Concerning the Holy Spirit

The Manner of Conversion explained in the Instance of Augustine. CHAP. VI.

[Sect. 1] AS among all the Doctrines of the Gospel, there is none opposed with more violence and subtlety, than that concerning our Regeneration by the immediate powerful, effectual Operation of the Holy Spirit of Grace; so there is not scarce anything more despised or scorned by many in the World, than that any should profess that there hath been such a Work of God upon themselves, or on any Occasion declare ought of the way and manner whereby it was wrought. The very mentioning hereof is grown a Derision among some that call themselves Christians; and to plead an interest or concern in this Grace, is to forfeit all a Mans Reputation with many who would be thought wise, and boast themselves to be rational. Neither is this a practice taken up of late in these declining times of the World; but seems to have been started and followed from days of old, possibly from the beginning; yea the Enmity of Cain against Abel was but a branch of this proud and perverse Inclination. The Instance of Ishmael in the Scripture is Representative of all such as under an outward profession of the true Religion, did or do scoff at those who being as Isaac Children of the Promise do profess and evidence an interest in the internal Power of it which they are unacquainted withal. And the same practice may be traced in succeeding Ages. Hence Holy Austin entering upon the Confession of his greater sins, designing thereby to magnify the Glory and Efficacy of the Grace of God in his Conversion, provides against this scorn of Men, which he knew he should meet withal. Rideant, saith he, me arrogantes & nondum salubriter prostrati & elisi per te Deus meus, ego tamen confiteor tibi dedecora mea, in laude tua; Confess: lib. 4. cap. 1. let Arrogant Men deride or scorn me, who were never savingly cast down nor broken in pieces by thee my God, yet I will confess my own shame unto thy praise. Let none be offended with these expressions of being savingly or wholesomely cast down and broken of God; For in the Judgment of this great person they are not Fanatical. We may not therefore think it strange; if the same truth, the same practice, and profession of it, do still meet with the same Entertainment. Let them deride and scorn it, who were never humbled savingly, nor broken with a sense of sin, nor relieved by Grace; the Holy Work of God's Spirit is to be owned, and the truth to be avowed as it is in Jesus.

[Sect. 2] Of the Original Depravation of our nature, we have treated sofar as is needful unto our present purpose. Yet some things must yet be added concerning the Effects of that Depravation, which will conduce unto the right understanding of the way and manner whereby the Spirit of God proceedeth for the healing and removal of it, which we have now under especial consideration. And we may observe;

[Sect. 3] 1. That the Corrupt Principle of sin, the native habitual Inclination that is in us unto evil, worketh early in our natures, and for the most part preventeth all the Actings of Grace in us. Though some may be sanctified in or from the Womb, yet in order of nature this native Corruption hath first place in them; for a clean thing cannot be brought out of an unclean, but that which i • born of the flesh is flesh. Psal. 58. 3. The Wicked are estrang • d from the Womb▪ they go astray as soon as they be born, speaking lies. It is to no purpose to say that he speaks of wicked Men; that is, such who are habitually and profligately so. For whatever any Man may afterwards run into by a course of sin, all Men are Morally alike from the Womb, and 'tis an Aggravation of the Wickedness of Men, that it begins so early and holds on an uninterrupted course. Children are not able to speak from the Womb, as soon as they are born. Yet here are they said to speak lies. It is therefore the perverse Acting of Depraved nature in Infancy, that is intended. For everything that is irregular, that Answers not the Law of our Creation and Rule of our Obedience, is a Lye. And among the many Instances Collected by Austin of such irregular Actings of nature in its infant-state, one is peculiarly remarkable. Confess. lib. 1. cap. 6. Paulatim sentiebam ubi essem; & voluntates meas volebam ostendere eis per quos implerentur, & non poteram: itaque jactabam membra, & voces signa • imilia voluntatibus meis, pauca quae poteram & qualia poteram; & cum mihi non ob • emperabatur, vel non intelligendo, vel ne obesset, indignabar non subditis Majoribus, & liberis non servientibus, & me de illis slendo vindicabam. This he again repeats. cap. 7. An pro tempore illo bona erant, flendo petere etiam quod noxie daretur, indignari acriter non subjectis hominibus liberis, & majoribus; hisque a quibus genitus est, multisque preterea prudentioribus, non ad nutum voluntatis obtemperantibus, feriendo nocere mihi quantum potest. quia non obeditur imperiis quibus perniciose obediretur? Ita imbecillitas membrorum infantilium innocens est, non animus infantium. Those irregular and perverse Agitations of mind and of the Will or Appetite, not yet under the Conduct of Reason, which appear in Infants, with the Indignation and little self-Revenges wherewith they are accompanied in their disappointments, when all about them do not subject themselves unto their Inclinations it may be to their hurt, are from the Obliquity of our nature and effects of that depraved habit of sin, wherewith it is wholly possessed. And by the frequency of these lesser Actings are the mind and will prepared for those more violent and impetuous motions, which by the improving of their natural Capacities, and the incitation of new Objects presented unto their Corruptions they are exposed unto and filled withal. God did not Originally thus create our nature, a Condition worse and inferior unto that of other Creatures; in whose Young Ones there are none of these disorders, but a regular compliance with their natural instinct prevails in them. And as the dying of multitudes of Infants notwithstanding the utmost care for their preservation, whereas the young ones of other Creatures all generally live if they have whereby their nature may be sustained, argues the imputation of sin unto them, For Death entered by Sin and passed upon all inasmuch as all have sinned; so those irregular Actings peculiar unto them, prove sin inherent in them or the Corruption of their Nature from their Conceptions.

[Sect. 4] Secondly with the Increase of our natural Faculties, and the strengthening of the members of our bodies, which by nature are become ready instruments of unrighteousness unto sin, Rom. 5. 13. this perverse Principle acts itself with more evidence frequency and success in the production of Actual sin, or inordinate actings of the Mind, Will and Affections. So the wiseman tells us, that Childhood and Youth are Vanity, Eccl. 11. 10. The Mind of Man in the state of Childhood and Youth puts itself forth in all kinds of vain Actings, in foolish Imaginations, perverse and froward Appetites, falseness in words, with sensible effects of corrupt Inclinations in every kind. Austin's first book of Confessions, is an excellent comment on that Text wherein the Vanity of Childhood and Youth are graphically described, with pathetical self-reflecting complaints concerning the Guilt of sin which is contracted in them. Some perhaps may think light of those ways of Folly and Vanity, wherein Childhood doth, or left alone, would consume itself; that there is no moral evil in those Childish Innocencies. That Good Man was of another Mind. Istane est (saith he) innocentia puerilis? non est Domine, non est Oro te Deus meus, nam haec ipsa sunt quae a paedagogis & magistris, a nucibus pitulis passeribus, ad Prefectos & Reges, aurum, praedia, mancipia haec ipsa omnino quae succedentibus majoribus aetatibus transeunt. lib. 1. cap, 19. This is not Innocency, it is not so. The same Principle and Habit of Mind carried over unto riper Age, and greater Occasions bring forth those greater Sins, which the lives of Men are filled withal in this World. And who is there who hath a serious Reverence of God, with any due apprehension of his Holiness and a clear conviction of the Nature of Sin, who is not able to call over such Actings in Childhood which most think meet to connive at, wherein they may remember that perversity whereof they are now ashamed. By this means is the Heart prepared for a further Obduration in Sin by the confirmation of native Obstinacy.

[Sect. 5] Thirdly; unto those more general irregularities, Actual sins do succeed, such I mean as are against the remaining light of Nature or committed in Rebellion unto the dictates and guidance of our Minds and Consciences, the Influence of those Intelligencies of Moral Good and Evil, which are inseparable from the faculties of our Souls. For although in some they may be stifled and over-born, yet can they never be utterly obliterated or extinguished, but will accompany the nature of Man unto Eternity, even in that condition wherein they shall be of no other use but to add to and increase its misery. Amongst those we may call over one or two Instances. Lying is such a sin, which the Depravation of Nature in Youth is prone to exert itself by, and that on sundry Reasons not now to be inquired into: They go astray from the womb speaking lies. The first Inducement of our Nature unto Sin, was by a Lye; and we fell in Adam by giving credit thereunto. And there is in every Sin a particular Lye. But speaking falsely, contrary unto what they know to be true, is that which Children are prone unto; though some more than others, according as other vicious Habits prevail in them, whose Actings they foolishly think to that • h over and cover thereby. This that holy Person whom we instance in acknowledgeth and bewaileth in himself; Non videbam voraginem turpitudinis in quam projectus eram ab oculis tuis; nam in illis quid jam me turpius fuit, fallendo innumer abilibus mendaciis, & paedagogum & magistros & parents amore ludendi▪ & studio spestandi nngatoria, Lib. 1. Cap. 19. I saw not (O God) into what a gulf of filth, I was cast out from before thee; for what was more filthy than I, whilst out of love of Plays, and desire of looking after vanities, I deceived Teachers and Parents with innumerable Lyes. And this the good man was afterwards ex • eedingly humbled for, and from it learned much of the vileness of his own nature. And we find by experience, that a sense of this sin, ofttimes accompanies the first real Convictions that befall the Souls of men. For when they seriously reflect upon themselves, or do view themselves in the Glass of the Law, they are not only sensible of the nature of this Sin, but also how much they indulged themselves therein, partly whilst they remember how on the least occasions they were surprised into it, which yet they neglected to watch against; and partly understanding how sometimes they made it their business by premeditated falsehoods so to cover other sins, as to escape rebuke and correction. The mention of these things will probably be entertained with contempt and scorn in this Age, wherein the most prodigious wickednesses of men are made but a sport; But God, his Holiness, and his Truth are still the same, whatever alternations there may be in the World. And the holy Psalmist seems to have some reflection on this Vice of Youth, when he prays, that God would take from him the way of Lying. Of the same nature are those lesser Thesis in despoiling their Parents and Governors of such things which they are not allowed to take and make use of for themselves. They rob their Father or Mother, and say it is no transgression, Prov. 28. 24. So saith the same Person; furta etiam faciebam de cellario parentum & de mensis vel gula impuitante, vel ut haberem quod darem pueris ludum suum mihi quo pariter delectabantur tamen vendentibus. He sometimes stole from his Parents, either to gratify his own sensual Appetite, or to give unto his Companions. In such instances doth Original Pravity exert itself in Youth, or Childhood, and thereby both increase its own power, and fortify the Mind and the Affections against the Light and Efficacy of Conviction.

[Sect. 6] Fourthly; As Men grow up in the state of nature sin gets ground in them and upon them subjectively and objectively. Concupiscence gets strength with Age and grows in violence, as persons arrive to Ability for its Exercise, the Instruments of it in the faculties of the Soul, Organs of the senses and members of the body, growing every day more serviceable unto it, and more apt to receive Impressions from it or to comply with its motions. Hence some charge the sins of Youth on the Heat of Blood, and the Restlesness of the animal Spirits, which prompt men unto irregularities and extravagancies. But these are only vehicula concupiscentiae, things which it makes use of to exert its poison by. For sin turns everything in this state unto its own advantage, and abuseth even the Commandment itself to work in us all manner of concupiscence, Rom. 7. 8. Again, the Objects of Lust by the occasions of Life are now multiplied. Temptations increase with years, and the businesses of the World; but especially by that corruption of conversation which is among the most. Hence sundry Persons are in this part of their youth, one way or other overtaken with some gross actual sin or sins. That all are not so, is a mere Effect or preventing grace, and not at all from themselves. This the Apostle respects in his charge; 2 Tim. 2. 22. Flee youthful Lusts; such Lusts as work effectually and prevail mightily in those that are young, if not subduced by the Grace of God. And David in a sense and from experience hereof prays, that God would not remember the sins of his youth, Psal. 25. 7. And a Reflection from them is sometimes the Torment of Age; Job. 20. 11. So he in whom we have chosen to exemplify the Instances of such a Course. He humbly confesseth unto God his falling into and being overtaken with great sins, such as Fornication and uncleanness in his younger days, in the mire whereof he was long detained. To this purpose he discourseth at large, lib. 2. cap. 1, 2, 3. And of the Reason of this his humble and public Acknowledgments, he gives this holy Account. Neque enim tibi Deus meus, sed apud tenarro haec generi meo generi human • , quantulacunque ex particula incidere potest in istas meas literas. Et ad quid hoc? ut videlicet ego & quisquis haec legit cogitemus de quam profundo, clamandum sit ad te, Cap. 3. I d • clare these things, O my God, not unto th • e, but before he, or in thy presence, unto my own Race, unto Human kind, whatever portion thereof may fall on these Writings of Mine. And unto what end? Namely, that I and everyone who shall read these things may consider, out of what great Depths we are to cry unto thee. So he who lived not to see the Days wherein humble Confession of sin was made a matter of contempt and scorn.

[Sect. 7] Now there is commonly a twofold Event of Men's falling under the power of Temptat • ons and thereby into great Actual sins.

1. God sometimes takes occasion from them to awaken their Consciences unto a deep sense not only of that Sin in particular whose guilt they have contracted, but of their other sins also. The great Physician of their Souls turns this poison into a Medicine; and makes that wound which they have given themselves, to be the lancing of a festered sore. For whereas their Oscitancy Prejudices and Custom of sinning, have taken away the sense of lesser sins, and securethem from Reflections from them; the stroke on their Consciences from those greater provocations pierceth so deep, as that they are forced to entertain thoughts of looking out after a Release or Remedy. So did they of old at the Sermon of Peter, when he charged them with the guilt of a consent to the Crucifying of Jesus Christ; they were pricked to the Heart and cried out, Men and Brethren what shall we do; Acts. 2. 36, 37.

