369 which entered by sin, and laying the foundation of eternal peace. From hence it is that he will sanctify us, or make us holy; without a respect whereunto he would no more do so than he will sanctify again the angels that have sinned, for whom there is no peace made nor atonement. 2. God, by the sanctification of our natures and persons, preserves that peace with himself in its exercise which he made and procured by the mediation of Christ, without which it could not be kept or continued; for in the duties and fruits thereof consist all those actings towards God which a state of reconciliation, peace, and friendship, do require. It is holiness that keeps up a sense of peace with God, and prevents those spiritual breaches which the remainders of our enmity would occasion. Hence God, as the author of our peace, is the author of our holiness. God, even God himself, the God of peace, doth sanctify us. How this is done immediately by the Holy Ghost, the Spirit of love and peace, and wherein the nature of this work doth consist, are the things which must afterward be more fully declared. And he is here said to sanctify us öλoreλeîç, that is, "universally and completely," carrying on the work until it comes to perfection; for two things are intended in that expression:-First, That our whole nature is the subject of this work, and not any one faculty or part of it. Second, That as the work itself is sincere and universal, communicating all parts of real holiness unto our whole nature, so it is carried on to completeness and perfection. Both these, in the ensuing words, the apostle expresseth as the end and design of his prayer for them, and the effect of the work of grace which he prayed for: for, first, The subject of this sanctification he makes to be our whole natures, which he distributes unto our entire spirits, souls, and bodies; and, second, The end of the whole is, the preservation of us blameless in the peace of God unto the coming of Christ; which will both of them be, immediately, more fully spoken unto. Wherefore,

Sanctification, as here described, is the immediate work of God by his Spirit upon our whole nature, proceeding from the peace made for us by Jesus Christ, whereby, being changed into his likeness, we are kept entirely in peace with God, and are preserved unblamable, or in a state of gracious acceptation with him, according to the terms of the covenant, unto the end.

The nature of this work, and its effect, which is our holiness, with the necessity of them both, we must on many accounts, with our utmost diligence, inquire and search into. This both the importance of the truth itself, and the opposition that is made unto it, render necessary. Besides, whereas we are in the declaration of the especial operations of the Holy Ghost, although he be not so denominated originally from this peculiar work, as though he should be called "holy"

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merely because he is the author of holiness in all that are made partakers of it, which we have before disproved, yet there is a general consent, in words at least, among all who are called Christians, that this is his immediate and proper work, or that he is the only sanctifier of all them that do believe; and this I shall take as yet for granted, although some among us, who not only pretend high to the preaching of holiness (whatever be their practice), but reproach others as weakening the necessity of it, do talk at such a rate as if in the holiness which they pleaded for he had nothing to do in a peculiar manner; for it is no news to meet with quaint and gilded discourses about holiness, intermixed with scoffing reflections on the work of the Holy Ghost therein. This work, therefore, of his, we are in an especial manner to attend unto, unless we would be found among the number of such as those who own themselves, and teach their children, that "the Holy Ghost sanctifies all the elect of God,” and yet not only despise the work of holiness in themselves, but deride those who plead an interest therein as an effect of the sanctification of the Spirit; for such fruits of secret atheism doth the world abound withal. But our principal duty in this world is, to know aright what it is to be holy, and so to be indeed.

One thing we must premise to clear our ensuing discourse from ambiguity; and this is, that there is mention in the Scripture of a twofold sanctification, and consequently of a twofold holiness. The first is common unto persons and things, consisting in the peculiar dedication, consecration, or separation of them unto the service of God by his own appointment, whereby they become holy. Thus the priests and Levites of old, the ark, the altar, the tabernacle, and the temple, were sanctified and made holy; and indeed in all holiness whatever, there is a peculiar dedication and separation unto God. But in the sense mentioned, this was solitary and alone. No more belonged unto it but this sacred separation, nor was there any other effect of this sanctification. But, secondly, there is another kind of sanctification and holiness, wherein this separation to God is not the first thing done or intended, but a consequent and effect thereof. This is real and internal, by the communicating of a principle of holiness unto our natures, attended with its exercise in acts and duties of holy obedience unto God. This is that which, in the first place, we inquire after; and how far believers are therein and thereby peculiarly separated and dedicated unto God shall be afterward declared. And unto what we have to deliver concerning it we shall make way by the ensuing observations:

1. This whole matter of sanctification and holiness is peculiarly joined with and limited unto the doctrine, truth, and grace of the gospel; for holiness is nothing but the implanting, writing, and realiz

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ing of the gospel in our souls. Hence it is termed 'Ooiórns rõs àλnOsías, Eph. iv. 24,-"The holiness of truth;" which the truth of the gospel ingenerates, and which consists in a conformity thereunto. And the gospel itself is 'Aλa xar' evσéCerav, Tit. i. 1,-"The truth which is according unto godliness;" which declares that godliness and holiness which God requireth. The prayer, also, of our Saviour for our sanctification is conformed thereunto: John xvii. 17, "Sanctify them in" (or by) "thy truth: thy word is truth." And he sanctified himself for us to be a sacrifice, that "we might be sanctified in the truth." This alone is that truth which makes us free, John viii. 32,—that is, from sin and the law, unto righteousness in holiness. It belongs neither to nature nor the law, so as to proceed from them or to be effected by them. Nature is wholly corrupted and contrary unto it. The "law," indeed, for certain ends, "was given by Moses,' but all "grace and truth came by Jesus Christ." There neither is, nor ever was, in the world, nor ever shall be, the least dram of holiness, but what, flowing from Jesus Christ, is communicated by the Spirit, according to the truth and promise of the gospel. There may be something like it as to its outward acts and effects (at least some of them), something that may wear its livery in the world, that is but the fruit of men's own endeavours in compliance with their convictions; but holiness it is not, nor of the same kind or nature with it. And this men are very apt to deceive themselves withal. It is the design of corrupted reason to debase all the glorious mysteries of the gospel, and all the concernments of them. There is nothing in the whole mystery of godliness, from the highest crown of it, which is the person of Christ, "God manifested in the flesh," unto the lowest and nearest effect of this grace, but it labours to deprave, dishonour, and debase. The Lord Christ, it would have in his whole person to be but a mere man, in his obedience and suffering to be but an example, in his doctrine to be confined unto the capacity and comprehension of carnal reason, and the holiness which he communicates by the sanctification of his Spirit to be but that moral virtue which is common among men as the fruit of their own endeavours.

