly. There is peculiar force and efficacy, by the way of motive, in the example of Christ, to incline us unto the imitation of him, that is not to be found in any other example, on any occasion whatever; because, (1st.) Whatever is proposed unto 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 mere love unto us. That pure nature of his, which we ought to be labouring after a conformity unto, 1 John iii. 3, and which he will at length bring us unto, Phil. iii. 21, he took it upon him, by an infinite condescension, merely out of love unto us, Heb. ii. 14, 15; Phil. ii. 5-8. And all the actings of grace in him, all the duties of obedience which he performed, all that glorious compliance with the will of God in his sufferings which he manifested, proceed all from his love unto us, John xvii. 19; Gal. ii. 20. These things being in themselves truly honourable and excellent, yea, being only so, the holiness and obedience which God requireth of us consisting in them, and being by the appointment of God proposed unto our imitation in the example of Jesus Christ, how must it needs influence and prevail on gracious souls to endeavour a conformity unto him therein, to be as he was, to do as he did, seeing he was what he was, and did what he did, merely out of love unto us, and for no other end! And, (2dly.) Everything which we are to imitate in Christ is other ways also beneficial unto us; for we are, in its place and way, even saved thereby. By his obedience we are made righteous, Rom. v. 19. There is no grace nor duty of Christ which he did perform, but we have the advantage and benefit of it. And this increaseth the efficacy of his example; for who would not strive to obtain those things in himself, of whose being in Christ he hath so great advantage?
In this regard also, therefore, is the Lord Christ made sanctification unto 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 unto 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 unto 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 virtuous sayings and actions of the heathen, and are ready to make them the object of their imitation, whilst 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 virtue which they seek after and desire is of the same kind with that which was in the heathen, and not that grace and holiness which was in Christ Jesus. And thence also it is that some, who, not out of love unto 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 duties wherein he principally manifested the glory of his grace. His meekness, patience, self-denial, quietness in bearing reproaches, contempt of the world, zeal for the glory of God, compassion to the souls of men, condescension 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 doth not render us conformable to Christ.
And we should always consider how we ought to act faith on Christ with respect unto this end. Let none be guilty practically of what some are falsely charged withal 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 atonement for our sins, peace with God, and reconciliation for us, as his righteousness is imputed unto us unto justification. Unto these ends, indeed, is he firstly and principally proposed unto us in the gospel, and with respect unto 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 unto 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 exemplify 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 pernicious. 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, until an image or idea of his perfect holiness is implanted in our minds, and we are made like unto him thereby.
[5.] That which principally differenceth evangelical holiness, with respect unto the Lord Christ, from all natural or moral habits or duties, and whereby he is made sanctification unto us, is, that from him, his person as our head, the principle of spiritual life and holiness in believers is derived; and by virtue of their union with him, real supplies of spiritual strength and grace, whereby their holiness is preserved, maintained, and increased, are constantly communicated unto them. On the stating and proof hereof the whole difference about grace and morality doth depend and will issue: for if that which men call morality be so derived from the Lord Christ by virtue 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 a head of influence, the spring or fountain of spiritual life, unto his church, — wherein I know myself to have the consent of the church of God in all ages; and I shall confine the proof of my assertion unto the ensuing positions, with their confirmation:—
1st. Whatever grace God promiseth unto any, bestoweth on them, or worketh in them, it is all so bestowed and wrought in, by, and through Jesus Christ, as the mediator 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, doth require. To affirm that any good thing, any grace, any virtue, is given unto us, or bestowed on us, or wrought in us by God, and not immediately through Christ; or that we believe in God, yield obedience unto 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. iii. 19, as he was an internuntius, a messenger to declare the mind of God to them, and to return their answers unto God; but to limit the mediatory work of Christ unto 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 lutrotes, a saviour or redeemer, Acts vii. 35, metaphorically, with respect unto his use and employment in that mighty work of the deliverance of the people out of Egypt, some will not allow that the Lord Christ is a redeemer in any other sense, 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:—
(1st.) God himself is the absolute infinite fountain, the supreme 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. v. 10; the author, possessor, and bestower of it. "He hath life in himself," and quickeneth whom he pleaseth, John v. 26; "With him is the fountain of life," Ps. xxxvi. 9; as hath been declared before. This, I suppose, needs no farther 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 neither shadow of turning," James i. 17.