[Sect. 8] 2. With others it proves a violent Entrance into a further pursuit of sin. The bounds of Restraints, with the Influence of natural light, being broken up and rejected, Men's lusts being let Loose do break through all remaining Obstacles, and run out into the greatest compass of Excess and Riot; observing no present evil to ensue on what they have done according to their first fears, they are emboldened to greater wickedness, Eccl. 8. 11. And by this means is their Conversion unto God rendered more difficult, and Men thus wander away more and more from him unto the greatest Distance that is recoverable by Grace. For,

[Sect. 9] Fifthly; a Course in, and a Custom of sinning with many ensues hereon. Such the Apostle treats concerning, Ephes. 4. 18, 19 Being past feeling, have given themselves over unto Lasciviousness, to work all uncleanness with greediness. Custom of sinning takes away the sense of it. The Course of the World takes away the shame of it; and Love to it makes Men greedy in the pursuit of it; see Confess. lib. 2. Cap. 6. And this last effect of sin, as incited, provoked, and assisted by Temptations, hath great variety in the Effects and Degrees of it. Hence are the various courses of unhumbled sinners in the world, wherein the Outrage and Excess of some seems to Justify others in their more sedate irregularities, and less conspicuous provocations. Yea some who are not in any better state and condition as to their Interest in the Covenant of God than others, will yet not only startle at but really abhor those Outrages of sin and wickedness which they fall unto: Now this Difference ariseth not from hence that the nature of all men is not equally corrupt and depraved, but that God is pleased to make his Restraining Grace effectual towards some, to keep them within those bounds of sinning which they shall not pass over, and to permit others so to fall under a Conjunction of their Lusts and Temptations as that they proceed unto all manner of Evil. Moreover there are peculiar Inclinations unto some sins, if not inlaid in, yet much enhaunced and made obnoxious unto incitations by the Temperature of the body. And some are more exposed unto Temptations in the World from their outward Circumstances and Occasions of Life. Hereby are some even precipitated to all manner of Evil. But still the old Man which is Corrupt according unto deceitful Lusts, is the same naturally in all. All difference as to Good from Evil, I mean not as to the nature of the things themselves, but as to Men's interest in them, so as to adhere to the one and avoid the other, is from the Will of God. Thus he secretly prepares for some a better Temperature of nature, docile and pliable unto such notices of things as may entertain their minds, and satisfy them above sensual Delights. And some he disposeth in their Education, Callings, Societies, Aymes and Designs in the World, into ways inconsistent with open Lewdness, which will much balance their Inclinations, besides his secret internal actings on their Hearts and Minds, whereof af • erwards. This is excellently expressed by Austin, Confess. lib. 2 Cap. 7. Diligam te Domine, & gratias agam, & confitear nomini tuo, quontam taunt a dimisisli mihi mala & nefaria opera mea. Gratiae tuae deputo & misericordiae tuae, quod peccata mea tanquam glaciem solvisti; gratiae tuae deputo & quaecunque non feci mala. Quid enim non facere potui qui etiam gratuitum ama • i facinus? & omnia mihi dimissa esse fat or, & quae mea sponte feci mala & quae t • duce non feci▪ Quis est hominum qui suam cogitans infirmitatem, audet viribus suis trib ere c • stitatem atque innocentiam suam, ut minus amet te, quasi minus necessaria suerit erit misericordia tua, quâ condonas peccata conversis ad te? Qui enim vocatus ad te secutus est vocem tuam, & vitavit ea quae me de meipso recordan • em & fatentem legit, non me derideat, ab eo medico aegrum sanari a quo prestitum est ut non oegrotaret, vel potius ut minus oegrotaret. Et ideo te tantundem imo vero amplius diligat, quia per quem me videt taatis peccatorum meorum languoriribus exui, per eum se videt tantis peccatorum lang • oribus non implicari. I will love thee, O God, and thank thee and confess unto thy name, because thou hast forgiven me my evil and nefarious Deeds. I impute it to thy Grace and Mercy, that thou hast made my sins to melt away as Ice, and I impute it to thy Grace as to all the evils which I have not done. For what could not I have done, who loved wickedness for itself? All I acknowledge are forgiven me both the Evils that I have done on my own accord, and what through thy guidance I have not done. Who is there who considering his own weakness, dare ascribe his Chastity or Innocency unto his own strength, that he may less love thee, as though thy mercy were less necessary unto him, whereby thou forgivest the sins of them that are converted to thee. For let not him who being called of thee and having heard thy voice hath avoided the Evils which I have confessed, deride me that being sick was healed of that Physician, from whom he received the Mercy not to be sick, or not to be so sick.

[Sect. 10] This brief account of the Actings of corrupted Nature until it comes unto the utmost of a recoverable Alienation from God, may somewhat illustrate and set off the Work of his Grace towards us. And thus far, whatever habit be contracted in a course of sin, yet the state of Men is absolutely recoverable by the Grace of Jesus Christ administered in the Gospel; 1 Cor. 6. 9. 10, 11. No state of sin is absolutely unhealable until God hath variously dealt with Men by his Spirit. His Word must be rejected, and He must be sinned against in a peculiar manner, before Remission be impossible. All Sins and Blasphemies antecedent thereunto, may be forgiven unto Men, and that before their Conversion unto God, Matth. 12. 31, 32. Luke. 12. 10. Wherefore the Manner and Degrees of the Operations of this Spirit of God on the Minds of Men, towards and in their Conversion, is that which we shall now inquire into, reducing what we have to offer concerning it unto certain Heads or Instances.

[Sect. 11] First; under the Ashes of our collapsed nature there are yet remaining certain sparks of Celestial Fire, consisting in inbred notices of Good and Evil, of Rewards and Punishments, of the presence and All-seeing Eye of God, of Help and Assistance to be had from him, with a Dread of his Excellencies where anything is apprehended unworthy of him, or provoking unto him. And where there are any means of Instruction from supernatural Revelation by the Word preached, or the care of Parents in private, there they are insensibly improved and increased. Hereby Men do obtain an objective distinct knowledge of what they had subjectively and radically, though very imperfectly before. These notices therefore God oftentimes excites and quickens even in them that are young, so that they shall work in them some real Regard of, and Applications unto him. And those great Workings about the things of God and towards him, which are sometimes found in Children, are not more effects of nature. For that would not so act itself, were it not by one Occasion or other for that End administered by the Providence of God, effectually excited. And many can call over such Divine V • s • tations in their Youth, which now they understand to be so. to this purpose speaks the Person mentioned; Puer coepi rogare te auxilium & refugium meum, & in tuam invocationem rum pebam nodos linguae meae, & regavi parvus non parvo affectu, ne in Schola vapularem. He prayed earnestly to God as a Refuge, when he was afraid to be b • at at School. And this he resolves into Instruction, or what he had observed in others. Invenimus homines rogantes te, & didicimus ab eis, sentientes te ut poteramus esse magnum aliquem qui posset etiam non apparens sensibus nostris, exaudire nos & subvenire vobis, lib. 1. cap. 9. And hereunto he add • some general Instruction which he had from the Word, Cap. 11. And from the same Principles, when he was a little after surprised with a fit of sickness, • e cried out with all earnestness that he might be Baptized; that so he night, as he thought, go to Heaven; for his Father was 〈◊〉 yet a Christian, whence he was not baptized in his Infancy. Vidisti Domine cum adhuc pure essem, & quodam die pressus stomachi Dolere repent astuarem pene mo • turus, vidisti Deus meus, quoniam custos meus jam • ras quo motu animi & qua fide baptismum Christi tui, Dei & Domini mei stagitavi, Cap. 11. Such Affections and occasional Actings o • Soul towards God, are wrought in many by the Spirit. With the most they wear off and perish, as they did with him, who after this cast himself into many flagitious Sins. But in some God doth in and by the use of these means, inlay their Hearts with those Seeds of Faith and Grace which he gradually cherisheth and increaseth.

[Sect. 12] Secondly; God works upon Men by his Spirit in outward Means, to cause them to take some real and steady consideration of him, their own distance from him, and obnoxiousness unto his Righteousness on the account of Sin. It is almost incredible to apprehend, but that it is testified unto by daily experience, how Men will live even where the Word is Read and Preached; how they will get a form of speaking of God, yea and of performing some Duties of Religion, and yet never come to have any steady thoughts of God, or of their Relation to him, or of their concernment in his Will. Whatever they speak of God, he is not in all their Thoughts, Psal. 10. 4. Whatever they do in Religion, they do it not unto him, Amos 5. 25. They have neither heard his Voice at any time, nor seen his Shape, John 5. 37. knowing nothing for themselves, which is their Duty, Job 5. 27. And yet it is hard to convince them that such is their condition. But when God is pleased to carry on his Work of Light and Grace in them, they can call to mind and understand how it was with them in their former Darkness. Then will they acknowledge, that in Truth they never had serious steady thoughts of God, but only such as were occasional and transient. Wheresore God begins here with them, and thereby to subduct them from under the absolute Power of the vanity of their Minds. By one means or other he fixeth in them steady thoughts concerning himself, and their relation unto him. And there are several ways which he proceedeth in for the effecting hereof. As,

[Sect. 13] 1. By some sudden amazing Judgments whereby he revealeth his Wrath from Heaven against the ungodliness of Men, Rom. 1. 18. So Waldo was affected when his Companion was stricken dead as he walked with him in the Fields; which proved the occasion of his Conversion unto God. So the Psalmist describes the Affections and Thoughts of Men; when they are surprised with a Storm at Sea, Psal. 107. 25, 26, 27, 28. An instance whereof we have in the Mariners of Jonah's Ship, Chap. 1. 5, 6, 7. And that Pharaoh who despised one day, saying, Who is the Lord that I should regard him? Being the next day terrified with Thunder and Lightning, cries out, Intreat the Lord for me that it may be so no more, Exod. 9. 28. And such like Impressions from Divine Power, most Men at one time or other have experience of.

2. By Personal Afflictions, Job 33. 19, 20. Psal. 78. 34, 35. Hos. 5. 15. Affliction naturally speaks Anger, and Anger respects Sin. It bespeaks itself to be God's Messenger to call Sin to remembrance, 1 Kings 17. 8. Gen. 42. 21, 22. The time of Affliction is a time of Consideration, Eccles. 7. 14. And if Men be not obdurate and hardened almost unto practical Atheism by a course of sinning, they cannot but bethink themselves who sends Affliction, and for what End it is sent. Hence great thoughts of the Holiness of God, and of his hatred of Sin, with some sense of Men's own Guilt and especial Crimes will arise. And these Effects many times prove preparatory and materially dispositive unto Conversion. And not what these things are in themselves able to operate is to be considered, but what they are designed unto, and made effectual for by the Holy Ghost.

3. By remarkable Deliverances and Mercies; So it was with Naaman the Syrian, 2 Kings 2. 15, 16, 17. Sudden changes from great Dangers and Distresses by unexpected Reliefs, deeply affect the Minds of Men, convincing them of the Power, Presence, and Goodness of God. And this produceth a sense and acknowledgment of their own unworthiness of what they have received. Hence also some temporary Effects of submission to the Divine Will and Gratitude do proceed.

4. An observation of the Conversation of others, hath affected many to seek into the Causes and Ends of it. And this inclines them unto imitation, 1 Pet. 3. 1, 2.

5. The Word in the Reading or Preaching of it is the principal means hereof. This the Holy Spirit employeth and maketh use of in his entrance into this Work, 1 Cor. 14. 24, 25. For those Convictions befall not Men from the Word universally or promiscuously, but as the Holy Spirit willeth and designeth. It is by the Law that Men have the knowledge of Sin, Rom. 7. 7. Yet we see by experience, that the Doctrine of the Law is despised by the most that hear it. Wherefore it hath not in itself a force or virtue always to work conviction of Sin in them unto whom it is outwardly proposed. Only towards some the Spirit of God is pleased to put forth an especial Energie in the Dispensation thereof.

[Sect. 14] By these and the like means doth God ofttimes put the wildness of Corrupted Nature unto a stand, and stirs up the Faculties of the Soul by an effectual though not saving Impression upon them, seriously to consider of its self, and its Relation unto Him and his Will. And hereby are Men ofttimes incited and engaged unto many Duties of Religion, as Prayer for the Pardon of Sin, with Resolutions of Amendment; and although these things in some are subordinated unto a further and more effectual Work of the Spirit of God upon them, yet with many they prove evanid and fading, their Goodness in them being as a Morning Cloud, or as the early Dew which passeth away, Hos. 6. 4. And the Reasons whence it is that Men cast off these Warnings of God, and pursue not their own Intentions under them, nor answer what they lead unto are obvious. For;

[Sect. 15] (1.) The Darkness of their Minds being yet uncured, they are not able to discern the true Nature of these Divine Intimations and Instructions, but after a while regard them not, or reject them as the Occasions of needless Scruples and Fears. (2.) Presumption of their present Condition, that it is as good as it need be, or as is convenient in their present Circumstances and Occasions, makes them neglect the improvement of their Warnings. (3.) Profane Societies and Relations, such as it may be scoff at and deride all tremblings at Divine Warnings, with ignorant Ministers that undertake to Teach what they have not learned, are great means of hardening Men in their Sins, and of forfeiting the benefit of these Divine Intimations. (4.) They will as to all Efficacy, and the Motions they bring on the Affections of Men, decay, and expire of themselves, if they are not diligently improved. Wherefore in many they perish through mere sloth and negligence. (5.) Satan applies all his Engines to the defeatment of these beginnings of any Good in the Souls of Men. (6.) That which effectually and utterly overthrows this Work, which causeth them to cast off these Heavenly Warnings, is mere love of Lusts and Pleasures, or the unconquered adherence of a corrupted Heart unto sensual and sinful Objects, that offer present satisfaction unto its Carnal Desires. By this means is this Work of the Spirit of God in the Hearts and Minds of many utterly defeated, to the increase of their Guilt, an addition to their natural hardness, and the ruin of their Souls. But in some of them he is graciously pleased to renew his Work, and by more effectual means to carry it on to Perfection, as shall be afterwards declared.

[Sect. 16] Now there is scarce any of these Instances of the care and watchfulness of God over the Souls of Men, whom he designs either to convince or convert for the Ends of his own Glory, but the Holy Person whom we have proposed as an Example, gives an account of them in and towards himself, declaring in like manner how by the ways and means mentioned they were frustrate and came to nothing. Such were the Warnings which he acknowledged that God gave him by the Perswasions and Exhortations of his Mother, lib. 2. cap. 3. Such were those which he had in Sicknesses of his own, and in the death of his dear Friend and Companion, lib. 4. cap. 5, 6, 7. And in all the several Warnings he had from God, he chargeth the Want and Guilt of their non-improvement on his natural blindness, his Mind being not illuminated, and the corruption of his Nature not yet cured, with the efficacy of evil Society, and the course of the World in the places where he lived. But it would be tedious to transcribe the particular Accounts that he gives of these things, though all of them singularly Worthy of Consideration. For I must say, that in my Judgment there is none among the Ancient or Modern Divines unto this day, who either in the Declarations of their own Experiences or their Directions unto others, have equalled, much less out-gone him, in an accurate search and observation of all the secret Actings of the Spirit of God on the Minds and Souls of Men, both towards and in their Recovery or Conversion. And in order hereunto, scarce any one not Divinely Inspired hath so traced the way of the Serpent, of the effectual working of Original Sin in and on the Hearts of Men, with the efficacy communicated thereunto by various Temptations and Occasions of Life in this World. The ways also whereby the deceitfulness of Sin in compliance with objective Temptations, doth seek to elude and frustrate the Work of God's Grace when it begins to attempt the strong holds of Sin in the Heart, were exceedingly discovered unto him. Neither hath any Man more lively and expressly laid open the Power of effectual and victorious Grace, with the manner of its Operation and Prevalency. And all these things by the guidance of the Good Spirit of God, and attendance unto the Word, did he exemplify from his own Experience in the whole Work of God towards him. Only it must be acknowledged that he declareth these things in such a way and manner, as also with such Expressions, as many in our days would cry out on as fulsome and fanatical.

[Sect. 17] Secondly; In the way of calling Men unto the saving Knowledge of God, the Holy Spirit convinceth them of Sin; or he brings them under the Power of a Work of Conviction.

It is not my Design, nor here in my way to handle the Nature of the Work of Conviction, the Means Causes and Effects of it. Besides it hath been done at large by others. It is sufficient unto my purpose; (1.) To show the Nature of it in general. (2.) The Causes of it. (3.) The Ways whereby Men lose their Convictions, and so become more and more hardened in sin. (4.) How the Holy Spirit doth carry on the Work in some unto complete Conversion unto God.

