Concerning the Holy Spirit

CHAP. VII. Of the Acts and Duties of Holiness.

[Sect. 1] THE Second Part of the Work of the Spirit of God in our Sanctification, respects the Acts and Duties of Holy Obedience. For what we have before treated of, chiefly concerns the Principle of it as habitually resident in our Souls, and that both as unto its first Infusion into us, as also its Preservation and Increase in us. But we are not endued with such a Principle or Power to Act it at our pleasure, or as we see good, but God moreover, worketh in us to will and to do, of his own good pleasure. And all these Acts and Duties of Holiness or Gospel Obedience, are of two sorts; or may be referred unto two Heads. (1) Such as have the Will of God in Positive Commands for their Object, which they respect in Duties internal and external, wherein we do what God requireth. (2) Such as respect Divine Prohibitions, which consist in the Actings of Grace or Holiness, in an Opposition unto or the Mortification of Sin. And what is the Work of the Holy Spirit, what is the Aid which he affords us in both these sorts of Duties, must be declared.

[Sect. 2] The Acts and Duties of the First sort, respecting Positive Divine Commands, fall under a double Distinction. For, 1. They are in their own Nature either Internal only; Or, 2. External also. There may be internal Acts of Holiness, that have no external Effects. But no external Acts or Duties are any part of Holiness, which are only so and no more; for it is required thereunto, that they be quickened and sanctified by internal Acting of Grace. Two Persons may therefore at the same time perform the same Commanded Duties, and in the same outward Manner, yet may it be the Duty of Evangelical Holiness in the one, and not in the other; as it was with Cain and Abel, with the other Apostles and Judas. For if Faith and Love be not acted in either of them, what they do, is Duty but Equivocally, properly it is not so.

[Sect. 3] 1. By the Duties of Holiness that are internal only, I intend all Acts of Faith, Love, Trust, Hope, Fear, Reverence, Delight, that have God for their immediate Object, but go not forth, nor exert themselves in any external Duties; and in these doth our spiritual Life unto God principally consist. For they are as the first Acts of Life, which principally evidence the Strength or Decayes of it. And from these we may take the best Measure of our spiritual Health, and interest in Holiness. For we may abound in outward Duties, and yet our Hearts be very much alienated from the Life of God. Yea sometimes men may endeavor to make up what is wanting with them, by a multitude of outward Duties, and so have a Name to live when they are dead, wherein the true Nature of Hypocrisy and Superstition doth consist. Isa. 1. 11, 12, 13, 14, 15. But when the internal Actings of Faith, Fear, Trust and Love, abound and are constant in us, they evidence a vigorous and healthy Condition of Soul.

[Sect. 4] 2. Duties that are external also are of two sorts; or are distinguished with respect unto their Objects, and End. For, (1) God himself is the Object and End of some of them, as of Prayer and Prayses, whether private or more solemn. And of this nature are all those which are commonly called, Duties of the first Table, all such as belong unto the Sanctification of the Name of God in his Worship. (2) Some respect Men of all sorts in their various Capacities, and our various Relations unto them, or have Men for their Object, but God for their End. And among these also I include those which principally regard ourselves, or our own Persons. The whole of what we intend, is summarily expressed by our Apostle, Tit. 2. 12.

[Sect. 5] Concerning all these Acts and Duties, whether internal only, or external also, whether their proper Object be God, or selves, or other Men, so far as they are Acts of Holiness, and are accepted with God, they proceed from a peculiar Operation of the Holy Spirit in us. And herein to make our Intention the more evident, we may distinctly observe.

(1) That there is in the Minds, Wills and Affections of all Believers, a Meetness, Fitness, Readiness and habitual Disposition unto the Performance of all Acts of Obedience towards God, all Duties of Piety, Charity, and Righteousness, that are required of them, and hereby are they internally and habitually distinguished from them that are not so. That it is so with them, and whence it comes be so, we have before declared. This Power and Disposition, is wrought and preserved in them by the Holy Ghost.

