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their spiritual affections, nor that delight in spiritual duties, which they have done formerly. This makes them sometimes ready to conclude that grace is decayed in them, that the springs of holiness are drying up, and they know neither where nor what they are. But yet, it may be, the real work of sanctification is still thriving and effectually carried on in them.

3. It is acknowledged that there may be, that there are in many, great decays in grace and holiness; that the work of sanctification goeth back in them, and that, it may be, universally and for a long season. Many actings of grace are lost in such persons, and the things that remain are ready to die. This the Scripture abundantly testifieth unto and giveth us instances of. How often doth God charge his people with backsliding, barrenness, decays in faith and love! And the experience of the days wherein we live sufficiently confirm the truth of it. Are there not open and visible decays in many as to the whole spirit, all the duties and fruits, of holiness? Cannot the best among us contribute somewhat to the evidence hereof from our own experience? What shall we say, then? is there no sincere holiness where such decays are found? God forbid. But we must inquire the reasons whence this comes to pass, seeing this is contrary to the gradual progress of holiness in them that are sanctified, which we have asserted. And I answer two things unto it:— (1.) That these decays are occasional and preternatural as to the true nature and constitution of the new creature, and a disturbance of the ordinary work of grace. They are diseases in our spiritual state, which it is not to be measured by. Are you dead and cold in duties, backward in good works, careless of your heart and thoughts, addicted to the world?-these things belong not to the state of sanctification, but are enemies unto it, sicknesses and diseases in the spiritual constitution of the persons in whom they are.

(2.) Although our sanctification and growth in holiness be a work of the Holy Spirit, as the efficient cause thereof, yet is it our own work also in a way of duty. He hath prescribed unto us what shall be our part, what he expects from us and requireth of us, that the work may be regularly carried on unto perfection, as was before declared. And there are two sorts of things which if we attend not unto in a due manner, the orderly progress of it will be obstructed and retarded; for,

[1] The power and growth of any lust or corruption, and a compliance from it with temptations, which is inseparable from the prevalency of any sin in us, lies directly against this progress. If we allow or approve of any such thing in us; if we indulge unto any actings of sin, especially when known and grown frequent, in any one kind; if we neglect the use of the best means for the constant mortification of sin, which every enlightened soul understands to be

necessary thereunto,—there is, and will be increased, a universal decay in holiness, and not only in that particular corruption which is so spared and indulged. A disease in any one of the vitals, or principal parts of the body, weakens not only the part wherein it is, but the whole body itself, and vitiates the whole constitution by a sympathy of parts; and any particular lust indulged unto vitiates the whole spiritual health, and weakens the soul in all duties of obedience.

[2] There are some things required of us to this end, that holiness may thrive and be carried on in us. Such are, the constant use of all ordinances and means appointed unto that end, a due observance of commanded duties in their season, with a readiness for the exercise of every especial grace in its proper circumstances. Now, if we neglect these things, if we walk at all peradventures with God, attending neither to means nor duties, nor the exercise of grace, as we should, we are not to wonder if we find ourselves decaying, yea, ready to die. Doth any man wonder to see a person formerly of a sound constitution grown weak and sickly, if he openly neglect all means of health, and contract all sorts of diseases by his intemperance? Is it strange that a nation should be sick and faint at heart, that grey hairs should be sprinkled upon it, that it should be poor and decaying, whilst consuming lusts, with a strange neglect of all invigorating means, do prevail in it? No more is it that a professing people should decay in holy obedience whilst they abide in the neglect expressed.

Having vindicated this assertion, I shall yet add a little farther improvement of it; and, if the work of holiness be such a progressive, thriving work in its own nature; if the design of the Holy Ghost, in the use of means, be to carry it on in us, and increase it more and more unto a perfect measure; then is our diligence still to be continued to the same end and purpose: for hereon depend our growth and thriving. It is required of us that we give all diligence unto the increase of grace, 2 Pet. i. 5-7, and that we abound therein, 2 Cor. viii. 7, "abounding in all diligence;" and not only so, but that we "show the same diligence unto the end," Heb. vi. 11. Whatever diligence you have used in the attaining or improving of holiness, abide in it unto the end, or we cast ourselves under decays and endanger our souls. If we slack or give over as to our duty, the work of sanctification will not be carried on in a way of grace. And this is required of us, this is expected from us, that our whole lives be spent in a course of diligent compliance with the progressive work of grace in us. There are three grounds on which men do or may neglect this duty, whereon the life of their obedience and all their comforts do depend:

(1.) A presumption or groundless persuasion that they are already perfect. This some pretend unto in a proud and foolish conceit, de

structive of the whole nature and duty of evangelical holiness or obedience; for this, on our part, consists in our willing compliance with the work of grace, gradually carried on unto the measure appointed unto us. If this be already attained, there is an end of all evangelical obedience, and men return again to the law unto their ruin. See Phil. iii. 12-14. It is an excellent description of the nature of our obedience which the apostle gives us in that place. All absolute perfection in this life is rejected as unattainable. The end proposed is blessedness and glory, with the eternal enjoyment of God; and the way whereby we press towards it, which compriseth the whole of our obedience, is by continual, uninterrupted following after, pressing, reaching out,—a constant progress, in and by our utmost diligence.

(2.) A foolish supposition that, being interested in a state of grace, we need not now be so solicitous about exact holiness and obedience in all things as we were formerly, whilst our minds hung in suspense about our condition. But so much as any one hath this apprehension or persuasion prevailing in him or influencing of him, so much hath he cause deeply to question whether he have yet any thing of grace or holiness or no; for this persuasion is not of Him who hath called There is not a more effectual engine in the hand of Satan either to keep us off from holiness or to stifle it when it is attained, nor can any thoughts arise in the hearts of men more opposite to the nature of grace; for which cause the apostle rejects it with detestation, Rom. vi. 1, 2.

us.