[Sect. 18] (1.) For the Nature of it in general; it consists in a fixing the vain Mind of a Sinner upon a due consideration of Sin, its Nature, Tendency and End, with his own concernment therein; and a fixing of a due sense of sin upon the secure Mind of the Sinner, with suitable Affections unto its Apprehensions. The Warnings before insisted on, whereby God excites Men to some steady notices of him and themselves, are like Calls given unto a Man in a profound sleep, whereat being startled he lifts up himself for a little space, but oppressed with the Power of his deep slumber, quickly lays him down again, as Austin expresseth it. But this Work of Conviction abides with Men, and they are no way able speedily to disintangle themselves from it.

[Sect. 19] Now the Mind of Man which is the Subject of this Work of Conviction, hath two things distinctly to be considered in it. (1.) The Understanding, which is the active noetical or contemplative Power and Faculty of it. (1.) The Affections wherein its passive and sensitive Power doth consist. With respect hereunto there are two parts of the Work of Conviction. (1) The Fixing of the Mind, the Rational contemplative Power of it, upon a due Consideration of Sin. (2) The fixing of a due sense of Sin on the practical, passive, sensible part of the Mind, that is, the Conscience and Affections, as was said before.

[Sect. 20] 1. It is a great work to fix the vain Mind of an Unregenerate Sinner on a due Consideration of sin, its nature and tendency. The Darkness of their own mind & inexpressible Vanity, wherein I place the principal effect of our Apostasy from God, do disenable, hinder, and divert them from such Apprehensions. Hence God so often complains of the foolishness of the people that they would not consider, that they would not be wise to consider their latter end. We find by Experience this folly and vanity in many unto an Astonishment. No reasons, Arguments, Entreaties by all that is naturally dear to them, no Necessities can prevail with them to fix their minds on a due consideration of sin: Moreover Satan now employs all his Engines to beat off the Efficacy and Power of this Work. And when his Temptations and Delusions are mixed with Men's natural Darkness and Vanity, the Mind seems to be impregnably fortified against the power of Conviction For although it be real Conversion unto God. that overthrows the Kingdom of Satan in us; yet this Work of Conviction raiseth such a Combustion in it, that he cannot but fear it will be its End. And this strong Man armed, would if possible keep his Goods and House in peace. Hence all sorts of persons have daily Experience in their Children, Servants, Relations, how difficult, yea how impossible it is to fix their Minds on a due Consideration of sin, until it be wrought in them by the exceeding Greatness of the power of the Spirit of God. Wherefore herein consists the first part of this Work of Conviction; it fixeth the mind on a due Consideration of sin. So it is expressed; Psal. 51. 3. my sin is ever before me. God reproves Men and sets their sins in order before their eyes, Psal. 50. 21. Hence they are necessitated as it were always to behold them, and that which way soever they turn themselves. Fain they would cast them behind their backs, or cast out thoughts of them, but the Arrows of God stick in them and they cannot take off their Minds from their consideration. And whereas there are three things in sin; (1) The Original of it and its native inherience in us, as Psal. 51. 5. (2) The state of it, or the Obnoxiousness of Men to the Wrath of God on the Account thereof; Ephes. 2. 1, 2, 3. (3) The particular sins of Men's Lives; in the first part of the Work of Conviction the Minds of Men are variously exercised with respect unto them, according as the Spirit of God is pleased to engage and fix them.

2. As the Mind is hereby fixed on the Consideration of sin, so a sense of sin must also be fixed on the Mind, that is, the Conscience and Affections. A bare Contemplation of the Concernments of sin is of little use in this matter. The Scripture principally evidenceth this work of Conviction or placeth it in this Effect of a sense of sin, in Trouble, Sorrow, Disquietment of Mind, fear of Ruin and the like; see Acts 2. 37. Acts 24. 25. But this I must not enlarge upon.

[Sect. 21] This therefore is the second thing which we observe in God's gracious Actings towards the Recovery of the Souls of Men from their Apostasy, and from under the Power of sin. The principal efficient Cause of this Work is the Holy Ghost; the preaching of the Word, especially of the Law, being the Instrument which he maketh use of therein. The Knowledge of sin is by the Law, both the Nature, Guilt, and Curse belonging to it, Rom. 7. 7. There is • herefore no Conviction of sin, but what consists in an Emanation of Light and Knowledge from the Doct • ine of the Law, with an Evidence of its Power and a sense of its Curse. Other Means, as Afflictions, Dangers, Sicknesses, Fears, Disappointments, may be made use of, to excite, stir up, and put an edge upon the Minds and Affections of Men; yet it is by one means or other from the Law of God, that such a discovery is made of sin unto them, and such a sense of it wrought upon them, as belongs unto this work of Conviction. But it is the Spirit of God alone that is the principal efficient Cause of it, or he works these effects on the Minds of Men. God takes it upon himself as his own work to reprove Men and set their sins in order before their eyes; Psal. 50, 21. And that this same Work is done immediately by the Spirit is expressly declared, John. 16. 8. He alone it is who makes all means effectual unto this End and Purpose. Without his especial and immediate Actings on us to this End, we may hear the Law preached all the Days of our Lives and not be once affected with it.

[Sect. 22] And it may by the way be worth our Observation, to consider how God designing the Calling or Conversion of the Souls of Men, doth in this holy wise Providence over-rule all their outward Concernments, so as that they shall be disposed into such Circumstances, as conduce to to the end aimed at. Either by their own Inclinations and Choice, or by the Intervention of Accidents crossing their Inclinations, and frustrateing their Designes, he will lead them into such Societies, Acquaintances, Relations, Places, means, as he hath ordained to be useful unto them for the great ends of their Conviction and Conversion. So in particular Austin aboundeth in his Contemplation on the Holy, Wise Providence of God, in carrying of him from Carthage to Rome, and from thence to Milan, where he heard Ambrose preach every Lord's-day, which proved at length the Means of his through-Conversion to God. And in that whole Course, by his discourse upon it, he discovers Excellently as on the one hand, the variety of his own Projections and Designes, his Aymes and Ends, which ofttimes were perverse and froward; so on the other, the constant guidance of divine Providence, working powerfully through all Occurrences towards the blessed End designed for him. And I no way doubt but that God exercised him unto those distinct Experiences of Sin and Grace in his own Heart and Ways, because he had designed him to be the great Champion of the Doctrine of his Grace against all its enemies, and that not only in his own Age, wherein it met with a fierce Opposition, but also in all succeeding ages, by his Excellent Labors preserved for the use of the Church: see Confess. lib. 5. cap. 7. 8, 9, &c. Tu spes mea in terra viventium, ad mutandum terrarum locum pro salute animae mea, & Carthagini stimulos quibus inde avellerer admovebas; & Romae illecebras quibus attraberer proponebas mihi per homines qui diligebant vitam mortuam, hinc insana facientes inde vana pollicentes; & ad corrigendos gressus meos utebaris occulte & illorum & mea perversitate, cap. 8. Thou who art my hope in the Land of the Living, that I might remove from one Country to another, for the Salvation of my Soul, didst both apply goads unto me at Carthage whereby I might be driven from thence, and proposedst Allurements unto me at Rome, whereby I might be drawn thither, and this thou didst by Men who loved the Dead Life in sin; here doing things outrageous, there promising things desirable to vain Minds, whilst thou to correct and reform my ways didst secretly make use of their frowardness and mine.

[Sect. 23] 3. It must be granted that many on whom this work hath been wrought producing great Resolutions of Amendment, and much Reformation of Life, do lose all the Power and Efficacy of it, with all the impressions it had made on their Affections. And some of these wax worse and more profligate in sinning than ever they were before. For having broken down the Damm of their restraints, they pour out their lusts like a Flood, and are more senseless than ever of those Checks and Fears with which before they were bridled and awed; 2 Pet. 2. 20, 21. 22. So the person lately mentioned declares that after many Convictions which he had digested and neglected, he was grown so obdurate and senseless, that falling into a fever wherein he thought he should die and go immediately unto Hell, he had not that endeavor after Deliverance and Mercy as he had many years before on lesser dangers. And this perverse Effect is variously brought about.

[Sect. 24] (1.) It is with most an immediate product of the power of their own Lust. Especially is it so with them who together with their Convictions receive no Gifts of the Holy Ghost. For as we observed their Lusts being only checked and controlled, not subdued, they get new strength by their Restraint, and rebel with success against Conviction. Such as these fall away from what they have attained suddenly; Math. 13. 5. 21. One day they seem to lie in Hell by the Terror of their Convictions, and the next to be hasting towards it by their sins and pollutions. see Luke. 11. 24, 25, 26. Hos. 4. 6. cap. 6. 4.

(2.) This Apostasy is promoted and hastened by others. As (1.) such as undertaking to be Spiritual Guides and Instructers of Men in their way towards Rest, who being unskillful in the Word of Righteousness, do heal their wounds slightly or turn them out of the way. Seducers also it may be interpose their crafty deceits whereby they lie in wait to deceive, and so turn Men off from those Good ways of God whereinto they would otherwise enter. So it fell out with Austin, who beginning somewhat to inquire after God, fell into the society and heresy of the Manichees, which frustrated all the Convictions which by any means he had received. (2.) Such as directly and that perhaps with importunity and violence, will endeavor to draw Men back into the ways of the World, and the pursuit of their lusts, Pro. 1. 11, 12, 13, 14. So the same Person declares with what earnestness and restless importunities, some of his Companions endeavored to draw him unto the Spectacles and Plays at Rome. And it is not easily imagined with what subtlety some persons will entice others into sinful Courses, nor what violence they will use in their Temptations under a pretence of Love and Friendship. (3.) The Awe that is put on the Minds of Men in their Convictions, arising from a Dread of the Terror of the Law, and the Judgments of God threatened therein, is apt of itself to wear off when the Soul is a little accustomed unto it, and yet sees no evil actually to ensue, Eccl. 8. 11. 2 Pet. 1. 4.

[Sect. 25] (4.) In some the Holy Spirit of God is pleased to carry on this work of Conviction toward a further blessed issue, and then two things ensue thereon in the Minds of them who are so convinced. First, there will follow great and strange Conflicts between their Corruptions, and their Convictions. And this doth especially manifest itself in them who have been accustomed unto a course of sinning, or have any particular sin wherein they delight, and by which they have given satisfaction unto their Lusts. For the Law coming with Power and Terror on the Conscience, requires a relinquishment of all sins, at the eternal peril of the Soul. Sin hereby is incited and provoked, and the Soul begins to see its disability to conflict with that, which before it thought absolutely in its own power. For Men that indulge themselves in their sins doubt not but that they can leave them at their pleasure. But when they begin to make head against them on the command of the Law, they find themselves to be in the power of that which they Imagined to be in theirs. So doth sin take occasion by the Commandment to work in all Men manner of Concupiscence; and those who thought themselves before to be alive, do find that it is sin which lives, and that themselves are dead. Rom. 7. 7, 8, 9. Sin rising up in Rebellion against the Law, discovers its own Power and the utter Impotency of them in whom it is, to contest with it or destroy it: But yet men's Convictions in this Condition will discover themselves, and operate two ways or in a twofold Degree.

[Sect. 26] (1.) They will produce some Endeavors & Promises of Amendment and Reformation of Life. These Men are unavoidably cast upon or wrought unto, to pacify the voice of the Law in their Consciences which bids them do so or perish. But such Endeavors or Promises for the most part hold only unto the next Occasion of sinning, or Temptation. An Access of the least outward Advantage or Provocation unto the internal power of sin, sleights all such Resolutions, and the Soul gives up itself unto the power of its old Ruler. Such Effects of the Word are described, Hos. 6. 4. So Austin expresseth his own Experience after his great Convictions and before his full Conversion, lib. 8. cap. 5. Suspirabam ligatus non ferro alieno, sed ferrea mea voluntate. Velle meum tenebat inimicus, & inde mihi catenam fecerat & constrinxerat me. Quippe ex voluntate perversa facta est libido, & dum servitur libidini, facta est consuetudo; & dum consuetudini non resistitur, facta est necessitas. Quibus quasi ansulis quibusdam sibimet innexis, unde catenam appellavi, tenebat me obstrictum dura servitus. And he shows how faint and languid his endeavors were for Reformation and Amendment. Sarcina seculi velut somno assolet dulciter premebar, & cogitations quibus meditabar in te, similes erant Conatibus exp • rgisci volentium, qui tamen snperati soporis altitudine remerguntur. And he confesseth that although through the urgency of his Convictions he could not but pray that he might be freed from the power of Sin, yet through the prevalency of that power in him, he had a secret reserve and desire not to part with that Sin which he prayed against. cap. 7. Petieram a te castitatem & dixeram da mihi castitatem & continentiam, sed noli modo, timebam etiam ne me cito exaudires, & cito sanares a morbo concupiscentiae, quam malebam expleri, quam extingui.

[Sect. 27] 2. These Endeavors do arise unto great Perplexities and Distresses. For after a while the Soul of a Sinner is torn and divided between the Power of Corruption, and the Terror of Conviction. And this falls out upon a double account. (1.) Upon some occasional sharpening of former Convictions, when the sense of them hath been ready to wear off. (2.) From the secret insinuation of a Principle of Spiritual Life and Strength into the Will, whose Nature and Power the Soul is as yet unacquainted withal. Of both these we have signal Instances in the Person before mentioned; for after all the means which God had used towards him for his Conversion, whilst yet he was detained under the Power of Sin, and ready on every Temptation to revert to his former Courses, he occasionally heard one Politianus giving an account of the Conversion of two eminent Courtiers who immediately renounced the World and betook themselves wholly to the Service of God. This Discourse God was pleased to make use of further to awake him, and even to amaze him. Lib. 8. cap. 7. Narrabat his Politianus; tu autem Domine inter verba ejus retorquebas me ad meipsum, aufere • ns me a dorso meo ubi me posueram, dum nollem me attendere, & consulebas me ante faciem meam, ut viderem quam turpis essem, quam distortus & sordidus, maculosus & ulcerosus: & videbam, & horrebam, & quo a me fugerem non erat; & si conabar a me avertere aspectum, narrabat ill quod narrabat, & tu me (sursus) opponebas mihi, & imprimebas me in Oculos meos, ut invenirem iniquitatem meam & odissem. And a little after; It a rodebar intus & confundebar pudore horribili vehementer, cum Politianus talia loqueretur. The substance of what he says is; That in and by that Discourse of Politianus, God held him to the consideration of himself, caused him to see and behold his own filth and vileness, until he was horribly perplexed and confounded in himself. So it often falls out in this Work of the Spirit of God. When his first Warnings are not complied withal, when the Light he communicates is not improved; upon the return of them they shall be mixed with some sense of Severity.