(2) No Believer can of himself act, that is, actually exert or exercise this Principle, or Power of a spiritual Life, in any one Instance of any Duty, internal or external, towards God or Men, so as that it shall be an Act of Holiness, or a Duty accepted with God. He cannot I say do so of himself, by virtue of any Power habitually inherent in him. We are not in this World entrusted with any such spiritual Ability from God, as without further actual Aid and Assistance, to do anything that is Good: Therefore,

(3) That which at present I design to prove is, That the Actual Aid, Assistance and internal Operation of the Spirit of God, is necessary, required and granted, unto the producing of every holy Act of our Minds, Wills and Affections, in every Duty whatever. Or, notwithstanding the Power or Ability which Believers have received in, or by Habitual Grace, they still stand in need of Actual Grace, in, for, and unto every single gracious holy Act or Duty towards God. And this I shall now a little further explain, and then confirm.

[Sect. 6] As it is in our natural Lives with respect unto God's Providence, so it is in our spiritual Lives with respect unto his Grace. He hath in the Works of Nature endowed us with a vital Principle, or an Act of the quickening Soul upon the Body, which is quickened thereby. By virtue hereof, we are enabled unto all vital Acts, whether Natural and Necessary, or Voluntary according to the Constitution of our Beings, which is Intellectual. God breathed into man the Breath of Life, and he became a living Soul, Gen. 2. 7. giving him a Principle of Life, he was fitted for, and enabled unto all the proper Acts of that Life. For, a Principle of Life, is an Ability and Disposition unto Acts of Life. But yet whosoever is thus made a living Soul, who is endued with this Principle of Life, he is not able Originally, without any motion or Acting from God as the first Cause, or independently on him, to exert or put forth any vital Act: That which hath not this Principle, as a dead Carkase, hath no meetness unto vital Actions, nor is capable either of Motion or Alteration, but as it receives Impressions from an outward Principle of Force, or an inward Principle of Corruption. But he in whom it is, hath a Fitness, Readiness and habitual Power for all vital Actions, yet so as without the Concurrence of God in his Energetical Providence, moving and Acting of him, he can do nothing. For, in God we live, and move, and have our being, Acts 17. 28. And if any one could of himself perform an Action without any Concourse of Divine Operation, he must himself be absolutely the first and only Cause of that Action, that is, the Creator of a New Being.

[Sect. 7] It is so as unto our spiritual Life. We are by the Grace of God through Jesus Christ, furnished with a Principle of it, in the Way and for the Ends before described. Hereby are we enabled and disposed to Live unto God in the Exercise of spiritually vital Acts, or the performance of Dutyes of Holiness. And he who hath not this Principle of spiritual Life, is spiritually dead, as we have at large before manifested, and can do nothing at all that is spiritually Good. He may be moved unto, and as it were compelled by the Power of Convictions, to do many things that are materially so. But that which is on all Considerations spiritually good, and accepted with God, he can do nothing of. The Enquiry is, What Believers themselves, who have received this Principle of spiritual Life, and are Habitually sanctified, can do as to Actual Duties, by virtue thereof, without a new immediate Assistance and working of the Holy Spirit in them. And I say, they can no more do anything that is spiritually good, without the particular Concurrence and Assistance of the Grace of God unto every Act thereof, than a man can naturally act, or move, or do anything in an absolute Independency on God, his Power and Providence. And this proportion between the Works of God's Providence and of his Grace, the Apostle expresseth, Ephes. 2. 10. For we are his Workmanship, created in Christ Jesus unto good Works, which God hath before ordained that we should walk in them. God at the Beginning made all things by a creating Power, producing them out of Nothing, and left them not merely to themselves and their own Powers when so created, but he upholds, supports, sustains and preserves them in the Principles of their Beings and Operations, acting powerfully in and by them, after their several Kinds. Without his Supportment of their Beings by an Actual incessant Emanation of Divine Power, the whole Fabric of Nature would dissolve into Confusion and nothing. And without his Influence into, and Concurrence with their Ability for Operation by the same Power, all things would be dead and deformed, and not one Act of Nature be exerted. So also is it in this Work of the New Creation of all things by Jesus Christ. We are the Workmanship of God, he hath formed and fashioned us for himself by the Renovation of his Image in us. Hereby are we sitted for good Works, and the Fruits of Righteousness, which he hath appointed as the Way of our Living unto him. This New Creature, this Divine Nature in us, he supporteth and preserveth, so as that without his continual influential Power it would perish and come to nothing. But this is not all; He doth moreover act it, and effectually concur to every singular Duty, by new supplies of Actual Grace. So then, that which we are to prove, is; That there is an Actual Operation of the Holy Ghost in us, necessary unto every Act and Duty of Holiness whatever, without which none either will or can be produced or performed by us, which is the Second Part of his Work in our Sanctification: And there are several Ways whereby this is confirmed unto us.