(2dly.) God from his own fullness communicates unto 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 unto any by way of nature or natural propagation: for if he did so, there would be no necessity that everyone who is born must be born again before he enter into the kingdom of God, as our Saviour affirmeth there is, John iii. 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," chap. i. 13, for grace might be propagated unto 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 ourselves, in contradiction to the grace of God. "That which is born of the flesh is flesh;" and we have nothing else by natural propagation.
(3dly.) God communicates nothing in a way of grace unto any but in and by the person of Christ, as the mediator and head of the church, John i. 18. In the old creation, all things were made by the eternal Word, the person of the Son, as the Wisdom of God, John i. 3; Col. i. 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, whence he is said to "uphold all things by the word of his power," Heb. i. 3. And so it is in the new creation with respect unto his person as mediator. Therein was he the "image of the invisible God, the first-born of every creature, having the pre-eminence in all things; and he is before all things, and by him all things consist," Col. i. 15, 17, 18. In the raising of the whole new creation, which is by a new spiritual life and holiness communicated unto all the parts of it, the work is carried on immediately by the person of Christ the mediator; and none hath any share therein but what is received and derived from him. This is plainly asserted, Eph. ii. 10. So the apostle disposeth of this matter: "The head of every man is Christ, and the head of Christ is God," 1 Cor. xi. 3; which is so in respect of influence as well as of rule. As God doth not immediately govern the church, but in and by the person of Christ, whom he hath given to be head over all things thereunto, so neither doth he administer any grace or holiness unto any but in the same order; for "the head of every man is Christ, and the head of Christ is God."
(4thly.) God doth 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 doth really sanctify them more and more, that they may be preserved "blameless to the coming of our Lord Jesus Christ." This hath been so fully confirmed in the whole of what hath been discoursed both concerning regeneration and sanctification as that it must not be here again insisted on.
Wherefore, all this grace, according unto the former assertion, is communicated unto us through and by Christ, and no otherwise.
2dly. Whatever is wrought in believers by the Spirit of Christ, it is in their union to the person of Christ, and by virtue thereof. That the Holy Spirit is the immediate efficient cause of all grace and holiness I have sufficiently proved already, unto 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 doth as he is so sent, is to glorify Christ; and this he doth by receiving from Christ, and communicating thereof unto others, John xvi. 13-15. And there are two works of this kind which he hath to do and doth effect:— first, To unite us to Christ; and, secondly, To communicate all grace unto us from Christ, by virtue of that union.
(1st.) By him are we united unto 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 joined unto the Lord is one Spirit," 1 Cor. vi. 17, because by that one Spirit he is joined unto him; for "by one Spirit we are all baptized into one body," chap. xii. 13, — implanted into the body, and united unto the head. And therefore, "if we have not the Spirit of Christ, we are none of his," Rom. viii. 9. We are therefore his, — that is, united unto 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. xiii. 5; — that is, he is in us "by his Spirit that dwelleth in us," Rom. viii. 9, 11; 1 Cor. vi. 19. It may therefore be inquired, whether we receive the Spirit of the gospel from the person of Christ or no? And this is the inquiry 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 doth disbelieve it. It is true, we receive him by the "preaching of the gospel," Gal. iii. 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, bestows, or communicates. He receives of the Father the "promise of the Holy Ghost," and sheddeth him forth, Acts ii. 33.
But it may be said, "That if hereby we are united unto Christ, — namely, by his Spirit, — then we must be holy and obedient before we so receive him, wherein our union doth consist; for certainly Christ doth not unite ungodly and impure sinners unto himself, which would be the greatest dishonour unto him imaginable. We must, therefore, be holy, obedient, and like unto Christ, before we can be united unto him, and so, consequently, before we receive his Spirit, if thereby we are united to him."
Ans. 1. If this be so, then indeed are we not beholden in the least unto the Spirit of Christ that we are holy, and obedient, and like to Christ; for he that hath the Spirit of Christ is united unto him, and he who is united to him hath his Spirit, and none else. Whatever, therefore is in any man of holiness, righteousness, or obedience, antecedent unto union with Christ, is no especial effect of his Spirit. Wherefore in this case we must purify ourselves without any application of the blood of Christ unto our souls, and we must sanctify ourselves without any especial work of the Spirit of God on our nature. Let them that can, satisfy 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 thence ensuing, doth prepare the souls of men in some measure for the inhabitation of his Spirit. The way and manner hereof hath been fully before declared.