[Sect. 28] This Effect I say proceeds from hence, that under this Work God is pleased secretly to communicate a Principle of Grace or Spiritual Life unto the Will. This therefore being designed to rule and bear sway in the Soul, begins its conflict effectually to eject Sin out of its Throne and Dominion. For whereas when we come under the Power of Grace, Sin can no longer have dominion over us, Rom. 6. 12. So the Spirit begins now to lust against the Flesh, as Gal. 5. 17. aiming at and intending a complete Victory or Conquest. There was upon bare conviction a Contest before in the Soul, but it was merely between the Mind and Conscience on the one hand, and the Will on the other. The Will was still absolutely bent on Sin, only some Head was made against its Inclinations by the Light of the Mind before Sin, and rebukes of Conscience after it. But the Conflict begins now to be in the Will itself. A new Principle of Grace being infused thereinto, opposeth those habitual Inclinations unto Evil, which were before predominant in it. This fills the Mind with Amazement, and in some brings them to the very door of Despair, because they see not how nor when they shall be delivered. So was it with the Person instanced in Lib. 8. Cap. 5. Voluntas nova quae mihi esse caeperit, ut te gratis colerem fruique te vellem, Deus sola certa jucunditas, nondum erat idonea ad superandam priorem vetustate roboratam. Ita duae voluntates meae, una vetus, alia nova, illa carnalis, illa spiritalis confligebant inter se, atque discordando dissipabant animam meam. Sic intelligebam meo ipso experimento id quod legeram, quomod caro concupisceret adversus spiritum & spiritus adversus carnem; Ego quidem in utroque, sed magis ego in eo quod in me approbabam quam in eo quod in me improbabam. Ibi enim magis jam non ego, quia ex magna parte id patiebar invitus, quod faciebam volens. The New Will which began to be in me, whereby I would love thee, O my God the only certain sweetness, was not yet able to overcome my former Will, confirmed by long continuance. So my two Wills, the one Old, the other New, the one Carnal, the other Spiritual, conflicted between themselves, and rent my Soul by their disagreement. Then did I understand by experience in myself what I hard read, how the Flesh lusteth against the Spirit, and the Spirit lusteth against the Flesh. I was myself on both sides, but more in that which I approved in myself than in what I condemned in myself. I was not more in that which I condemned, because for the most part I suffered unwillingly what I did willingly. This Conflict between Grace and Sin in the Will he most excellently expresseth, Cap. 9, 10, 11. delivering those things which more or less are evident in the Experience of those who have passed through this Work. His Fluctuations, his Promises, his Hopes and Fears, the Ground he got and lost, the pangs of Conscience and travel of Soul which he underwent in the new Birth, are all of them graphically represented by him.

[Sect. 29] In this tumult and distress of the Soul, God oftentimes quiets it by some suitable Word of Truth administered unto it, either in the Preaching of the Gospel, or by some other means disposed in his Providence unto the same End. In the midst of this storm and disorder he comes and says, Peace be still. For together with his Word, he communicates some influence of his Grace, that shall break the rebellious strength, and subdue the Power of Sin, and give the Mind satisfaction in a full Resolution for its everlasting Relinquishment. So was it with him mentioned, when in the condition described he was hurried up and down almost like a distracted Person, whilst he suffered the Terrors of the Lord, sometimes Praying, sometimes Weeping, sometimes alone, sometimes in the company of his Friends, sometimes walking, and sometimes lying on the Ground, he was by an unusual occurrence warned to take up a Book and read: The Book next him was that of Paul's Epistle, which taking up and opening, the place he first fixed his eyes upon, was Rom. 13. 13, 14. Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; but put ye on the Lord Jesus Christ, and make not provision for the Flesh to fulfil the Lusts thereof. Immediately on the reading of these Words, there was an end put unto his perplexing Conflict. He found his whole Soul by the Power of Almighty Grace subdued wholly to the Will of God, and fixed unto a prevalent Resolution of adhering to him with a relinquishment of Sin, with an assured composure upon the account of the success he should have therein through Jesus Christ. Immediately he declared what he had done, what had befallen him, first to his Friend, then to his Mother, which proved the occasion of Conversion to the one, and inexpressible joy to the other. The end of the Story deserves to be reported in his own words; Arripui librum, aperui, legi,—nec ultra volui legere nec opus erat. Statim quippe cum fine hujusce sententiae quasi luce securitatis infusa cordi meo, omnes dubitationis tenebrae defugerunt. Tum interjecto aut digito aut nescio quo alio signo codicem clausi, & tranquillo cum vultu indicavi Alipio. At ill quid in se ageretur quod ego nesciebam sic indicavit. Petit videre quid legissem; ostendi, & attendit etiam ultra quam ego legeram, & ignorabam quid sequeretur. Sequebatur vero, infirmum autem in fide assumite. Quod ill ad se retulit mihique aperuit; Sed tali admonitione firmatus est, placitoque & proposito, bono & congruentissimo suis moribus, quibus a me in melius jam olim valde longeque distabat, sine ulla turbulenta cunctatione conjunctus est. Inde ad matrem ingredimur, indicamus, gaudet; Narramus quemadmodum gestum sit, exultat & triumphat, & benedicit tibi, qui potens es ultra quam petimus aut intelligimus facere, Lib. 8. Cap. 12. Having read these Verses I would read no more, nor was there any need that so I should do. For upon the end of that Sentence, as if a Light of Peace or Security had been infused into my Heart, all darkness of doubts fled away; marking the Book with my Finger put into it, or by some other sign, I shut it, and with a quiet countenance declared what was done to Alipius. And hereupon he also declared what was at Work in himself, whereof I was ignorant. He desired to see what I had read, which when I had shown him, he looked further than I had read, nor did I know what followed. But it was this, he that is weak in the Faith receive, which he applied unto himself and declared it unto me; confirmed by this Admonition, with a firm purpose and suitable to his manners, wherein he formerly much excelled me, he was joined to me without any turbulent delay. We go in hereon unto my Mother, and declare what was done; She rejoiceth; We make known the manner of it how it was done; she exulteth and triumpheth, and blesseth thee, O God, who art able to do for us more than we know how to ask or understand. And these things doth the Holy Man express to bear witness, as he says, Adversus typhum humani generis, to repress the swelling pride of Mankind. And in the Example of Alipius we have an Instance, how variously God is pleased to effect this Work in Men, carrying some through strong Convictions, deep Humiliations, great Distresses, and perplexing Terrors of Mind, before they come to Peace and Rest; leading others gently and quietly without any visible disturbances, unto the saving Knowledge of himself by Jesus Christ.

[Sect. 30] Secondly; A second thing which befalls Men under this Work of Conviction, is a dread and fear as to their Eternal Condition. There doth befall them an apprehension of that Wrath which is due to their Sins, and threatened in the Curse of the Law to be inflicted on them. This fills them with afflictive Perturbations of Mind, with Dread and Terror, Consternation and Humbling of their Souls thereon. And what befalls the Minds of Men on this account, is handled by some distinctly under the Names or Titles of, Dolor legalis, timor servilis, attritio mentis, compunctio cordis, humiliatio animae; Legal sorrow, servile fear, attrition of Mind, compunction and humiliation, and the like. And as these things have been handled most of them by Modern Divines, and cast into a certain series and dependence on one another, with a discovery of their Nature and Degrees, and how far they are required in order unto sincere Conversion and sound Believing; so they are all of them treated on in their way by the School-men, as also they were before them by many of the Fathers. The charge therefore of Novelty which is laid by some against the Doctrine of these Things, ariseth from a fulsome mixture of Ignorance and Confidence. Whether therefore all things that are delivered concerning these things be right or no, sure enough I am that the whole Doctrine about them for the substance of it, is no newer than the Gospel, and that it hath been taught in all Ages of the Church. What is needful to be received concerning it, I shall reduce to the ensuing Heads.

[Sect. 31] (1.) Conviction of Sin being ordinarily by the Law, either immediately or by Light and Truth thence derived; there doth ordinarily accompany it a deep sense and apprehension of the eternal danger which the Soul is liable unto, on the account of the guilt of the Sin whereof it is convinced. For the Law comes with its whole Power upon the Mind and Conscience. Men may be partial in the Law the Law will not be partial. It doth not only convince by its Ligh • , but also at the same time condemns by its Authority. For what the Law speaks, it speaks unto them that are under the Law. It takes Men under its Power, and then shutting them under Sin, it speaks unto them in great severity. This is called the coming of the Commandment, and slaying of a Sinner, Rom. 7. 9.

(2.) This Apprehension will ordinarily ingenerate disquieting and perplexing Affections in the Minds of Men; nor can it be otherwise where it is fixed and prevalent. As, (1.) Sorrow and Shame, for and of what they have done. Shame was the first thing wherein Conviction of Sin discovered itself, Gen. 3. 7. And Sorrow always accompanieth it, Acts 2. 36. Hearing these things 〈 in non-Latin alphabet 〉 , they were pierced with perplexing Grief in their Heart. Their eyes are opened to see the Guilt and Sense of Sin, which pierceth them through with dividing Sorrow. (2.) Fear of Eternal Wrath; This keeps the Soul in bordage, Heb. 2. 14. and is accompanied with torment. The Person so convinced, believes the threatening of the Law to be true and trembles at it. An eminent Instance whereof we have in our first Parents also, Gen. 3. 16. (3.) Perplexing unsatisfactory Enquiries after Means and Ways for deliverance out of this present Distress and from future Misery. What shall we do? What shall we do to be saved is the restless enquiry of such Persons, Mich. 6. 8. Acts 2. Acts. 14.

(3.) These things will assuredly put the Soul on many Duties, as Prayer for Deliverance, Abstinence from Sin, endeavors after a general change of Life; in all which and the like, this Conviction puts forth and variously exerciseth its power.

[Sect. 32] (4.) We do not ascribe the Effects intended unto the mere working of the Passions of the Minds of Men upon the rational Consideration of their State and Condition, which yet cannot but be grievous and afflictive. These Things may be so proposed unto Men and pressed on them, as that they shall not be able to avoid their Consideration, and the Conclusions which naturally follow on them. And yet they may not be in the least affected with them as we see by experience. Wherefore we say moreover that the Law or the Doctrine of it, when the Consciences of Men are effectually brought under its Power, is accompanied with a secret Virtue from God called a Spirit of Bondage, which causeth a sense of the Curse of it to take a deep impression on the Soul, to fill it with fear and dread, yea sometimes with horror and despair. This the Apostle calls the Spirit of Bondage unto Fear, Rom. 8. 15. and declares at large how all that are under the Law, that is, the convincing and condemning Power of it are in bondage, nor doth the Law in the Administration of it, lead or gender unto anything else but Bondage, Gal. 4. 22, 23, 24.

[Sect. 33] (5.) The substance of these things is ordinarily found in those who are converted unto God, when grown up unto the use of Reason and capable of Impressions from external Administrations. Especially are they evident in the Minds and Consciences of such as have been engaged in any open sinful couse or practice. But yet no certain Rule or Measure of them can be prescribed as necessary in or unto any antecedaneously unto Conversion. To evince the Truth hereof two things may be observed; (1.) That Perturbations, Sorrows, Dejections, Dread, Fears, are no Duty unto any; only they are such things as sometimes ensue or are immitted into the Mind upon that which is a Duty indispensible, namely conviction of Sin. They belong not to the Precept of the Law, but to its Curse. They are no part of what is required of us, but of what is inflicted on us. There is a Gospel-Sorrow and Humiliation after believing that is a Duty, that is both commanded and hath Promises annexed unto it. But this Legal Sorrow is an Effect of the Curse of the Law and not of its Command. (2.) God is pleased to exercise a Prerogative and Sovereignty in this whole Matter, and deals with the Souls of Men in unspeakable variety. Some he leads by the Gates of Death and Hell unto Rest in his Love, like the People of old through the waste and howling Wilderness into Canaan, and the Paths of others he makes plain and easy unto them. Some walk or wander long in Darkness, in the Souls of others Christ is formed in the first gracious Visitation.

[Sect. 34] (6.) There is as was said, no certain Measure or Degree of these Accidents or Consequents of Conviction to be prescribed unto any as antecedaneously necessary to sincere Conversion and sound Believing: but these two things in general are so; (1.) Such a Conviction of Sin, that is of a state of Sin, of a course of Sin, of actual Sins, against the Light of Natural Conscience, as that the Soul is satisfied that it is thereby obnoxious unto the Curse of the Law and the Wrath of God. Thus at least doth God conclude and shut up everyone under Sin on whom he will have Mercy; for every Mouth must be stopped, and all become guilty before God, Rom. 3. 19. Gal. 3. 22. without this no Man ever did nor will ever sincerely believe in Jesus Christ. For he calleth none unto him, but those who in some measure are weary or thirsty, or one way or other seek after Deliverance. The whole he tells us, that is, those who so conceit themselves, have no need of a Physician, they will neither inquire after him nor care to go unto him when they are invited so to do; see Isa. 32. 2. (2.) A due apprehension and resolved Judgment that there is no way within the compass of a Man's own contrivance to find out, or his ability to make use of and to walk in, nor any other way of God's appointment or approbation, which will deliver the Soul in and from the State and Condition wherein it is, and that which it fears, but only that which is proposed in the Gospel by Jesus Christ.

[Sect. 35] (7.) Where these things are, the Duty of a Person so convinced, is to inquire after and to receive the Revelation of Jesus Christ, and the Righteousness of God in him, John 1. 13. And in order hereunto he ought; (1.) To own the Sentence of the Law under which he suffereth, justifying God in his Righteousness, and the Law in its Holiness, whatever be the issue of this Dispensation towards himself, Rom. 3. 19, 20. Chap. 7. 12, 13. For God in this Work intends to break the stubbornness of Men's Hearts, and to hide Pride from them, Rom. 3. 4. (2.) Not hastily to believe everything that will propose itself unto him as a Remedy or Means of Relief, Mich. 6. 6, 7. The things which will present themselves in such a Case as means of Relief are of two sort. (1.) Such as the Fears and Superstitions of Men have suggested or will suggest. That which hath raised all the false Religion which is in the World, is nothing but a contrivance for the satisfaction of Men's Consciences under Convictions. To pass by Gentilism, This is the very Life and Soul of Popery. What is the meaning of the Sacrifice of the Mas • , of Purgatory, of Pardons, Penances, Indulgences, Abstinences, and the like things innumerable, but only to satisfy Conscience by them perplexed with a sense of Sin? Hence many among them after great and outrageous wickednesses, do betake themselves to their highest Monastical Severity. The Life and Soul of Superstition consists in endeavors to quiet and charm the Consciences of Men convinced of Sin. (2.) That which is pressed with most vehemency and plausibility, being suggested by the Law itself in a way of escape from the danger of its Sentence, as the sense of what it speaks represented in a natural Conscience, is legal Righteousness to be sought after in amendment of Life. This proposeth itself unto the Soul, as with great importunity, so with great Advantages to further its Acceptance. For (1.) the matter of it is unquestionably necessary, and without it in its proper place and with respect unto its proper End, there is not sincere Conversion unto God. (1.) It is looked on as the sense of the Law, or as that which will give satisfaction thereunto. But there is a deceit in all these things, as to the end proposed; and if any amendment of Life be leaned on to that purpose, it will prove a broken Reed and pierce the Hand of him that rests upon it. For although the Law require at all times an abstinence from sin, and so for the future, which in a Sinner is amendment of Life; yet it proposeth it not as that which will deliver any Soul from the guilt of Sin already contracted, which is the State under Consideration. And if it win upon the Mind to accept of its Terms unto that end or purpose, it can do no more, nor will do less than shut up the Person under its Curse.

