whence it is not able to extricate or deliver itself without the aid of grace." But they have placed their instance very unhappily; for, among all the things that belong unto our nature, there is not any one which the Scripture so chargeth this depravation of it upon as the mind. This, in particular, is said to be "fleshly," to be "enmity against God," to be filled with "vanity, folly, and blindness," as we have at large before evinced. Nor is there any thing concerning which the work of sanctification and renovation is so expressly affirmed as it is concerning the mind. It is declared by the "renovation of our mind," Rom. xii. 2; or "being renewed in the spirit of our mind," Eph. iv. 23; that we "put on the new man, which is renewed in knowledge," Col. iii. 10; with other expressions of the like nature. It is therefore our entire nature that is the subject of evangelical holiness; for to manifest in particulars:

1. Hence it is called the new man: Eph. iv. 24, "Put on the new man, which after God is created in righteousness and holiness." As the principle of sin and corrupted nature in us is called "The old man," for no other reason but that it possesseth all the active powers of the whole man, so that he neither doth nor can do any thing but what is influenced thereby; so this principle of holiness in us, the renovation of our natures, is called "The new man," because it possesseth the whole person with respect unto its proper operations and ends. And it extends itself as large as the old man, or the depravation of our natures, which takes in the whole person, soul and body, with all their faculties and powers.

2. The heart, in the Scripture, is taken for the whole soul, and all the faculties of it, as they are one common principle of all moral operations, as I have proved before; whatever, therefore, is wrought in and upon the heart, under this consideration, is wrought upon the whole soul. Now, this is not only said to be affected with this work of sanctification, or to have holiness wrought in it, but the principal description that is given us of this work consists in this, that therein and thereby a "new heart" is given unto us, or created in us, as it is expressed in the promise of the covenant. This, therefore, can be nothing but the possessing of all the powers and faculties of our souls with a new principle of holiness and obedience unto God.

3. There is especial mention made of the effecting of this work on our souls and bodies, with their powers and faculties distinctly. This I have already proved in the declaration of the work of our regeneration, or conversion to God; which is only preserved, cherished, improved, and carried on to its proper end, in our sanctification. The nature, also, of that spiritual light which is communicated unto our minds, of life unto our wills, of love unto our affections, hath been declared. Therefore doth it follow thence unavoidably, that

the whole person is the subject of this work, and that holiness hath its residence in the whole soul entirely.

4. We need go no farther for the proof hereof than unto that prayer of the apostle for the Thessalonians which we insisted on at the beginning of this discourse: 1 Thess. v. 23, "The God of peace himself sanctify you iλores, throughout,"—that is, "in your whole natures or persons, in all that you are and do, that you may not in this or that part, but be every whit clean and holy throughout." And to make this the more evident, that we may know what it is which he prays may be sanctified, and thereby preserved blameless to the coming of Christ, he distributes our whole nature into the two essential parts of soul and body. And in the former he considereth two things:-(1.) The spirit; (2.) The soul, peculiarly so called. And this distinction frequently occurs in the Scripture; wherein that by the "spirit" the mind or intellectual faculty is understood, and by the "soul" the affections, is generally acknowledged, and may evidently be proved. These, therefore, the apostle prays may be sanctified and preserved holy throughout and entirely,' and that by the infusion of a habit of holiness into them, with its preservation and improvement; whereof more afterward. But this is not all. Our bodies are an essential part of our natures, and by their union with our souls are we constituted individual persons. Now, we are the principles of all our operations as we are persons; every moral act we do is the act of the whole person. The body, therefore, is concerned in the good and evil of it. It became a subject of the depravation of our nature by concomitancy and participation, and is considered as one entire principle with the soul of communicating original defilement from parents unto children. Besides, it is now subject, in that corruption of its constitution which it is fallen under as a punishment of sin, unto many disorderly motions, that are incentives and provocations unto sin. Hence sin is said to "reign in our mortal bodies," and our "members to be servants unto unrighteousness," Rom. vi. 12, 19. Moreover, by its participation in the defilement and punishment of sin, the body is disposed and made obnoxious unto corruption and destruction; for death entered by sin, and no otherwise. On all these accounts, therefore, it is necessary, on the other hand, that the body should be interested in this work and privilege of sanctification and holiness; and so it is,-(1.) By participation for it is our persons that are sanctified and made holy ("Sanctify them throughout"); and although our souls are the first proper subject of the infused habit or principle of holiness, yet our bodies, as essential parts of our natures, are partakers thereof. (2.) 1 "Fieri non potest ut sanctificato Spiritu non sit sanctum etiam corpus, quo sanctificatus utitur Spiritus.”—August. Lib. de Bono Viduitat.

By a peculiar influence of the grace of God upon them also, as far as they have any influence into moral operations; for the apostle tells us that "our bodies are members of Christ," 1 Cor. vi. 15, and so, consequently, have influences of grace from him as our head. (3.) In the work of sanctification the Holy Ghost comes and dwells in us; and hereon" our bodies are the temple of the Holy Ghost, which is in us;" and "the temple of God is holy," 1 Cor. iii. 16, 17,—although, I confess, this rather belongs unto the holiness of peculiar dedication unto God, whereof we shall treat afterward. And, [1.] Hereby are the parts and members of the body made instruments and "servants to righteousness unto holiness," Rom. vi. 19,-do become meet and fit for to be used in the acts and duties of holiness, as being made clean and sanctified unto God. [2.] Hereby are they disposed and prepared unto a blessed resurrection at the last day; which shall be wrought by the Spirit of Christ, which dwelt in them and sanctified them in this life, Rom. viii. 10, 11; Phil. iii. 20, 21; 2 Cor. iv. 14, 16, 17.