Herein some will acknowledge that men are guided and directed to a great advantage by the doctrine of the gospel, and thereunto excited by motions of the Holy Ghost himself, put forth in the dispensation of that truth; but any thing else in it more excellent, more mysterious, they will not allow. But these low and carnal imaginations are exceedingly unworthy of the grace of Christ, the glory of the gospel, the mystery of the recovery of our nature, and healing of the wound it received by the entrance of sin, with the whole design of God in our restoration unto a state of communion

with himself. Moral virtue is, indeed, the best thing amongst men that is of them. It far exceeds in worth, use, and satisfaction, all that the honours, powers, profits, and pleasures of the world can extend unto. And it is admirable to consider what instructions are given concerning it, what expressions are made of its excellency, what encomiums of its use and beauty, by learned contemplative men among the heathen; the wisest of whom did acknowledge that there was yet something in it which they could only admire, and not comprehend. And very eminent instances of the practice of it were given in the lives and conversations of some of them; and as the examples of their righteousness, moderation, temperance, equanimity, in all conditions, rise up at present unto the shame and reproach of many that are called Christians, so they will be called over at the last day as an aggravation of their condemnation. But to suppose that this moral virtue, whatever it be really in its own nature, or however advanced in the imaginations of men, is that holiness of truth which believers receive by the Spirit of Christ, is to debase it, to overthrow it, and to drive the souls of men from seeking an interest in it. And hence it is that some, pretending highly a friendship and respect unto it, do yet hate, despise, and reproach what is really so, pleasing themselves with the empty name or withered carcass of virtue, every way inferior, as interpreted in their practice, to the righteousness of heathens. And this, in the first place, should stir up our diligence in our inquiries after its true and real nature, that we deceive not ourselves with a false appearance of it, and that unto our ruin.

2. It is our duty to inquire into the nature of evangelical holiness, as it is a fruit or effect in us of the Spirit of sanctification, because it is abstruse and mysterious, and (be it spoken with the good leave of some, or whether they will or no) undiscernible unto the eye of carnal reason. We may say of it in some sense as Job of wisdom: "Whence cometh wisdom? and where is the place of understanding? seeing it is hid from the eyes of all living, and kept close from the fowls of heaven. Destruction and death say, We have heard the fame thereof with our ears. God understandeth the way thereof, and he knoweth the place thereof. And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding," chap. xxviii. 20-23, 28. This is that wisdom whose ways, residence, and paths, are so hidden from the natural reason and understandings of men. No man, I say, by his mere sight and conduct, can know and understand aright the true nature of evangelical holiness; and it is, therefore, no wonder if the doctrine of it be despised by many as an enthusiastical fancy. It is of the things of the Spirit of God, yea, it is the principal effect of all his operations in us and towards us; and these "things of God knoweth no man,

but the Spirit of God," 1 Cor. ii. 11. It is by him alone that we are enabled to "know the things that are freely given to us of God," verse 12, as this is, if ever we receive any thing of him in this world, or shall do so to eternity. "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him;" the comprehension of these things is not the work of any of our natural faculties, but "God reveals them unto us by his Spirit," verses 9, 10. Hence it often falls out, as it did in the Jews and Pharisees of old, that those who are most zealous and industrious for and after a legal righteousness, walking in a strict attendance unto duties proportionable unto light and convictions, pretending to be it, and bearing some resemblance of it, are the most fierce and implacable enemies of true evangelical holiness. They know it not, and therefore hate it; they have embraced something else in its place and stead, and therefore despise and persecute it; as it befalls them who embrace error for truth in any kind.

3. Believers themselves are ofttimes much unacquainted with it, either as to their apprehension of its true nature, causes, and effects, or, at least, as to their own interest and concernment therein. As we know not of ourselves the things that are wrought in us of the Spirit of God, so we seldom attend as we ought unto his instructing of us in them. It may seem strange, indeed, that whereas all believers are sanctified and made holy, they should not understand or apprehend what is wrought in them and for them, and what abideth with them; but, alas! how little do we know of ourselves, of what we are, and whence are our powers and faculties, even in things natural! Do we know how the members of the body are fashioned in the womb? We are apt to be seeking after and giving reasons for all things, and to describe the progress of the production of our natures from first to last, so as if not to satisfy ourselves, yet to please and amuse others; for "vain man would be wise, though he be born like the wild ass's colt." The best issues of our consideration hereof is that of the psalmist: "Thou, O LORD, hast possessed my reins: thou hast covered me in my mother's womb. I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them," Ps. cxxxix. 13-16. By diligent consideration of these things we may obtain a firm foundation to stand on, in a holy admiration of the infinite wisdom and goodness of that sovereign Architect who