[Sect. 36] (2.) It is the Duty of Persons in such a condition to beware of entangling Temptation. As (1.) that they have not attained such a degrec of Sorrow for Sin and Humiliation, as is necessary unto them that are called to believe in Jesus Christ. There was indeed more reason of giving caution against Temptations of this kind in former days, when Preachers of the Gospel dealt more severely, I wish I may not also say, more sincerely with the Consciences of Convinced Sinners, that it is the manner of most now to do. But it is yet possible that herein may lie a mistake; seeing no such Degrees of these things as some may be troubled about, are prescribed for any such end, either in the Law or Gospel. (2.) That those who persuade them to believe, know not how great Sinners they are, but yet they know that Christ called the greatest; and it is an undervaluation of the Grace of Christ to suppose that the greatest Sins should disappoint the Effects of it in any that sincerely come unto him.

[Sect. 37] The last thing whereby this Work of Conversion to God is completed, as to the outward means of it, which is the ingenerating and acting of Faith in God by Jesus Christ, remains alone to be considered, wherein all possible brevity and plainness shall be consulted. And I shall comprize what I have to offer on this Head in the ensuing Observations.

(1.) This is the proper and peculiar Work of the Gospel, and ever was so form the first giving of the Promise. The Law was given by Moses, but Grace and Truth came by Jesus Christ, John 1. 18. Rom. 1. 16. 1 Pet. 1. 23. Jam. 1. 18. Ephes. 3. 8, 9, 10.

(2.) To this purpose it is necessary that the Gospel, that is, the Doctrine of it concerning Redemption, Righteousness and Salvation by Jesus Christ, be declared and made known to Convinced Sinners. And this also is an effect of Sovereign Wisdom and Grace, Rom. 10. 13, 14, 15.

(3.) The Declaration of the Gospel is accompanied with a Revelation of the Will of God, with respect unto the Faith and Obedience of them unto whom it is declared. This is the Work of God, the Work which he requires at our hands, that we believe in him whom he hath sent, Joh. 6. And this Command of God unto Sinners to believe in the Lord Jesus Christ for Life and Salvation, the Gospel teacheth us to press from the manifold Aggravations which attend the Sin of not complying therewith. For it is, as therein declared; (1.) A Rejection of the Testimony of God, which he gives unto his Wisdom, Love, and Grace, with the excellency and certainty of the way of Salvation of Sinners by Jesus Christ, which is to make God a Layar, 1 Joh. 5. 10. Joh. 3. 32, 33. (2.) A Contempt of Love and Grace, with the way and means of their communication to lost Sinners by the Blood of the Son of God, which is the highest provocation that can be offered unto the Divine Majesty.

(4.) In the Declaration of the Gospel the Lord Christ is in an especial manner proposed, as crucified and lifted up for the especial Object of our Faith, John 3. 14, 15. Gal. 3. 1. And this Proposition of Christ hath included in it an Invitation unto all Convinced Sinners to come unto him for Life and Salvation, Isa. 45. 2. Chap. 65. 1.

(5.) The Lord Christ being proposed unto Sinners in the Gospel, and their acceptance or receiving of him being urged on them, it is withal declared for what end he is so proposed. And this is in general to save them from their Sins, Mat. 1. 21. or the Wrath to come whereof they are afraid, 1 Thess. 1. 10. For in the Evangelical Proposition of him there is included; (1.) That there is a Way yet remaining for Sinners, whereby they may escape the Curse of the Law, and the Wrath of God which they have deserved, Psal. 130. 4. Job 33. 24. Acts 4. 12. (2.) That the Foundation of these Ways lies in an Atonement made by Jesus Christ unto the Justice of God, and Satisfaction to his Law for Sin, Rom. 3. 25. 2 Cor. 5. 21. Gal. 3. 13. (3.) That God is well-pleased with this Atonement, and his Will is that we should accept of it, and acquiesce in it, 2 Cor. 5. 18, 19. Isa. 53. 11, 12. Rom. 5. 10, 11.

(6.) It is proposed and promised, that through and upon their believing, that is, on Christ as proposed in the Gospel for the only way of Redemption and Salvation, Convinced Sinners shall be pardoned, justified, and acquitted before God, discharged of the Law against them, through the imputation unto them of what the Lord Christ hath done for them and suffered in their stead, Rom. 8. 3. & 10. 3, 4. 1 Cor. 1. 30, 31. 2 Cor. 5. 21. Ephes. 2. 8, 9, 10.

(7.) To prevail with and win over the Souls of Men unto a consent to receive Christ on the Terms wherein he is proposed; that is, to believe in him, and trust unto him, to what he is, hath done and suffered, and continueth to do for pardon of Sin, Life and Salvation, the Gospel is filled with Arguments, Invitation, Encouragements, Exhortations, Promises, all of them designed to explain and declare the Love, Grace, Faithfulness, and good-Will of God herein. In the due management and improvement of these parts of the Gospel, consists the principal Wisdom and Skill of the Ministers of the New Testament.

(8.) Among these various Ways or Means of the Declaration of himself and his Will, God frequently causeth some especial Word, Promise or Passage to fix itself on the Mind of a Sinner, as we saw it in the Instance before insisted on. Hereby the Soul is first excited to exert and act the Faith wherewith it is endued, by the effectual working of the Spirit of God before described. And by this means are Men directed unto Rest Peace and Consolation, in that variety of Degrees wherein God is pleased to communicate them.

(9.) This Acting of Faith on Christ through the Promise of the Gospel, for Pardon, Righteousness and Salvation, is inseparably accompanied with, and that Faith is the Root and infallible cause of an universal Ingagement of Heart unto all Holy Obedience to God in Christ, with a Relinquishment of all known Sin, necessarily producing a through-Change and Reformation of Life, and Fruitfulness in Obedience. For as upon a discovery of the Love of God in Christ, the Promises whereby it is exhibited unto us being mixed with Faith, the Soul of a poor Sinner will be filled with Godly Sorrow and Shame for its former Sins, and will be deeply humbled for them; so all the Faculties of it being now renewed and inwardly changed, it can no more refrain from the Love of Holiness, and from an Ingagement into a watchful course of Universal Obedience unto God, by such free Actings as are proper unto it, than one that is new born can refrain from all Acts of Life Natural, In Motion desire of Food and the like. Vain and foolish therefore are the Reproaches of some, who in an high course of a Worldly Life and Profane, do charge others with Preaching a Justification by Faith alone in Christ Jesus unto a neglect of Holiness, Righteousness and Obedience of God, which such Scoffers and fierce Despisers of all that are good do so earnestly plead for. Those whom they openly reflect upon, do unanimously teach, That the Faith which doth not purify the Heart and reform the Life, which is not fruitful in good Works, which is not an effectual Cause and Means of Repentance and newness of Life, is not genuine nor pleadable unto Justification, but empty, dead, and that which if trusted unto, will eternally deceive the Souls of Men. They do all of them press the indispensible necessity of Universal Holiness, Godliness, Righteousness or Obedience to all the Commands of God on surer Principles, with more cogent Arguments, in a more clear compliance with the Will, Grace, and Love of God in Christ, than any they pretend unto, who ignorantly and falsely traduce them, as those who regard them not. And as they urge an Obediential Holiness, which is not defective in any Duty either towards God or Man, which they either plead for or pretend unto; so it contains that in it which is more Sublime, Spiritual, and Heavenly, than what they are either acquainted with or do regard; which in its proper place shall be made more fully to appear.

[Sect. 38] (10.) Those who were thus converted unto God in the Primitive Times of the Church, were upon their Confession or Profession hereof admitted into Church-Society, and a Participation of all the Mysteries thereof. And this being the common way whereby any were added unto the Fellowship of the Faithful, it was an effectual Means of intense Love without dissimulation among them all, on the account of their joint Interest in the Grace of our Lord Jesus Christ. And I shall shut up this Discourse with one Instance hereof, given us by Austin in the Conversion and Admission into Church-Society, of Victorinus a Platonical Philosopher; as he received the Story from Simplicianus, by whom he was Baptized; Ut ventum est ad horam profitendae fidei quae verbis certis retentisque memoriter, de loco eminentiore in conspectu populi fidelis Romae reddi solet ab eis qui accessuri sunt ad gratiam tuam, oblatum esse dicebat Victorino a Presbyteris, ut secretius redderet, sicut non nullis qui verecundia trepidaturi videbantur offerri mos erat; illum autem maluisse salutem suam in conspectu sanctae multitudinis profiteri, non enim erat salus quam docebat in Rheterica & tamen eam publice professus erat. Quanto minus vereri debuit Mansuetam gregem tuam pronuncians verbum tuum, qui non verebatur in verbis suis turbas insanorum? Itaque ubi ascendit ut redderet, omnes sibimet invicem ut eum noverant, instrepurent nomen ejus strepitu congratulationis. Quis autem ibi eum non noverat? Et sonuit presso sonitu per ora cunctorum, Victorinus, Victorinus; cito sonuerunt exultatione quia videbant eum, cito siluerunt intention ut audirent eum; pronunciat ill fidem veracem praeclara fiducia, & volebant eum omnes rapere intro in cor suum; & rapiebant amando & gaudeno. Hae rapientium manus erant; Lib. 8. Cap. 2. Not a few things concerning the Order, Discipline, and fervent Love of the Primitive Christians in their Church-Societies, are intimated and represented in these words, which I shall not here reflect upon.

[Sect. 39] And this is the second Great Work of the Spirit of God in the New Creation. This is a summary Description of his Forming and Creating the Members of that Mystical Body whose Head is Christ Jesus. The latter part of our Discourse concerning the external manner of Regeneration or Conversion unto God, with the gradual Preparation for it and Accomplishment of it in the Souls of Men, is that Subject which many Practical Divines of this Nation, have in their Preaching and Writings much insisted on and improved, to the great Profit and Edification of the Church of God. But this whole Doctrine, with all the Declarations and Applications of it, is now by some among ourselves derided and exposed to Scorn, although it be known to have been the constant Doctrine of the most Learned Prelates of the Church of England. And as the Doctrine is exploded, so all experience of the Work itself in the Souls of Men, is decried as Fanatical and Enthusiastical.

To obviate the Pride and Wantonness of this filthy Spirit, I have in the summary Representation of the Work itself now given, confirmed the several Instances of it, with the Experience of the Great and Holy Man so often named. For whereas some of those by whom this Doctrine and Work are despised, are puffed up with a conceit of their Excellency in the Theatrical Scoptical Faculty of these Days, unto a contempt of all by whom they are contradicted in the most importune of their Dictates; yet if they should swell themselves until they break, like the Frog in the Fable, they would never prevail with their fondest Admirers, to admit them into a competition with the immortal Wit, Grace and Learning of that Eminent Champion of the Truth, and Light of the Age wherein he lived.

The Nature of Sanctification and Gospel Holiness explained. CHAP. I.

[Sect. 1] IN the Regeneration or Conversion of God's Elect, the Nature and Manner whereof we have before described, consists the second part of the Work of the Holy Spirit in order unto the completing and perfecting of the New Creation. As in the former he prepared a Natural Body for the Son of God, wherein he was to obey and suffer according to his Will, so by this latter he prepares him a Mystical Body, or members spiritually living, by uniting them unto Him who is their Head and their Life, Col. 3. 4. For as the Body is one, and hath many members, and all the members of that one Body, being many, are one Body, so also is Christ, 1 Cor. 12. 12. Nor doth he leave this work in that Beginning of it whereof we have treated, but unto him also it belongs to continue it, to preserve it, and to carry it on to perfection. And this he doth in our Sanctification, whose Nature and Effects we are in the next place to inquire into.

[Sect. 2] Our Apostle in his first Epistle to the Thessalonians, Chap. 5. having closely compiled a great number of weighty particular Evangelical Duties, and annexed sundry Motives and Enforcements unto them, closeth all his holy Prescriptions with a fervent Prayer for them, v. 23. And the very God of Peace sanctify you wholly, and let your whole spirit and soul, and body, be preserved blameless to the coming of our Lord Jesus Christ. Or, as I had rather read the words, And God himself even the God of peace sanctify you throughout, that your whole spirit, and soul, and body, may be preserved blameless. The Reason hereof is, because all the Graces and Duties which he had enjoined them did belong unto their Sanctification, which though their own Duty was not absolutely in their own Power, but was a Work of God in them and upon them. Therefore that they might be able thereunto and might actually comply with his Commands, he prays that God would thus sanctify them throughout. That this shall be accomplished in them and for them, he gives them assurance from the Faithfulness (and consequently Power and Unchangeableness which are included therein) of him who had undertaken to effect it, v. 24. Faithful is he that calleth you, who will also do it. Now whereas this Assurance did not arise nor was taken from anything that was peculiar unto them, but merely from the consideration of the Faithfulness of God himself, it is equal with respect unto all that are effectually called. They shall all infallibly be sanctified throughout, and preserved blameless to the Coming of Jesus Christ. This therefore being the great privilege of Believers, and their eternal safety absolutely depending thereon, it requires our utmost Diligence to search into the Nature and Necessity of it; which may be done from this and the like places of Scripture.

[Sect. 3] And in this place, (1) The Author of our Sanctification, who only is so, is asserted to be God. He is the Eternal Spring and only Fountain of all Holiness; there is nothing of it in any Creature but what is directly and immediately from him. There was not in our first Creation. He made us in his own image. And to suppose that we can now sanctify or make ourselves holy, is proudly to renounce and cast off our principal Dependance upon him. We may as wisely and rationally contend, that we have not our Being and our Lives from God, as that we have not our Holiness from him, when we have any. Hereunto are the proud Opinions of educeing an Holiness out of the principles of Nature to be reduced. I know all men will pretend that Holiness is from God, it was never denied by Pelagins himself. But many with him would have it to be from God in a way of Nature, and not in a way of especial Grace. It is this latter way which we plead for, and what is from ourselves, or educed by any means out of our Natural Abilities, is not of God in that way. For God as the Author of Grace, and the best of corrupted Nature are opposed, as we shall see further afterwards; And therefore (2) is He that is the Author of our Sanctification so emphatically here expressed, 〈 in non-Latin alphabet 〉 , Even God himself; if he doth it not none other can do it; it is no otherwise to be wrought nor effected: There is no other way whereby it may be brought about, nor doth it fall under the power or efficacy of any means absolutely whatever, but it must be wrought by God himself. He doth it of Himself, from his own Grace; by Himself, or his own Power; for Himself, or his own Glory: And that (3) under this especial consideration, as he is the God of Peace.