[Sect. 8] First; The Scripture declares, that we ourselves, cannot in and by ourselves, that is, by virtue of any strength or power that we have received, do anything that is spiritually Good. So our Savior tells his Apostles, when they were sanctified Believers, and in them all that are so; without me ye can do nothing, John 15. 3. 〈 in non-Latin alphabet 〉 , So, without me, Seorsim a me, so separated from me, as a Branch may be from the Vine. If a Branch be so separated from the Root and Body of the Vine, as that it receives not continual supplies of Nourishment from them, if their Influence into it, be by any Means intercepted, it proceeds not in its Growth, it brings forth no Fruit, but is immediately under decay: It is so, saith our Savior, with Believers in respect unto him. Unless they have continual uninterrupted influences of Grace, and spiritually vital Nourishment from him, they can do nothing. Without me, expresseth a Denyal of all the spiritual Aid that we have from Christ. On supposition hereof, we can do nothing; that is, by our own Power, or by virtue of any Habit or Principle of Grace we have received. For when we have received it, what we can do thereby without further actual Assistance, we can do of ourselves. You can do nothing; that is, which appertains to Fruit-bearing unto God. In things Natural and Civil we can do somewhat, and in things Sinful too much; we need no Aid or Assistance for any such purpose. But in Fruit-hearing unto God we can do nothing. Now every Act of Faith and Love, every Motion of our Minds or Affections towards God, is a part of our Fruit-bearing, and so unquestionably are all external Works and and Duties of Holiness and Obedience. Wherefore, our Savior himself being Judge, Believers who are really sanctified, and made partakers of Habitual Grace, yet cannot of themselves, without new actual Ayd and Assistance of Grace from him, do anything that is spiritually Good, or acceptable with God.

[Sect. 9] Our Apostle confirmeth the same Truth, 2 Cor. 3. 4, 5. And such trust have we through Christ to Godward; not that we are sufficient of ourselves, to think anything as of ourselves, but our sufficiency is of God. It is a great and eminent Grace which he declareth that he was acting, namely, Trust in God through Christ in the Discharge of his Ministry, and for the blessed Success thereof: But he had no sooner expressed it, than he seems to be jealous lest he should appear to have assumed something to himself, in this Work, or the Trust he had for its Success. This no man was ever more cautious against, and indeed it was incumbent on him so to be, because he was appointed to be the principal Minister and Preacher of the Grace of Jesus Christ. Therefore I say, he adds a Caution against any such Apprehensions, and openly renounceth any such Power, Ability, or Sufficiency in himself, as that by virtue thereof he could act so excellent a Grace, or perform so great a Duty. Not that we are sufficient of ourselves; And in this matter, he hath not only in places innumerable asserted the Necessity and Efficacy of Grace, with our impotency without it, but in his own Instance he hath made such a Distinction between what was of himself, and what of Grace, with such an open Disclaimure of any Interest of his own in what was Spiritually good, distinct from Grace, as should be sufficient with all sober Persons, to determine all differences in this Case. See 1 Cor. 15. 10. Gal. 2. 21. and this place. I assume no such thing to myself, I ascribe no such thing unto any other, as that I or they should have in ourselves a sufficiency unto any such purpose. For our Apostle knew nothing of any sufficiency that needed any other thing to make it effectual. And he doth not exclude such a sufficiency in ourselves with respect unto eminent Actings of Grace, and greater Duties, but with respect unto every good Thought, or whatever may have a tendency unto any spiritual Duty. We cannot conceive, we cannot engage in the Beginning of any Duty by our own sufficiency. For it is the beginning of Dutyes which the Apostle expresseth by thinking; our Thoughts and Projections being Naturally the first thing that belongs unto our Actions. And this he doth as it were on purpose to obviate that Pelagian Fiction, that the Beginning of Good was from ourselves, but we had the help of Grace to perfect it. But what then! if we have no such sufficiency, to what purpose should we set about the thinking or doing of anything that is good? Who will be so unwise as to attempt that which he hath no strength to accomplish? And doth not the Apostle hereby deny, that he himself had performed and Holy Duties, or Acted any Grace, or done any thing that was good, seeing he had no sufficiency of himself so to do? to obviate this cavil he confines this denial of a sufficiency unto ourselves, we have it not of ourselves. But, saith he, our sufficiency is of God, that is, we have it by Actual supplies of Grace, necessary unto every Duty; and how God Communicates this sufficiency, and how we receive it, he declares, Chap. 9. v. 8. God is able to make all Grace abound towards you, that ye always having all sufficiency in all things, may abound to every good work. God manifests the abounding of Grace towards us, when he works an effective sufficiency in us, which he doth so as to enable us to abound in good works, or Duties of Holiness. These are those supplies of Grace which God gives us unto all our Duties, as He had promised unto him in his own ease, Chap. 12. 9. And this is the first Demonstration of the Truth proposed unto Consideration, namely the Testimonies given in the Scripture, that Believers themselves cannot of themselves perform any Acts or Duties of Holiness, anything that is spiritually good. Therefore these things are Effects of Grace, and and must be wrought in us by the Holy Ghost, who is the immediate Author of all Divine Operations.