(3.) Weariness and despondencies, arising from oppositions. Some find so much difficulty in and opposition to the work of holiness and its progress from the power of corruptions, temptations, and the occasions of life in this world, that they are ready to faint and give over this diligence in duties and contending against sin. But the Scripture doth so abound with encouragements unto this sort of persons as that we need not to insist thereon.

CHAPTER III.

BELIEVERS THE ONLY OBJECT OF SANCTIFICATION, AND SUBJECT OF

GOSPEL HOLINESS.

Believers the only subject of the work of sanctification-How men come to believe, if believers alone receive the Spirit of sanctification-The principal ends for which the Spirit is promised, with their order in their accomplishment-Rules to be observed in praying for the Spirit of God, and his operations thereinThat believers only are sanctified or holy proved and confirmed-Mistakes about holiness, both notional and practical, discovered-The proper subject of holiness in believers.

THAT which we are next to inquire into is, the personal subject of

this work of sanctification, or who, and of what sort, those persons are that are made holy. Now, these are all and only believers. All who unfeignedly believe in God through Jesus Christ are sanctified, and no others. Unto them is evangelical holiness confined. It is for them and them only that our Saviour prays for this mercy, grace, or privilege: John xvii. 17, "Sanctify them by thy truth." And concerning them he affirms, " For their sakes I sanctify myself, that they also may be sanctified through the truth," verse 19. And whereas, in the verses foregoing, he had immediate respect unto his apostles and present disciples, that we may know that neither his prayer nor his grace is confined or limited unto them, he adds, "Neither pray I for these alone,"—that is, in this manner, and for these ends," but for them also which shall believe on me through their word," verse 20. It was, therefore, the prayer of our Lord Jesus Christ that all believers should be sanctified; and so also was it his promise: chap. vii. 38, 39, "He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on him should receive." And it is with respect principally unto this work of sanctification that he is compared unto flowing and living water, as hath been declared before. It is for believers, the "church that is in God the Father and in the Lord Jesus Christ," that is, by faith,-1 Thess. i. 1, that our apostle prays that "the God of peace would sanctify them throughout," chap. v. 23.

But before we proceed to a farther confirmation of this assertion, an objection of some importance is to be removed out of our way: for on this supposition, that the Spirit of sanctification is given only unto believers, it may be inquired how men come so to be; for if we have not the Spirit until after we do believe, then is faith itself of ourselves. And this is that which some plead for,-namely, "That the gift of the Holy Ghost, unto all ends and purposes for which he is promised, is consequential unto faith, with the profession and obedience thereof, being, as it were, its reward." See Crell. de Spir. Sanc., cap. v. To this purpose it is pleaded, "That the apostle Peter encourageth men unto faith and repentance with the promise that thereon they should 'receive the gift of the Holy Ghost,' Acts ii. 38; and so is that also of our Saviour, John xiv. 17, that 'the world,'-that is, unbelievers,-'cannot receive the Spirit of truth:' so that our faith and obedience are required as a necessary qualification unto the receiving of the Holy Ghost; and if they are so absolutely, then are they of ourselves, and not wrought in us by the grace of God;”which is express Pelagianism.

Ans. I could dwell long on this inquiry concerning the especial subject of the Holy Spirit, seeing the right understanding of many

places of Scripture doth depend thereon; but because I have much work yet before me, I will reduce what I have to offer on this head into as narrow a compass as possibly I may. In answer, therefore, to this objection, I say,

1. That the Holy Spirit is said to be promised and received with respect unto the ends which he is promised for, and the effects which he worketh when he is received; for although he be himself but one, "the one and the self-same Spirit," and he himself is promised, given forth, and received, as we have declared, yet he hath many and diverse operations. And as his operations are divers, or [of] several sorts and kinds, so our receiving of him, as to the manner of it, is divers also, and suited unto the ends of his communications unto us. Thus, in some sense he is promised unto and received by believers; in another he is promised and received to make men so, or to make them believe. In the first way there may be some activity of faith in a way of duty, whereas in the latter we are passive, and receive him only in a way of grace.

2. The chief and principal ends for which the Holy Spirit is promised and received may be reduced to these four heads:-(1.) Regeneration; (2.) Sanctification; (3.) Consolation; (4.) Edification. There are, indeed, very many distinct operations and distributions of the Spirit, as I have in part already discovered, and shall yet farther go over them in particular instances; but they may be reduced unto these general heads, or at least they will suffice to exemplify the different manner and ends of the receiving of the Spirit. And this is the plain order and method of these things, as the Scripture both plainly and plentifully testifies:-(1.) He is promised and received as to the work of regeneration unto the elect; (2.) As to the work of sanctification unto the regenerate; (3.) As to the work of consolation unto the sanctified; and, (4.) As unto gifts for edification unto professors, according to his sovereign will and pleasure.

(1.) He is promised unto the elect, and received by them as to his work of regeneration. That this is his work in us wholly and entirely I have proved before at large. Hereunto the qualifications of faith and obedience are no way required as previously necessary in us. In order of nature, our receiving of the Spirit is antecedent to the very seed and principle of faith in us, as the cause is to the effect, seeing it is wrought in us by him alone; and the promises concerning the communication of the Spirit unto this end have been before explained and vindicated. Hereby doth the Holy Ghost prepare a habitation for himself, and make way for all the following work which he hath to do in us and towards us, unto the glory of God, and the perfecting of our salvation, or the making of us "meet for the inheritance of the saints in light," Col. i. 12.

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