[Sect. 4] This Title is ascribed unto God only by our Apostle, and by him frequently, Rom. 15. 33. chap. 16. 20. 2 Cor. 13. 11. Phil. 4. 9. Heb. 13. 20. Were it unto our present purpose to discourse concerning the general nature of Peace, I might show how it is comprehensive of all Order, Rest and Blessedness, and all that is in them. On this account the enclosure of it in this Title unto God as its only Possessour and Author, belongs to the Glory of his Sovereign Diadem. Every thing that is contrary unto it, is evil, and of the evil One; yea, all that is evil is so, because of its contrariety unto peace. Well therefore may God be styled the God of Peace. But these things I may not here stay to explain; although the words are so comprehensive and expressive of the whole work of Sanctification, and that Holiness which is the effect thereof, as that I shall choose to found my whole Discourse concerning this subject upon them. That which offers itself unto our present design from this expression, is the peculiar respect unto the Work of our Sanctification which lies in this especial Property of God. Wherefore he is said to sanctify us as the God of peace. (1) Because it is a fruit and effect of that peace with himself which he hath made and prepared for us by Jesus Christ. For he was in Christ reconciling the World unto himself, destroying the Enmity 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, nor 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 afterwards be more fully declared. And he is here said to sanctify us 〈 in non-Latin alphabet 〉 , that is, universally and completely; carrying on the work until it comes to perfection. For two things are intended in that Expression. 1. That our whole Nature is the subject of this work, and not any one Faculty or Part of it. 2. That as the work itself is sincere and universal, communicating all parts of real Holiness unto our whole Natures, so it is carried on to Compleatness 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 (1) the Subject of this Sanctification he makes to be our whole Natures, which he distributes unto our entire spirits, Souls and Bodies; and (2.) The End of the whole is, the preservation of 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,

[Sect. 5] Sanctification as here described, is the immediate Work of God by his Spirit upon our whole Natures, 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 unblameable, or in a state of gracious Acceptation with him, according to the Terms of the Covenant, unto the End.

[Sect. 6] 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 thatis 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 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 queint and guilded 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.

[Sect. 7] 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 afterwards declared. And unto what we have to deliver concerning it we shall make way by the ensuing observations.

[Sect. 8] 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 realizing of the Gospel in our souls. Hence it is termed 〈 in non-Latin alphabet 〉 , Ephes. 4. 24. The Holiness of Truth, which the Truth of the Gospel ingenerates, and which consists in a conformity thereunto; and the Gospel itself is 〈 in non-Latin alphabet 〉 , Tit. 1. 1. The Truth which is according unto Godliness, which declares that Godliness and Holiness which God requireth. The prayer also of our Savior for our Sanctification is conformed thereunto, John 17. 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 8. 12. 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 Endeavors 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 his Grace, but it labors to deprave, dishonor, 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 Endeavors. 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 anything 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 Restauration into 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 Honors, 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 Carcase 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 enquiries after its true and real nature, that we decive not ourselves with a false appearance of it, and that unto our ruin.

[Sect. 9] 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) undiscernable 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 same 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. 28. 20, 21, 22, 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 their 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. 2. 11. It is by him alone that we are enabled to know the things that are freely given unto us of God, v. 12, as this is, if ever we receive anything 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 that 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, v. 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.

[Sect. 10] (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, that they should not understand nor 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 amuze others; for vain man would be wise, although he be like the wild Asses Colt. The best issues of our Consideration hereof is that of the Psalmist: Thou, O God, hast possessed my reins, thou hast covered me in my Mothers womb; I will praise thee, for I am fearfully and wonderfully made, marvelous 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 imperfect, and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them, Psal. 139. 13, 14, 15, 16. By diligent consideration of these things we may obtain a firm foundation to stand on, in an Holy Admiration of the Infinite Wisdom and Goodness of that Sovereign Architect, who hath raised this Fabric unto his own Glory; and what we further attempt is Vanity and Curiosity. How little do we know of these Souls of ours, and all that we do so, is by their Powers and Operations, which are Consequential unto their Beings. Now these things are our own naturally, they dwell and abide with us; they are we, and we are they, and nothing else; yet is it no easy thing for us to have a reflex and intimate acquaintance with them. And is it strange if we should be much in the dark unto this new Nature, this new Creature, which comes from above, from God in Heaven, wherewith our natural Reason hath no Acquaintance? It is New, it is wonderful, it is a work supernatural, and is known only by supernatural Revelation.

Besides there are other things which pretend to be this Gospel Holiness and are not, whereby unspeakable Multitudes are deluded and deceived. With some any Reformation of Life and Abstinence from flagitious sins with the performance of the Common Duties of Religion, is all which they suppose is required under this Head of their Duty. Others contend with violence to substitute Moral Virtues by which they know not themselves what they intend, in the room thereof. And there is a work of the Law, which in the fruits of it internal and external in the works of Righteousness and Dutyes, which is hardly and not but by spiritual Light and Measures to be distinguished from it. This also adds to the difficulty of understanding it aright, and should to our diligent enquiry into it.

[Sect. 11] (4) We must also consider, that Holiness is not confined to this Life, but passeth over into Eternity and Glory. Death hath no power over it to destroy it, or divest us of it. For (1) Its Acts indeed are transient, but its Fruits abide forever in their Reward. They who die in the Lord rest from their Labors and their works follow them, Rev. 14. 13. God is not unrighteous to forget their labor of love, Heb. 6. 10. There is not any Effect or Fruit of Holiness, not the least, not the giving of a cup of cold water to a Disciple of Christ in the name of a Disciple, but it shall be had in everlasting remembrance, and abide forever in its Eternal Reward. Nothing shall be lost, but all the fragments of it shall be gathered up and kept safe forever. Every thing else how specious soever it be in this world shall be burnt up and consumed as hay and stubble; when the least, the meanest, the most secret Fruit of Holiness, shall be gathered as Gold and Silver, durable substance, into God's Treasury, and become a part of the Riches of the Inheritance of the Saints in Glory. Let no soul fear the Loss of any Labor in any of the Dutyes of Holiness, in the most secret contest against sin, for inward Purity, for outward Fruitfulness, in the Mortification of sin, Resistance of Temptations, Improvement of Grace, in Patience, Moderation, Self-denial, Contentment, all that you do know, and what you do not know, shall all be revived, called over, and abide Eternally in your Reward. Our Father who now seeth in secret will one day reward openly. And the more we abound in these things the more will God be glorified in the Recompence of Reward. But this is not all, nor that which I intend. It abides (2) forever, and passeth over into Glory in its Principle or Nature. The Love wherewith we now adhere to God, and by which we act the Obedience of Faith towards the Saints faileth not, it ends not when Glory comes on, but is a part of it, 1 Cor. 13. 8. It is true some Gifts shall be done away as useless in a state of Perfection and Glory, as the Apostle there discourseth; and some Graces shall cease as to some especial Acts and peculiar Exercise, as Faith and Hope so far as they respect things unseen and future. But all those Graces whereby Holiness is constituted and wherein it doth consist, for the substance of them as they contain the Image of God, as by them we are united and do adhere unto God in Christ, shall in their present nature improved into perfection, abide forever. In our knowledge of them therefore have we our principal insight into our Eternal Condition in Glory: And this is as a firm foundation of Consolation, so a part of our chiefest Joy in this World. Is it not a matter of unspeakable Joy and Refreshment that these poor Bodies we carry about us, after they have been made a prey unto death, dust, worms, and corruption, shall be raised and restored to Life and Immortality, freed from pains, sickness, weakness, weariness, and vested with those Qualities in conformity to Christ's glorious Body, which yet we understand not? It is so also that these Souls which now animate and rule in us, shall be delivered from all their Darkness, Ignorance, Vanity, Instability, and Alienation from things Spiritual and Heavenly. But this is not all. These poor low Graces which no live and are acting in us shall be continued, preserved, purified and perfected, but in their nature be the same as now they are, as our Souls and Bodies shall be. That Love whereby we now adhere to God as our chiefest Good, that Faith whereby we are united to Christ our everlasting Head, that Delight in any of the Ways or Ordinances of God, wherein he is enjoyed according as he hath promised his presence in them; that Love and Good-will which we have for all those in whom is the Spirit, and on whom is the Image of Christ, with the entire Principle of spiritual Life and Holiness which is now begun in any of us, shall be all purified, enhanced, perfected, and pass into Glory. That very Holiness which we here attain, those Inclinations and Dispositions, those Frames of Mind, those Powers and Abilities in Obedience and Adherence unto God, which here contend with the weight of their own weakness and imperfections, with the Opposition that is continually made against them by the Body of Death that is utterly to be abolished, shall be gloriously perfected into immutable Habits, unchangeably acting our Souls in the enjoyment of God. And this also manifesteth of how much concernment it is unto us, to be acquainted with the Doctrine of it, and of how much more to be really interested in it. Yea,

[Sect. 12] (5) There is Spiritual and Heavenly Glory in it in this World. From hence is the Church the Kings Daughter said to be all Glorious within, Psal. 45. 13. Her inward adorning with the Graces of the Spirit making her beautiful in Holiness, is called Glory, and is so; so also the progress and increase of Believers herein, is called by our Apostle their being changed from Glory to Glory, 2 Cor. 3. 18. from one degree of glorious Grace unto another. As this next unto the Comeliness of the Righteousness of Christ put upon us by the free Grace of God, is our only beauty in his sight, so it is such as hath a real Spiritual Glory in it. It is the First-fruits of Heaven; and as the Apostle argueth concerning the Jews, that if the first-fruits were holy, then is the whole lump holy, so may we on the other side, if the whole weight, as he calls it, and fullness of our future Enjoyments be Glory, then are the First-fruits in their Measure so also. There is in this Holiness, as we shall see further afterwards, a Ray of Eternal Light, a Principle of Eternal Life, and the entire nature of that Love whereby we shall eternally adhere unto God. The Divine Nature, the new immortal Creature, the Life of God, the Life of Christ, are all comprised in it. It represents unto God the Glory of his own Image renewed in us; and unto the Lord Christ the fruits of his Spirit and Effect of his Mediation, wherein he sees of the travail of his Soul, and is satisfied. There is therefore nonothing more to be abhorred, than those carnal low and unworthy thoughts which some men vent of this glorious Work of the Holy Spirit, who would have it wholly to consist in a Legal Righteousness or Moral Virtue.

[Sect. 13] (6) This is that which God indispensibly requireth of us. The full prosecution of this Consideration we must put off unto our Arguments for the Necessity of it, which will ensue in their proper place. At present I shall show, that not only God requireth Holiness indispensibly in all Believers, but also that this is All which he requireth of them or expecteth from them: For it compriseth the whole Duty of man. And this surely rendereth it needful for us both to know what it is, and diligently to apply ourselves unto the obtaining an assured participation of it. For what Servant who hath any sense of his Relation and Duty, if he be satisfied that his Master requireth but one thing of him, will not endeavor an Acquaintance with it, and the Performance of it. Some indeed say that their Holiness (such as it is) is the Chief or only Design of the Gospel. If they intend that it is the first principal Design of God in and by the Gospel, and that not only as to the Preceptive part of it, but also as unto its Doctrinal and Promissory parts, whence it is principally and emphatically denominated, it is a fond Imagination. God's great and first design in and by the Gospel is eternally to Glorify himself, his Wisdom, Goodness, Love, Grace, Righteousness and Holiness by Jesus Christ, Eph. 1. 5, 6. And in order to this his great and supreme end, he hath designed the Gospel, and designs by the Gospel, which gives the Gospel its Design; (1) To reveal that Love and Grace of his unto lost sinners, with the way of its Communication through the Mediation of his Son Incarnate, as the only means whereby he will be glorified, and whereby they may be saved, Acts 26. 18. (2) To prevail with men in and by the Dispensation of its Truth, and Encouragement of its Promises, to renounce their sins and all other Expectations of Relief or Satisfaction, and to betake themselves by Faith unto that way of Life and Salvation which is therein declared unto them, 2 Cor. 5. 18, 19, 20, 21. Col. 1. 25, 26, 27, 28. (3) To be the means and Instrument of conveying over unto them, and giving them a Title unto, and a Right in that Grace and Mercy, that Life and Righteousness which is revealed and tendered unto them thereby, Mark 16. 16. (4) To be the way and means of communicating the Spirit of Christ with Grace and Strength unto the Elect, enabling of them to believe and receive the Atonement, Gal. 3. 2. (5) Hereby to give them Union with Christ as their Spiritual and Mystical Head, us also to fix their Hearts and Souls in their choicest Actings in their Faith, Trust, Confidence and Love immediately on the Son of God as Incarnate and their Mediator, Joh. 14. 1. Wherefore the first and principal End of the Gospel towards us, is to invite and encourage lost sinners unto the Faith and Approbation of the Way of Grace Life and Salvation by Jesus Christ, without a Complyance wherewith in the first place, the Gospel hath no more to do with sinners, but leaves them to Justice the Law and themselves. But now upon a supposition of these things, and of our giving Glory to God by Faith in them, the whole that God requireth of us in the Gospel in a way of Duty is, that we should be Holy, and abide in the use of those means whereby Holiness may be attained and improved in us. For if he requires any other thing of us it must be on one of these four Accounts: 1. To make Atonement for our sins; or 2. To be our Righteousness before him; or 3. To merit Life and Salvation by; or 4. To supererogate in the behalf of others. No other end can be thought of, besides what are the true ends of Holiness whereon God should require anything of us. And all the false Religion that is in the world leans on a supposition that God doth require somewhat of us with respect unto these ends.

But (1) He requires nothing of us (which we had all the Reason in [ 1] the world to expect that he would) to make Atonement or satisfaction for our sins, that might compensate the injuries we had done him by our Apostasy and Rebellion. For whereas we had multiplied sins against him, lived in an Enmity and Opposition to him, and had contracted insupportable and immeasurable Debts upon our own Souls, Terms of peace being now proposed, who could think but that the first thing required of us would be, that we should make some kind of satisfaction to Divine Justice for all our enormous and heinous provocations? Yea who is there that indeed doth naturally think otherwise? so he apprehended who was contriving a way in his own mind how he might come to an Agreement with God. Micah 6. 6, 7. Wherewith shall I come before the Lord, and bow myself before the High God? shall I come before him with Burnt-Offerings, with Calves of a year old? Will the Lord be pleased with Thousands of Rams, or with ten Thousands of Rivers of Oil? Shall I give my first-born for my Transgression, the fruit of my Body for the sin of my Soul. This or something of this nature seems to be but a very reasonable Enquiry for a Guilty self-condemned sinner, when first he entertains thoughts of an Agreement with the Holy sin-avenging God? And this was the foundation of all that cruel and expensive Superstition that the World was in bondage unto for so many Ages. Mankind generally thought that the principal thing which was required of them in Religion, was to atone and pacify the wrath of the Divine Power, and to make a Compensation for what had been done against him. Hence were their Sacrifices of Hecatombs of Beasts, of Mankind, of their Children, and of themselves, as I have elsewhere declared. And the same principle is still deep rooted in the minds of convinced sinners; and many an Abby, Monastery, College and Alms-house hath it founded. For in the fruits of this Superstition the Priests which set it on work, always shared deeply. But quite otherwise in the Gospel there is declared and tendered unto sinners, an absolute free pardon of all their sins, without any satisfaction or Compensation made or to be made on their part, that is by themselves, namely on the Account of the Atonement made for them by Jesus Christ. And all Attempts or Endeavors after Works or Duties of Obedience in any respect satisfactory to God for sin, or meritorious of pardon, do subvert and overthrow the whole Gospel. See 2 Cor. 5. 18, 19, 20, 21. Wherefore in Answer to the Enquiry before mentioned the Reply in the Prophet is, that God looks for none of these things, and that all such Contrivances were wholly vain; He hath shown thee O man, what is good, and what doth the Lord require of thee, but to do justly and to love mercy, and to walk humbly with thy God? v. 8. which last Expression compriseth the whole of our Covenant-Obedience, Gen. 17. 1. as the two former are eminent Instances of it in particular.