[Sect. 10] Secondly, All Actings of Grace, all good Duties are actually ascribed unto the Operation of the Holy Ghost. The particular Testimonies hereunto, are so multiplied in the Scripture, as that it is not convenient nor indeed possible to call them over distinctly, some of them in a way of instance may be insisted on, and reduced unto three heads.

[Sect. 11] (1) There are many places wherein we are said to be led, guided, acted by the Spirit, to live in the Spirit, to walk after the Spirit, to do things by the Spirit that dwelleth in us. For nothing in general can be intended in these expressions, but the Actings of the Holy Spirit of God upon our Souls, in a Complyance wherewith, as acting when we are acted by him, our Obedience unto God according to the Gospel doth consist, Gal. 5. 16. Walk in the Spirit. To walk in the Spirit, is to walk in Obedience unto God according to the supplies of Grace which the Holy Ghost administers unto us; for so it is added, that we shall not then fulfill the lusts of the flesh; that is, we shall be kept up unto Holy Obedience and the avoidance of sin. So are we said to be led by the Spirit, ver. 18. being acted by him, and not by the vicious depraved principles of our corrupted Nature, Rom. 8. 4. Walk not after the flesh but after the Spirit. To walk after the flesh is to have the principles of indwelling sin, acting its self in us unto the production and perpetration of actual sins. Wherefore to walk after the Spirit, is to have the Spirit acting in us, to the effecting of all gracious Acts and Duties. And this is given unto us in command, that we neglect not his motions in us, but comply with them in a way of Diligence and Duty; see ver. 14. 15. So are we enjoined, to attend unto particular Duties through the Holy Ghost that dwelleth in us, 2 Tim. 1. 14. that is, through his Assistance, without which we can do nothing.

[Sect. 12] (2) As we are said to be led, and acted by him, so he is declared to be the Author of all gracious Actings in us, Galat. 5. 22. 23. The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, meekness, temperance. All these things are wrought and brought forth in us by the Spirit, for they are his fruits. And not only the Habit of them, but all their Actings, in all their Exercise are from him. Every Act of Faith is Faith, and every Act of Love is Love, and consequently no Act of them is of ourselves, but everyone of them is a fruit of the Spirit of God. So in another place he adds an universal affirmative, comprehending all instances of particular Graces and their Exercise, Ephes. 5. 9. The fruit of the Spirit is in all Goodness, and Righteousness and Truth. Unto these three heads, all Actings of Grace, all Duties of Obedience, all parts of Holiness may be reduced. And it is through the supplies of the Spirit, that he trusteth for a good issue of his Obedience, Phil. 1. 19. So is it expressly in the Promise of the Covenant, Ezek. 36. 27. I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Judgments and do them. This is the whole that God requireth of us, and it is all wrought in us by his Spirit. So also Chap. 11. 19, 20. Jerem. 32. 39, 40. All the Obedience and Holiness that God requires of us in the Covenant, all Duties and Actings of Grace, are promised to be wrought in us by the Spirit, after we are assured that of ourselves we can do nothing.