Our whole persons, therefore, and in them our whole natures, are the subject of this work, and true holiness invests the whole of it. Now, whether this universal investiture of our nature, in all the faculties and powers of it, by a new principle of holiness and obedience unto God, whereby it is renewed into his image, do belong unto that moral virtue which some so plead for as to substitute it in the room of gospel holiness, they may do well to consider who are the patrons of that cause; for if it do not, then doth not itself belong unto that holiness which the gospel teacheth, requireth, promiseth, and communicates, whatever else it be. And, moreover, it is practically worthy consideration that men deceive not themselves with a partial work in conviction only, or change of the affections also, instead of this evangelical sanctification. It is often and truly spoken unto, how men may have their minds enlightened, their affections wrought upon, and their lives much changed, and yet come short of real holiness. The best trial of this work is by its universality with respect unto its subject. If any thing remain unsanctified in us, sin may there set up its throne and maintain its sovereignty. But where this work is true and real, however weak and imperfect it may be as unto its degrees, yet it possesseth the whole person, and leaveth not the least hold unto sin, wherein it doth not continually combat and conflict with it. There is saving light in the mind, and life in the will, and love in the affections, and grace in the conscience, suited to its nature; there is nothing in us whereunto the power of holiness doth not reach according to its measure. Men may, therefore, if they please, deceive themselves by taking up with some notions in their minds, some devotions in their affections, or some good and virtuous deeds in their conversations, but holiness doth not consist therein.

And, lastly, men may hence see how vainly they excuse themselves in their sins, their passions, intemperances, and the like disorders of mind, from their constitutions and inclinations; for true sanctification reacheth unto the body also. It is true, grace doth not so change the natural constitution as to make him that was sickly to be healthy and strong, nor so as to make him who was melancholy to be sanguine, or the like; it altereth not the course of the blood, and the animal spirits, with the impressions they make on our minds. But consider these things morally, and as the whole person is a principle of spiritual and moral operations, and so it doth work such change and alteration on the whole person as to cure morally sinful distempers, as of passion, elation of mind, and intemperances, which men were before more than ordinarily inclined unto by their tempers and constitutions; yea, from the efficacy of it upon our whole persons, in the curing of such habitual inordinate and sinful distempers, lies the principal discovery of its truth and reality. Let no men, therefore, pretend that grace and holiness do not change men's constitutions, thereby to excuse and palliate their disorderly passions before men, and to keep themselves from being humbled for them before God; for although it do not so naturally and physically, yet it doth so morally, so that the constitution itself shall be no more such a fomes and incentive unto disorderly passions as it hath been. If grace hath not cured that passion, pride, causeless anger, inveterate wrath, intemperance, which men's constitutions peculiarly incline unto, I know not, for my part, what it hath done, nor what a number of outward duties do signify. The Spirit and grace of Christ cause "the wolf to dwell with the lamb, and the leopard to lie down with the kid," Isa. xi. 6. It will change the most wild and savage nature into meekness, gentleness, and kindness; examples whereof have been multiplied in the world.

CHAPTER IV.

THE DEFILEMENT OF SIN, WHEREIN IT CONSISTS,
WITH ITS PURIFICATION.

Purification the first proper notion of sanctification-Institution of baptism confirming the same apprehension-A spiritual defilement and pollution in sin— The nature of that defilement, or wherein it doth consist-Depravations of nature and acts with respect unto God's holiness, how and why called “filth” and "pollution"-Twofold pravity and defilement of sin-Its aggravationsWe cannot purge it of ourselves, nor could it be done by the law, nor by any ways invented by men for that end.

THESE things being premised, we proceed to the consideration of sanctification itself, in a farther explication of the description before

given; and the first thing we ascribe unto the Spirit of God herein, which constitutes the first part of it, is the purifying and cleansing of our nature from the pollution of sin. Purification is the first proper notion of internal real sanctification; and although, in order of time, it doth not precede the other acts and parts of this work, yet in order of nature it is first proposed and apprehended. To be unclean absolutely and to be holy are universally opposed. Not to be purged from sin is an expression of an unholy person, as to be cleansed is of him that is holy. And this purification, or the effecting of this work of cleansing, is ascribed unto all the causes and means of sanctification; as,-1. Unto the Spirit, who is the principal efficient of the whole. Not that sanctification consists wholly herein, but firstly and necessarily it is required thereunto, Prov. xxx. 12; Ezek. xxxvi. 25, "I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you." That this sprinkling of clean water upon us is the communication of the Spirit unto us for the end designed, I have before evinced. It hath also been declared wherefore he is called "water," or compared thereunto. And the 27th verse shows expressly that it is the Spirit of God which is intended: "I will put my Spirit within you, and cause you to walk in my statutes." And that which he is thus in the first place promised for is the cleansing of us from the pollution of sin; which, in order of nature, is preposed unto his enabling us to walk in God's statutes, or to yield holy obedience unto him.

To the same purpose, among many others, is that promise, Isa. iv. 4, "When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the Spirit of judgment, and by the Spirit of burning." Upon what ground the Spirit is compared to fire, and thence here called a "Spirit of burning," hath been also declared. In brief, fire and water were the means whereby all things were purified and cleansed typically in the law, Num. xxxi. 23; and the Holy Spirit being the principal efficient cause of all spiritual cleansing is compared to them both (by which his work was signified), and called by their names. See Mal. iii. 2, 3. And "judgment" is frequently taken for holiness. "The Spirit of judgment," therefore, and the burning," is the Spirit of sanctification and purification. here promised for the sanctification of the elect of God. shall he effect this work? He shall do it, in the first place, by "washing away their filth and purging away their blood;"-that is, all their spiritual, sinful defilements.

"Spirit of And he is And how

2. The application of the death and blood of Christ unto our souls, for our sanctification, by the Holy Ghost, is said to be for our cleans