[ 2] (2) He requireth nothing of us in a way of Righteousness for our Justification for the future; that this also he would have done we might have justly expected. For a Righteousness we must have or we cannot be accepted with him. And here also many are at a loss, and resolve that it is a thing fond and inconvenient to think of peace with God without some Righteousness of their own on the Account whereof they may be Justified before him; and rather than they will forgo that apprehension they will let go all other thoughts of Peace and Acceptance. Being ignorant of the Righteousness of God, they go about to establish their own Righteousness, and do not submit themselves unto the Righteousness of God; nor will they acquies • e in it that Christ is the end of the Law for Righteousness to everyone that believeth, as Rom. 10. 3, 4. But so it is, that God requireth not this of us in the Gospel; for we are Justified freely by his Grace through the Redemption that is in Christ Jesus. Rom. 3. 24. And we do therefore conclude, that a man is justified by Faith, without the works of the Law, v. 28. so Rom. 8. 3, 4. Neither is there any mention in the whole Gospel, of God's requiring a Righteousness in us upon the Account whereof we should be justified before him, or in his sight. For the Justification by works mentioned in James consists in the evidencing and Declaration of our Faith by them.

[ 3] (3) God requireth not anything of us whereby we should purchase or Merit for ourselves Life and Salvation. For we are saved by Grace through Faith, not of works lest any man should boast, Ephes. 2. 8, 9. God doth save us neither by nor for the works of Righteousness which we have done, but according to his own Mercy, Titus 3. 5. so that although on the one side, the wages of sin is Death, there being a proportion in Justice between sin and punishment; yet there is none between our Obedience and our Salvation; and therefore Eternal life is the gift of God through Jesus Christ our Lord, Rom. 6. 23. God therefore requires nothing at our hands under this Notion or Consideration; nor is it possible that in our Condition any such thing should be required of us. For whatever we can do is due beforehand on other Accounts, and so can have no prospect to merit what is to come. Who can merit by doing his duty? our Savior doth so plainly prove the contrary as none can further doubt of it than of his Truth and Authority, Luke 17. 10. Nor can we do anything that is acceptable to him, but what is wrought in us by his Grace. And this overthrows the whole Nature of merit which requires, that that be every way our own whereby we would deserve somewhat else at the hands of another, and not his more than ours. Neither is there any proportion between our Duties and the Reward of the eternal Enjoyment of God. For besides that they are all weak, imperfect, and tainted with sin, so that no one of them is able to make good its own station for any End or Purpose in the strictness of Divine Justice, they altogether come infifinitely short of the desert of an Eternal Reward by any Rule of Divine Justice. And if any say that this merit of our works depends not on, nor is measured by strict Justice, but wholly by the Gracious Condescension of God who hath appointed and promised so to reward them; I answer in the first place, that this perfectly overthrows the whole Nature of Merit: For the Nature of Merit consists entirely and absolutely in this, that to him that worketh the Reward is reckoned of Debt, and not of Grace, Rom. 4. 4. And these two are contrary and inconsistent; for what is by Grace is no more of Works, otherwise Grace is no more Grace; and what is of Works is no more of Grace, otherwise Work is no more Work. Rom. 11. 6. And those who go about to found a Merit of ours in the Grace of God, do endeavor to unite and reconcile those things which God hath everlastingly separated and opposed. And I say ( secondly ) that although God doth freely, graciously and bountifully reward our Dutyes of Obedience, and upon the Account of his Covenant and Promise he is said to be, and he is Righteous in his so doing, yet he everywhere declares that what he so doth, is an Act of mere Grace in himself, that hath not respect unto anything but only the Interposition and Mediation of Jesus Christ. In this sense God in the Gospel requireth of us nothing at all.

(4.) Much less doth he require of any, that they should do such [ 4] things as being no way necessary unto that Obedience which themselves personally owe unto him, may yet by their supererogation therein, redound to the Advantage and benefit of others. This monstrous fiction which hath out-done all the Pharisaism of the Jews we are engaged for to the Church of Rome, as a pretence given to the piety, or rather covering of the impiety of their Votaries. But seeing on the one hand that they are themselves who pretend to these Works but flesh, and so cannot on their own Account be Justified in the sight of God, so it is extreme pride and cursed self-confidence for them to undertake to help others by the merit of those works whose worth they stand not in need of; concerning which it will be one day said unto them, Who hath required these things at your hands? But now whereas God requireth none of these things of us, nothing with respect unto any of these Ends, such is the perverseness of our Minds by Nature, that many think that God requireth nothing else of us, or nothing of us but with respect unto one or other of these Ends; nor can they in their Hearts conceive why they should perform any one Duty towards God, unless it be with some kind of regard unto these things. If they may do anything whereby they may make some Recompense for their sins that are past, at least in their own Minds and Consciences, if anything whereby they may procure an Acceptance with God, and the Approbation of their state and Condition, they have something which as they suppose may quicken and animate their Endeavors. Without these Considerations, Holy Obedience is unto them a thing Lifeless and useless. Others will labor and take pains both in ways of outward Mortification and profuse Munificence in any way of Superstitious Charity, whilst they are persuaded or can persuade themselves that they shall merit Eternal Life and Salvation thereby, without much being beholding to the Grace of God in Christ Jesus. Yea all that hath the Face or pretence of Religion in the Papacy, consists in a supposition, that all which God requireth of us, he doth it with respect unto these ends, of Atonement, Justification, Merit and Supererrogation. Hereunto do they apply all that remains of the Ordinances of God amongst them, and all their own Inventions are managed with the same Design. But by these things is the Gospel and the Faith of our Lord Jesus Christ made of none effect. Herein then I say lies the express Opposition that is between the Wisdom of God in the mystery of the Gospel, and the 〈 in non-Latin alphabet 〉 , the Wisdom of the Flesh, or our Carnal Reason. God in his dealing with us by the Gospel, takes upon his own Grace and Wisdom the providing of an Atonement for our sins, a Righteousness whereby we may be Justified before him, and the Collation of Eternal Life upon us, all in and by him who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption. But withal he indispensibly requires of us Holiness and universal Obedience for the ends that shall be declared afterwards. This way, thinks the Wisdom of the Flesh or Carnal Reason is mere foolishness as our Apostle testifies, 1 Cor. 1. 18, 23. But such a foolishness it is, that is wiser than men, v. 25. that is a way so excellent and full of Divine Wisdom, that men are not able to comprehend it. Wherefore in Opposition hereunto Carnal Reason concludes, that either what God requires of us is to be done with respect unto the ends mentioned, some or other, or all of them, or that it is no great matter whether it be done or no. Neither can it discern of what use our Holiness or Obedience unto God should be if it serve not unto some of these purposes. For the necessity of Conformity to God, of the Renovation of his Image in us before we are brought unto the enjoyment of him in Glory, the Authority of his Commands, the Reverence of his Wisdom, appointing the way of Holiness and Obedience as the means of expressing our Thankfulness, glorifying him in the World, and of coming to Eternal Life, it hath no regard unto. But the first true saving Light that shines by the Gospel from Jesus Christ into our Souls begins to undeceive us in this matter. And there is no greater Evidence of our receiving an Evangelical Baptism, or of being baptized into the spirit of the Gospel, than the clear Compliance of our minds with the Wisdom of God herein. When we find such constraining motives unto Holiness upon us, as will not allow the least subducting of our Souls from an universal attendance unto it, purely on the Ends of the Gospel without respect unto those now discarded, it is an Evidence that the Wisdom of God hath prevailed against that of the flesh in our minds.

Wherefore Holiness with the fruits of it, with respect unto their proper Ends, which shall afterwards be declared, is all that God requireth of us. And this he declares in the tenor of the Covenant with Abraham, Gen. 17. 1. I am God Almighty, walk before me and be thou perfect. This is that, and this is all that I require of thee, namely thy Holy Obedience; for all other things wherein thou art concerned I take them all upon my own Almighty Power or All-sufficiency; as he says elsewhere, that the whole of Man is to fear God and keep his Commandments. And the consideration hereof taken singly and by its self, is sufficient with all that have any regard unto God, or their own Eternal welfare, to convince them of what importance these things are unto them.

[Sect. 13] (6) But neither yet are we left in this matter merely under the Authority of God's Command with an Expectation of our compliance with it from our own Ability and Power; God moreover hath promised to sanctify us, or to work this Holiness in us, the Consideration whereof will give us yet a nearer Prospect into its nature. He that requires it of us, knows that we have it not of ourselves. When we were in our best condition by nature in the state of Original Holiness, vested with the Image of God, we preserved it not. And is it likely that now in the state of lapsed and depraved nature it is in our own power to restore ourselves, to re-introduce the Image of God into our Souls and that in a far more eminent manner than it was at first created by God? What needed all that Contrivance of Infinite Wisdom and Grace for the Reparation of our nature by Jesus Christ, if Holiness wherein it doth consist be in our own Power, and educed out of the natural faculties of our Souls? There can be no more fond Imagination befall the minds of men, than that defiled Nature is able to cleanse itself, or depraved Nature to rectify itself, or we who have lost that Image of God which he created in us, and with us, should create it again in ourselves by our own endeavors. Wherefore when God commandeth and requireth us to be Holy, he commands us to be that which by nature and of ourselves we are not; and not only so, but that which we have not of ourselves a Power to attain unto. Whatever therefore is absolutely in our own Power, is not of that Holiness which God requireth of us. For what we can do ourselves, there is neither Necessity nor Reason why God should promise to work in us by his Grace. And to say, that what God so promiseth to work he will not work or effect indeed, but only persuade and prevail with us to do it, is through the pride of Unbelief to defy the Truth and Grace of God, and with the Spoyls of them to adorn our own Righteousness and Power. Now God hath multiplied his Promises to this purpose, so that we shall need to call over only some of them in way of Instance. Jerem. 31. 33. I will put my Law in your inward parts, and write it in your hearts, and will be your God and ye shall be my People. Chap. 32. 39, 40. I will give them one Heart and one Way, that they may fear me forever, and I will put my fear in their Hearts that they shall not depart from me. Ezek. 36. 26, 27. A new Heart will I give you, and a new Spirit will I put within you, and I will take away the stony Heart out of your flesh, and I will give you an heart of flesh, and I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Judgments and do them. V. 25. I will sprinkle clean water upon you, and you shall be clean from all your filthiness: V. 29. I will also save you from all your uncleanness. The whole of our Sanctification and Holiness is comprised in these Promises. To be cleansed from the Defilements of sin whatever they be, to have an Heart inclined, disposed, enabled, to fear the Lord always, and to walk in all his Ways and Statutes accordingly, with an internal habitual Conformity of the whole Soul unto the Law of God, is to be sanctified or to be Holy. And all this God promiseth directly to work in us and to accomplish himself. In the Faith of these Promises and for the fulfilling of them, the Apostle prayeth for the Thessalonians, as we observed at our Entrance, That the God of Peace himself would sanctify them throughout, whereby their whole Spirits Souls and Bodies might be preserved blameless to the coming of Jesus Christ. And hence is evident what we before observed, that what is absolutely in our own power is not of the nature of, nor doth necessarily belong unto Holiness whatever it be. The best of the Intellectual or Moral Habits of our minds which are but the natural Improvement and Exercise of our facultyes, neither are nor can be our Holiness; nor do the best of our Moral Duties as merely and only so, belong thereunto. By these Moral Habits and Duties we understand the Powers Faculties or Abilities of our Souls exercised with respect and in Obedience unto the Commands of God, as excited, persuaded, and guided by outward Motives, Rules, Arguments and Considerations. Plainly, all the Power we have of ourselves to obey the Law of God, and all that we do in the pursuit and exercise of that Power, upon any Reasons, Motives or Considerations whatever, which may all be resolved into fear of Punishment and hope of Reward, with some present satisfactions of mind, on the Account of Ease in Conscience within, or outward Reputation, whether in Abstinence from sin or the Performance of Duties, are intended hereby, and are not that Holiness which we inquire after. And the Reason is plain, even because those things are not wrought in us by the power of the especial Grace of God in the pursuit of the especial Promise of the Covenant as all true Holiness is. If any shall say, that they are so wrought in us they do expressly change the nature of them. For thereby those Powers would be no more natural but supernatural; and those Dutyes would be no more merely Moral but Evangelical and spiritual, which is to grant all we contend for: Wherefore that which men call Moral Virtue is so far from being the whole of internal Grace or Holiness, that if it be no more than so, it belongs not at all unto it, as not being effected in us by the especial Grace of God according to the Tenor and Promise of the Covenant.

And we may here divert a little to consider what ought to be the frame of our minds in the pursuit of Holiness with respect unto these things; namely what regard we ought to have unto the Command on the one hand, and to the Promise on the other; to our own Duty and to the Grace of God. Some would separate these things as inconsistent. A Command they suppose leaves no room for a Promise, at least not such a Promise as wherein God should take on himself to work in us what the Command requires of us. And a Promise they think takes off all the influencing Authority of the Command. If Holiness be our Duty there is no room for Grace in this matter; and if it be an effect of Grace there is no place for Duty. But all these arguings are a fruit of the Wisdom of the Flesh, before-mentioned, and we have before disproved them. The Wisdom that is from above teacheth us other things. It is true our Works and Grace are opposed in the matter of Justification as utterly inconsistent; If it be of Works it is not of Grace, and if it be of Grace it is not of Works, as our Apostle argues, Rom. 11. 6. Our Duty and God's Grace are nowhere opposed in the matter of Sanctification, yea the one doth absolutely suppose the other. Neither can we perform our Duty herein without the Grace of God; nor doth God give us this Grace unto any other End but that we may rightly perform our Duty. He that shall deny either that God Commands us to be Holy in a way of Duty, or promiseth to work Holiness in us in a way of Grace, may with as much modesty reject the whole Bible. Both these therefore we are to have a due regard unto, if we intend to be Holy. And (1) our regard unto the Command consisteth in three things. 1. That we get our Consciences always affected with the Authority of it, as it is the Command of God. This must afterwards be enlarged on. Where this is not there is no Holiness. Our Holiness is our Obedience; and the formal nature of Obedience ariseth from its respect unto the Authority of the Command. 2. That we see and understand the Reasonableness, the Equity, the Advantage of the Command. Our Service is reasonable Service; the ways of God are Equal; and in the keeping of his Commands there is great Reward: If we judge not thus, if we rest not herein, and are thence filled with Indignation against everything within us or without us that opposeth it, or riseth up against it, whatever we do in compliance with it in a way of Duty, we are not Holy. 3. That hereon we love and delight in it because it is Holy, J •• t▪ and Good, because the things it requires are Upright, Equal, Easie and Pleasant to the new Nature, without any regard to the false Ends before discovered. And (2) We have a due regard unto the Promise to the same End, when 1. We walk in a constant sense of our own inability to comply with the Command in any one instance from any power in ourselves. For we have no Sufficiency of ourselves our Sufficiency is of God. For him who is otherwise-minded his Heart is lifted up. 2. When we adore that Grace which hath provided Help and Relief for us. Seeing without the Grace promised we could never have attained unto the least part or Degree of Holiness, and seeing we could never deserve the least Dram of that Grace, how ought we to adore and continually praise that infinite Bounty which hath freely provided us of this supply. 3. When we Act Faith in Prayer and Expectation on the Promise for Supplies of Grace enabling us unto Holy Obedience. And 4. When we have especial Regard thereunto with respect unto especial Temptations and particular Duties. When on all such Occasions we satisfy not ourselves with a respect unto the Promise in general, but exercise Faith in particular on it for Aid and Assistance, then do we regard it in a due manner.