3. It is denied that, on this supposition, the Lord Christ doth unite impure or ungodly sinners unto himself, so as that they should be so united, and continue impure and ungodly: for in the same instant wherein anyone is united unto 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 union.
Whereas, therefore, the Spirit of Christ, communicated from him for our union 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.
(2dly.) The second work of the Spirit is, to communicate all grace unto us from Christ by virtue of that union. I shall take it for granted, until all that hath 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 doth it in pursuit of his first communication unto us, whereby we are united unto Christ, even for the edification, preservation, and farther sanctification of the mystical body, making every member of it meet for the "inheritance of the saints in light." And in those supplies of grace which he so gives, acted by us in all duties of obedience, consists all the holiness which I desire any acquaintance withal or a participation of.
(3dly.) There is a mystical, spiritual body, whereof Christ is the head, and his church are the members of it. There is, therefore, a union between them in things spiritual, like unto that which is between the head and members of the body of a man in things natural. And this the Scripture, because of the weight and importance of it, with its singular use unto the faith of believers, doth frequently express. "God hath given him to be the head over all things to the church, which is his body, the fullness of him that filleth all in all," Eph. i. 22, 23. "For as the body is one, and hath many members, and all the members of that body, being many, are one body, so also is Christ," 1 Cor. xii. 12. "Christ is the head, from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love," Eph. iv. 15, 16. And the same apostle speaks again to the same purpose, Col. ii. 19, "Not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God." Now, it hath been always granted by all them who acknowledge the divine person of the Son of God, or the union of the human nature unto the divine in his person, that the Lord Jesus is the head of his church, in the double sense of that word; for he is the political head of it in a way of rule and government, and he is the really spiritual head, as unto vital influences of grace, unto all his members. The Romanists, indeed, cast some disturbance on the former, by interposing another immediate, ruling, governing head, between him and the catholic church; yet do they not deny but that the Lord Christ, in his own person, is the absolute, supreme king, head, and ruler of the church. And the latter the Socinians cannot grant; for denying his divine person, it is impossible to conceive how the human nature, subsisting alone by itself, should be such an immense fountain of grace as from whence there should be an emanation of it into all the members of the mystical body. But by all other Christians this hath hitherto been acknowledged; and, therefore, there is nothing belongs unto gospel grace or holiness but what is originally derived from the person of Christ, as he is the head of the church. And this is most evidently expressed in the places before alleged; for, 1 Cor. xii. 12, it is plainly affirmed that it is between Christ and the church as it is between the head and the members of the same natural body. Now, not only the whole body hath guidance and direction in the disposal of itself from the head, but every member in particular hath influences of life actually and strength from thence, without which it can neither act, nor move, nor discharge its place or duty in the body. "So also is Christ," saith the apostle. Not only hath the whole mystical body of the church guidance and direction from him, in his laws, rules, doctrine, and precepts, but spiritual life and motion also; and so hath every member thereof, — they all receive from him grace for holiness and obedience, without which they would be but withered and dead members in the body. But he hath told us that "because he liveth we shall live also," John xiv. 19: for the Father having given him to have "life in himself," chap. v. 26, whereon "he quickeneth" with spiritual life "whom he will," verse 21, from that fountain of spiritual life which is in him supplies of the same life are given unto the church; and, therefore, because he liveth we live also, — that is, a spiritual life here, without which we shall never live eternally hereafter. And, Eph. iv. 15, 16, the relation of believers unto Christ being stated exactly to answer the relation and union of the members of the body unto the head, it is expressly affirmed that as in the natural body there are supplies of nourishment and natural spirits communicated from the head unto the members, by the subserviency of all the parts of the body, designed unto that purpose, to the growth and increase of the whole in every part: so from Christ, the head of the church, which he is in his divine person as God and man, there is a supply of spiritual life, strength, and nourishment, made unto every member of the body, unto its increase, growth, and edification; for "we are members of his body, of his flesh, and of his bones," chap. v. 30, being made out of him as Eve was out of Adam, yet so continuing in him as to have all our supplies from him; "we in him, and he in us," as he speaks, John xiv. 20. And, Col. ii. 19, it is expressly affirmed that from him, the head, there is nourishment ministered unto the body, unto its increase with the increase of God. And what this spiritual nourishment, supplied unto the souls of believers for their increase and growth from Christ their head, can be, but the emanation from his person and communication with them of that grace which is the principle and spring of all holiness and duties of evangelical obedience, none has as yet undertaken to declare; and if any do deny it, they do what lies in them to destroy the life and overthrow the faith of the whole church of God. Yea, upon such a blasphemous imagination, that 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 must be supposed to die and perish, and that eternally.
(4thly.) The whole of what we assert is plainly and evidently proposed in sundry instructive allusions, which are made use of to this purpose. The principal of them is that both laid down and declared by our Saviour himself: John xv. 1, 4, 5, "I am the true vine, and my Father is the husbandman. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, and ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me" (or, severed from me, apart from me) "ye can do nothing." The natural in-being of the vine and branches in each other is known unto all, with the reason of it; and so is the way whereby the in-being of the branches in the vine is the cause and means of their fruit-bearing. It is no otherwise but by the communication and derivation of that succus, — that is, juice and nourishment, — which alone is the preservative of vegetative life, and the next cause of fruit-bearing. In this juice and nourishment all fruit is virtually, yea, also, as to the first matter and substance of it; in and by the branch it is only formed into its proper kind and perfection. Let any thing be done to intercept this communication from the vine unto any branch, and it not only immediately loseth all its fruit-bearing power and virtue, but itself also withereth and dieth away. And there is a mutual acting of the vine and branches in this matter. Unto the vine itself it is natural from its own fullness to communicate nourishment unto the branches, — it doth it from the principle of its nature; and unto the branches it is also natural to draw and derive their nourishment from the vine. "Thus is it," saith the Lord Christ unto his disciples, "between me and you. I am the vine,' "saith he, "and ye are the branches.' And there is a mutual in-being between us; I am in you, and ye are in me, by virtue of our union. That now which is expected from you is, that ye bring forth fruit; that is, that ye live in holiness and obedience, unto the glory of God. Unless ye do so ye are no true, real branches in me, whatever outward profession ye may make of your so being." But how shall this be effected? how shall they be able to bring forth fruit? This can be no otherwise done but by their abiding in Christ, and thereby continually deriving spiritual nourishment, — that is, grace and supplies of holiness, — from him; "for," saith he, choris emou, "separate," or apart, "from me, ye can do nothing of this kind." And that is, because nothing becomes fruit in the branch that was not nourishment from the vine. Nothing is duty, nothing is obedience in believers, but what is grace from Christ communicated unto them. The preparation of all fructifying grace is in Christ, as the fruit of the branches is naturally in the vine. And the Lord Christ doth spiritually and voluntarily communicate of this grace unto all believers, as the vine communicates its juice unto the branches naturally; and it is in the new nature of believers to derive it from him by faith. This being done, it is in them turned into particular duties of holiness and obedience. Therefore, it is evident that there is nothing of evangelical holiness in any one person whatever but what is, in the virtue, power, and grace of it, derived immediately from Jesus Christ, by virtue of relation unto him and union with him; and it may be inquired whether this be so with moral virtue or no. The same is taught by our apostle under the similitude of an olive-tree and its branches, Rom. xi. 16-24; as also where he is affirmed to be a living stone, and believers to be built on him, as lively stones, into a spiritual house, 1 Pet. ii. 4, 5.