[Sect. 15] (7) To come yet nearer unto our principal Design, I say it is the Holy Ghost who is the immediate peculiar Sanctifier of all Believers and the Author of all Holiness in them. I suppose I need not insist upon the Confirmation of this Assertion in general. I have proved before that he is the immediate Dispenser of all Divine Grace, or the immediate Operator of all Divine gracious Effects in us, whereof this is the Chief. Besides, it is such an avowed and owned Principle among all that are called Christians, namely, That the Holy Ghost is the Sanctifier of all God's Elect; that as it is not questioned, so it need not in general be further proved; Those who are less experienced in these things may consult Psal. 51. 10, 11, 12. Ezek. 11. 19. ch. 36. 25, 26, 27. Rom. 8. 9, 10, 11, 12, 13. 1 Cor. 6. 11. 1 Pet. 1. 2. Isa. 4. 4. chap. 44. 3, 4. Titus 3. 4, 5. But it is the Nature and Manner of his Work herein, with the Effect produced thereby that we are to inquire into. For as this belongs unto our general Design of declaring the Nature, Power and Efficacy of all the gracious Divine Operations of the Holy Spirit, so it will give us an Acquaintance in particular with that work and the fruits of it wherein we are so highly concerned.

CHAP. II. Sanctification a Progressive Work.

[Sect. 1] HAving passed through the Consideration of the General Concernments of the Work of Sanctification, I shall in the next place give a Description of it, and then explain it more particularly in its principal Parts. And this I shall do but under this express Caution; that I do not hope nor design at once to represent the Life, Glory and Beauty of it, or to comprize all things that eminently belong unto it. Only I shall set up some Way-marks that may guide us in our progress or future Enquiry into the Nature and Glory of it. And so I say that:

[Sect. 2] Sanctification is an immediate Work of the Spirit of God on the Souls of Believers, purifying and cleansing of their Natures from the pollution and uncleanness of sin, renewing in them the Image of God, and thereby enabling them from a spiritual and habitual Principle of Grace to yield obedience unto God according unto the Tenor and Terms of the New Covenant, by virtue of the Life and Death of Jesus Christ. Or more briefly; It is the Universal Renovation of our Natures by the Holy Spirit into the Image of God, through Jesus Christ. Hence it follows, that our Holiness which is the Fruit and Effect of this Work, the Work as terminated in us, as it compriseth the renewed Principle or Image of God wrought in us, so it consists in an Holy Obedience unto God by Jesus Christ according to the Terms of the Covenant of Grace, from the Principle of a Renewed Nature. Our Apostle expresseth the whole more briefly yet, namely, He that is in Christ Jesus is a New Creature, 2 Cor. 5. 17. For herein he expresseth both the Renovation of our Natures, the Endowment of them with a new Spiritual Principle of Life and Operation, with Actings towards God suitable thereunto. I shall take up the first general Description of it, and in the Consideration of its Parts give some account of the Nature of the Work and its Effects; and then shall distinctly prove and confirm the true Nature of it wherein it is opposed or call into question.

[Sect. 3] (1) It is as was before proved and is by all confessed, the Work in us of the Spirit of God. It is the Renovation of the Holy Ghost whereby we are saved. And a real, internal, powerful physical work it is, as we have proved before abundantly, and shall afterwards more fully confirm. He doth not make us holy only by persuading us so to be. He doth not only require us to be holy, propose unto us Motives unto Holiness, give us Convictions of its necessity, and thereby excite us unto the pursuit and attainment of it; though this he doth also by the Word and Ministration thereof. It is too high an impudency for any one to pretend an owning of the Gospel, and yet to deny a Work of the Holy Ghost in our Sanctification. And therefore both the Old and New Pelagians did and do avow a Work of his herein. But what is it that really they ascribe unto him? merely the Exciting our own Abilities, aiding and assisting us in and unto the Exercise of our own native Power, which when all is done leaves the Work to be our own and not his, and to us must the Glory and Praise of it be ascribed. But we have already sufficiently proved that the things thus promised of God, and so effected, are really wrought by the exceeding greatness of the Power of the Spirit of God; and this will yet afterwards be made more particularly to appear.

[Sect. 4] (2) This Work of Sanctification differs from that of Regeneration as on other Accounts so especially on that of the Manner of their being wrought. The work of Regeneration is Instantaneous, consisting in one single creating Act. Hence it is not capable of Degrees in any subject. No One is more or less Regenerate than Another; everyone in the world is absolutely so, or not so, and that equally, although there are Degrees in their state on other Reasons. But this work of Sanctification is progressive and admits of Degrees. One may be more sanctified and more holy than another, who is yet truly sanctified and truly holy. It is begun at once, and carried on gradually. But this Observation being of great importance, and such as if rightly weighed will contribute much Light unto the Nature of the whole work of Sanctification and Holiness, I shall divert in this Chapter unto such an Explanation and Confirmation of it as may give an understanding and furtherance herein.

1. An Encrease and Growth in Sanctification or Holiness is frequently in the Scripture enjoyed us, and frequently promised unto us. So speaks the Apostle Peter in a way of Command: 2 Pet. 3. 18. Fall not, be not cast down, from your own steadfastness; but grow, or increase, in Grace. It is not enough that we decay not in our Spiritual Condition, that we be not diverted and carried off from a steady Course in Obedience by the Power of Temptations, but an endeavor after an Improvement, an Encrease, a thriving in Grace that is in Holiness, is required of us. And a Complyance with this Command is that which our Apostle so commendeth in the Thessalonians; 2 Epist. Chap. 1. v. 3. namely, the exceeding growth of their Faith, and abounding of their Love; that is, the thriving and increase of those Graces in them; that which is called increasing with the increase of God, Col. 2. 19. or the Encrease in Holiness which God requires, accepts, approves, by supplies of 〈1 page duplicate〉 〈1 page duplicate〉 spiritual strength from Jesus Christ our Head, as it is there expressed.

The Work of Holiness in its beginning is but like seed cast into the Earth; namely the seed of God whereby we are born again. And it is known how seed that is cast into the Earth doth grow and increase. Being variously cherished and nourished it is in its nature to take root and to spring up, bringing forth fruit. So is it with the Principle of Grace and Holiness. It is small at first, but being received in good and honest Hearts, made so by the Spirit of God, and there nourished and cherished, it takes root and brings forth fruit. And both these, even the first planting and the increase of it are both equally from God by his Spirit. He that begins this good Work doth also perform it to the Day of Jesus Christ, Phil. 1. 6. And this he doth two ways.

(1) By Encreasing and Strengthning those Graces of Holiness which we have received and been engaged in the exercise of. There are some Graces whose Exercise doth not depend on any outward Occasions, but they are and that in their actual Exercise absolutely necessary unto the least Degree of the Life of God; such are Faith and Love. No man doth, no man can live to God but in the Exercise of these Graces. Whatever Dutyes towards God men may perform, if they are not enlivened by Faith and Love, they belong not unto that Spiritual Life whereby we live to God. And these Graces are capable of Degrees, and so of Increase. For so we read expressly of little Faith, and great Faith, weak and strong Faith, both true and the same in the substance, but differing in Degrees. So also is there fervent Love, and that which comparatively is but cold. These Graces therefore in carrying on the work of Sanctification are gradually increased. So the Disciples prayed our Savior that he would increase their Faith, Luke 17. 5. That is, add unto its Light, confirm it in its Assent, multiply its Acts, and make it strong against its Assaults, that it might work more effectually in difficult Duties of Obedience which they had an especial regard unto, as is evident from the Context. For they pray for this Encrease of Faith upon the Occasion of our Savior's enjoining frequent forgiveness of offending Brethren, a Duty not at all easy nor pleasing to Flesh and Blood. And the Apostle prays for the Ephesians, that they may be rooted and grounded in Love, chap. 3. 17. that is, that by the increase and strengthening of their Love, they may be more established in all the Duties of it. See 1 Thess. 3. 12, 13.

[Sect. 5] These Graces being the Springs and Spirits of our Holiness, in the increase of them in us the work of Sanctification is carried on and universal Holiness increased. And this is done by the Holy Spirit several ways.

First, By exciting them unto frequent Actings. Frequency of Acts doth naturally increase and strengthen the Habits whence they proceed. And in these spiritual Habits of Faith and Love it is so moreover by God's Appointment. They grow and thrive in and by their exercise, Hos. 6. 3. The want thereof is the principal means of their decay. And there are two ways whereby the Holy Spirit, excites the Graces of Faith and Love unto frequent Acts.

(1) He doth it Morally, by proposing their Objects suitably and seasonably unto them. This he doth by his Ordinances of Worship especially the preaching of the Word. God in Christ, the Promises of the Covenant and other proper Objects of our Faith and Love, being proposed unto us, these Graces are drawn out unto their Exercise. And this is one principal Advantage which we have by attendance on the Dispensation of the Word in a due Manner; namely, that by presenting those Spiritual Truths which are the Object of our Faith unto our Minds, and those Spiritual Good Things which are the Object of our Love unto our Affections, both these Graces are drawn forth into frequent actual Exercise. And we are greatly mistaken if we suppose we have no Benefit by the Word beyond what we retain in our Memories, though we should labor for that also. Our chief Advantage lies in the Excitation which is thereby given unto our Faith and Love to their proper Exercise. And hereby are these Graces kept alive which without this would decay and wither. Herein doth the Holy Spirit take the things of Christ and show them unto us, Joh. 16. 14, 15. He represents them unto us in the Preaching of the Word as the proper Objects of our Faith and Love. And so brings to remembrance the things spoken by Christ, Chap. 14. 26. that is, in the Dispensation of the Word he minds us of the gracious Words and Truths of Christ, proposing them to our Faith and Love. And herein lies the secret profiting and thriving of Believers under the preaching of the Gospel, which it may be they are not sensible of themselves. By this means are many Thousands of Acts of Faith and Love drawn forth, whereby those Graces are exercised and strengthened, and consequently Holiness is increased. And the Word by the Actings of Faith being mixed with it, as Hebr. 4. 2. increaseth it by its incorporation.

(2) The Spirit doth it really and internally. He dwelleth in Believers, preserving in them the Root and Principle of all their Grace by his own immediate Power. Hence all Graces in their Exercise are called the fruits of the Spirit, Gal. 5. 22, 23. He brings them forth from the Stock that he hath planted in the Heart. And we cannot Act any one Grace without his Effectual Operation therein. God worketh in us both to will and to do of his good pleasure, Phil. 1. 13. That is, there is no part of our Wills singly and separately from him in Obedience, but it is the Operation of the Spirit of God in us so far as it is Spiritual and Holy: He is the immediate Author of every good or gracious Acting in us. For in us, that is in our Flesh (and of ourselves we are but Flesh) there dwelleth no Good. Wherefore the Spirit of God dwelling in Believers, doth effectually excite and stir up their Graces unto frequent Exercise and Actings whereby they are increased and strengthened. And there is nothing in the whole Course of our Walking before God that we ought to be more careful about, than that we grieve not, that we provoke not this good and Holy Spirit whereon he should with-hold his gracious Aids and Assistances from us. This therefore is the first way whereby the work of Sanctification is gradually carried on by the Holy Ghost exciting our Graces unto frequent Actings; whereby they are increased and strengthened.

Secondly, He doth it by supplying Believers with Experiences of the Truth and Reality and Excellency of the things that are believed. Experience is the Food of all Grace which it grows and thrives upon. Every Taste that Faith obtains of Divine Love and Grace, or how Gracious the Lord is, adds to its measure and stature. Two things therefore must briefly be declared: (1) That the Experience of the Reality, Excellency, Power and Efficacy of the things that are believed, is an effectual means of increasing Faith and Love: (2) That it is the Holy Ghost which gives us this Experience. For the First, God himself expostulates with the Church how its Faith came to be so weak when it had so great Experience of Him, or of his Power and Faithfulness, Isa. 40. 27, 28. Hast thou not heard, hast thou not known? How then sayest thou that God hath forsaken thee? And our Apostle affirms that the Consolations which he had experimentally received from God, enabled him unto the discharge of his Duty towards others in trouble, 2 Cor. 7. 4. For herein we prove, or do really approve of, as being satisfied in, the good and acceptable and perfect will of God, Rom. 12. 2. And this is that which the Apostle prayeth for in the behalf of the Colossians, chap. 2. v. 2. I may say, that he who knoweth not how Faith is encouraged and strengthened by especial Experiences of the Reality, Power, and spiritual Efficacy on the Soul of the things believed, never was made partaker of any of them. How often doth David encourage his own Faith and others from his former Experiences which were pleaded also by our Lord Jesus Christ to the same purpose, in his great Distress, Psal. 22. 9, 10. Secondly, That it is the Holy Ghost who giveth us all our Spiritual Experiences needs no other Consideration to evince but only this, that in them consists all our Consolation. His Work and Office it is to administer Consolation unto Believers, as being the only Comforter of the Church. Now he administereth Comfort no other way but by giving unto the Minds and Souls of Believers, a Spiritual sensible Experience of the Reality and Power of the things we do believe. He doth not comfort us by Words, but by Things. Other means of Spiritual Consolation I know none, and I am sure this never fails. Give unto a Soul an Experience, a Taste of the Love and Grace of God in Christ Jesus, and be its Condition what it will, it cannot refuse to be comforted. And hereby doth he shed abroad the Love of God in our Hearts, Rom. 5. 5. whereby all Graces are cherished and increased.

Thirdly, He doth it by working immediately an Actual Encrease of these graces in us. I have shown that these are capable of improvement and of an Addition of Degrees unto them. Now they are Originally the immediate Work and product of the Spirit of God in us, as hath been abundantly evinced. And as he first works and creates them, so he increaseth them. Hereby they that are feeble become as David, Zech. 12. 8. That is, those whose Graces were weak, whose Faith was infirm, and whose Love was languid, shall by the supplies of the Spirit and the increase given by him unto them, become strong and vigorous. To this purpose are Promises multiplied in the Scripture, which in our constant Supplications we principally respect. This is that which the