Particular testimonies do so abound in this case as that I shall only name some few of them: John i. 14, 16, He is "full of grace and truth. And of his fullness have all we received, and grace for grace." It is of the person of Christ, or the "Word made flesh," the Son of God incarnate, that the Holy Ghost speaketh. He was made flesh, and dwelt among us, full of grace and truth. It is not the fullness of the Deity, as it dwelt in him personally, that is here intended, but that which was in him as he was made flesh, — that is, in his human nature, as inseparably united unto the divine; an all-fullness that he received by the good pleasure or voluntary disposal of the Father, Col. i. 19, and, therefore, belongeth not unto the essential fullness of the Godhead. And as to the nature of this fullness, it is said to consist in "grace and truth," that is, the perfection of holiness, — and knowledge of the whole mind, counsel, and mystery of the will of God. Of this fullness do we "receive grace for grace," — all the grace, in every kind, whereof we are made partakers in this world. That this fullness in Christ expresseth the inconceivable fullness of his human nature, by virtue of his indissolute personal union, with all graces in their perfection, wherein he received not the Spirit by measure, John iii. 34, is, as I suppose, by all Christians acknowledged; I am sure cannot be denied without the highest impiety and blasphemy. Hence, therefore, the Holy Ghost being witness, do we derive and receive all our grace, everyone according to his measure, Eph. iv. 7. Wherefore, grace is given unto the Lord Christ in an immeasurable perfection by virtue of his personal union, Col. ii. 9; and from him is it derived unto us by the gracious inhabitation of his Spirit in us, 1 Cor. vi. 19, Eph. iv. 7, according unto the degree of participation allotted unto us. This, in the substance of it, is contained in this testimony. There was and is in Jesus Christ a fullness and perfection of all grace; in us of ourselves, or by any thing that we have by nature or natural generation, by blood, or the flesh, or the will of man, John i. 13, there is none at all. Whatever we have is received and derived unto us from the fullness of Christ, which is an inexhaustible fountain thereof, by reason of his personal union.
To the same purpose is he said to be "our life," and "our life to be hid with him in God," Col. iii. 3, 4. 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 ourselves, but "Christ liveth in us," Gal. ii. 20. And he doth 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 unto us. If he be our life, we have nothing that belongs thereunto, — that is, nothing of grace or holiness, — but what is derived unto us from him.
To conclude, we have all grace and holiness from Christ, or we have it of ourselves. The old Pelagian fiction, that we have them from Christ because we have them by yielding obedience unto his doctrine, makes ourselves the only spring and author of them, and on that account [it was] very justly condemned by the church of old, not only as false, but as blasphemous. Whatever, therefore, is not thus derived, thus conveyed unto us, belongs not unto 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 virtues, duties, 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 unto us, it is a thing of another nature than evangelical holiness.
(3.) 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 has been so hardy as openly to deny that this is indeed his work; for so to do 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 doth not educe grace by moral applications unto 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 differeth essentially from any natural or moral habits of our minds, however acquired or improved.
(4.) This evangelical holiness is a fruit and effect of the covenant of grace. The promises of the covenant unto this purpose we have before, on other occasions, insisted on. In them doth God declare that he will cleanse and purify 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 doth consist. Whoever, therefore, hath any thing of it, he doth receive it in the accomplishment of these promises of the covenant: for there are not two ways 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 hath an especial nature of its own, distinct from whatever hath not that relation unto 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 virtue 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.
(5.) 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 entire 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 unto actions amongst men as morally virtuous and useful, how exact soever they may be, or how constant soever we may be unto 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 unto him.
From what hath 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 virtue 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 scoff 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, —
1. The name or expression itself is foreign to the Scripture, not once used by the Holy Ghost to denote that obedience which God requireth of us in and according to the covenant of grace. Nor is there any sense of it agreed upon by them who so magisterially impose it on others: yea, there are many express contests about the signification of these words, and what it is that is intended by them, which those who contend about them are not ignorant of; and yet have they not endeavoured to reduce the sense they intend unto any expression used concerning the same matter in the gospel. But all men must needs submit unto it, that at least the main part, if not the whole of religion, consists in moral virtue, though it be altogether uncertain what they intend by the one or the other! These are they who scarce think any thing intelligible when declared in the words of the Scripture, which one hath openly traduced as a "ridiculous jargon." They like not, they seem to abhor, the speaking of spiritual things in the words which the Holy Ghost teacheth: the only reason whereof is, because they understand not the things themselves; and whilst they are "foolishness" unto any, it is no wonder the terms whereby they are declared seem also so to be. But such as have received the Spirit of Christ, and do know the mind of Christ (which profane scoffers are sufficiently remote from), do best receive the truth and apprehend it, when declared not in "the words which man's wisdom teacheth, but which are taught by the Holy Ghost." It is granted to be the wisdom and skill of men farther to explain and declare the truths that are taught in the gospel, by sound and wholesome words of their own; which yet all of them, as to their propriety and significancy, are to be tried and measured by the Scripture itself. But we have a new way of teaching spiritual things, sprung up among some, who, being ignorant of the whole mystery of the gospel, and therefore despising it, would debase all the glorious truths of it, and the declaration made of them, into dry, barren, sapless, philosophical notions and terms, and those the most common, obvious, and vulgar that ever obtained among the heathen of old. "Virtuous living," they tell us, "is the way to heaven;" but what this virtue is, or what is a life of virtue, they have added as little in the declaration of as any persons that ever made such a noise about them.
2. That ambiguous term moral hath, by usage, obtained a double signification, with respect unto an opposition unto other things, which either are not so or are more than so; for sometimes it is applied unto the worship of God, and so is opposed unto instituted. That religious worship which is prescribed in the decalogue or required by the law of creation is commonly called "moral," and that in opposition unto those rites and ordinances which are of a superadded, arbitrary institution. Again, it is opposed unto things that are more than merely moral, — namely, spiritual, theological, or divine. So the graces of the Spirit, as faith, love, hope, in all their exercise, whatever they may have of morality in them, or however they may be exercised in and about moral things and duties, yet because of sundry respects wherein they exceed the sphere of morality, are called graces and duties, theological, spiritual, supernatural, evangelical, divine; in opposition unto all such habits of the mind and duties as, being required by the law of nature, and as they are so required, are merely moral. In neither sense can it with any tolerable congruity of speech be said that moral virtue is our holiness, especially the whole of it. But because the duties of holiness have, the most of them, a morality in them, as moral is opposed to instituted, some would have them have nothing also in them, as moral is opposed to supernatural and theological. But that the principle and acts of holiness are of another special nature hath been sufficiently now declared.
3. It is, as was before intimated, somewhat uncertain what the great pleaders for moral virtue do intend by it. Many seem to design no more but that honesty and integrity of life which was found among some of the heathens in their virtuous lives and actions; and, indeed, it were heartily to be wished that we might see more of it amongst some that are called Christians, for many things they did were materially good and useful unto mankind. But let it be supposed to be never so exact, and the course of it most diligently attended unto, I defy it as to its being the holiness required of us in the gospel, according unto the terms of the covenant of grace; and that because it hath none of those qualifications which we have proved essentially to belong thereunto. And I defy all the men in the world to prove that this moral virtue is the sum of our obedience to God, whilst the gospel is owned for a declaration of his will and our duty. It is true, all the duties of this moral virtue are required of us, but in the exercise of every one of them there is more required of us than belongs unto their morality, — as, namely, that they be done in faith and love to God through Jesus Christ; and many things are required of us as necessary parts of our obedience which belong not thereunto at all.
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 unto 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 unto evangelical holiness and obedience? Why, it is alleged 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 unto religion, the measure and denomination of it? no alteration in the principles, aids, assistances, and whole nature of our obedience unto God? The whole mystery of godliness must be renounced if we intend to give way unto such imaginations. Be it so, then, that this moral virtue 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 hath not that respect unto Jesus Christ which our sanctification hath.
5. If it be said that by this moral virtue they intend no exclusion of Jesus Christ, but include a respect unto him, I desire only to ask whether they design by it such a habit of mind, and such acts thence proceeding, as have the properties before described, as to their causes, rise, effects, use, and relation unto Christ and the covenant, such as are expressly and plainly in the Scripture assigned unto evangelical holiness? Is this moral virtue that which God hath predestinated or chosen us unto before the foundation of the world? Is it that which he worketh 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? Is it a principle of spiritual life, disposing, inclining, 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 application of external means? Is it that which is purchased and procured for us by Jesus Christ, and the increase whereof in us he continueth to intercede for? Is it the image of God in us, and doth our conformity unto the Lord Christ consist therein? If it be so, if moral virtue 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 virtue they speak of be unconcerned in these things, if none of them belongs unto it, if it may and doth consist without it, it will appear at length to be no more, as to our acceptance before God, than what one of the greatest moralists in the world complained that he found it when he was dying, — "a mere empty name." But this fulsome Pelagian figment of a 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, — whereby those who plead for it, the most of them, seem to understand no more but outward acts of honesty, nor do practice so much, — being absolutely opposite unto 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 amongst us, will not, in the examination of it, create any great trouble unto such as look upon the Scripture to be a revelation of the mind of God in these things.