[Sect. 13] (3) Particular Graces and their Exercise, are assigned unto his acting and working in us, Gal. 5. 5. We through the Spirit wait for the Hope of Righteousness by Faith. The hope of the Righteousness of Faith, is the thing hoped for thereby. All that we look for or expect in this World or hereafter, is by the Righteousness of Faith. Our quiet waiting for this, is an especial Gospel Grace and Duty. This we do not of ourselves, but through the Spirit, Phil. 3. 3. We worship God in the Spirit, love the brethren in the Spirit, Col. 1. 8. we purify our souls in obeying the truth through the Spirit, unto unfeigned love of the Brethren, 1 Pet. 1. 22. See Eph. 1. 17. Act. 19. 31. Rom. 5. 5. Rom. 8. 15. 22, 26. 1 Thes. 1. 6. Rom. 14. 17. Chap. 15. 13, 16. of Faith it is said expressly, that it is not of ourselves, it is the gift of God, Ephes. 2. 7, 8.

[Sect. 14] Thirdly; There are Testimonies that are express unto the Position as before laid down, Phil. 2. 13. It is God who worketh in you both to will and to do of his good pleasure. The things thus wrought, are all things that appertain unto our Obedience and Salvation, as is evident from the Connection of the words with v. 12. Work out your Salvation with fear and trembling. Hereunto two things are required: (1) Power for such Operations, or for all the Duties of Holiness and Obedience that are required of us. That this we are endued withal, that this is wrought in us, bestowed upon us, by the Holy Ghost, hath been before abundantly confirmed. But when this is done for us, is there ought else yet remaining to be done? Yea, (2) There is the Actual Exercise of the Grace we have received. How may this be Exercised? All the whole work of Grace consists in the internal Acts of our Wills, and external Operations in Duties suitable thereunto. This therefore is incumbent on us, this we are to look unto in ourselves; it is our Duty so to do, namely to stir up and exercise the Grace we have received in and unto its proper Operations. But it is so our Duty, as that of ourselves we cannot perform it. It is God who worketh effectually in us all those gracious Acts of our Wills, and all holy Operations in a way of Duty. Every Act of our Wills, so far as it is Gracious and Holy, is the Act of the Spirit of God efficiently, He worketh in us to will, or the very Act of willing. To say he doth only persuade us, or excite and stir up our Wills by his Grace to put forth their own Acts, is to say he doth not do what the Apostle affirms him to do. For, if the gracious Actings of our Wills be so our own as not to be his, he doth not work in us to will, but only persuadeth us so to do. But the same Apostle utterly excludeth this pretense, 1 Cor. 15. 10. I labored abundantly, yet not I, but the grace of God which was with me. He had a Necessity incumbent on him, of declaring the great labor he had undergone, and the pains he had taken in preaching of the Gospel: But yet immediately, least any one should apprehend, that he ascribed anything to himself, any gracious holy Actings in those Labors, he adds his usual Epanorthosis, Not I; let me not be mistaken; it was not I, by any power of mine, by anything in me, but it was all wrought in me by the free Grace of the Spirit of God. Not I, but Grace, is the Apostles Assertion. Suppose now, that God by his Grace doth no more but aid, assist, and excite the Will in its Actings, that he doth not effectually work all the gracious Actings of our Souls in all our Duties; the Proposition would hold on the other hand, Not Grace, but I, seeing the principal Relation of the Effect is unto the next and immediate Cause, and thence hath it its Denomination. And as he worketh them, To Will in us, so also To Do; that is, Effectually to perform those Duties whereunto the gracious actings of our Wills are required.

[Sect. 15] And what hath been spoken may suffice to prove, that the Holy Spirit as the Author of our Sanctification, worketh also in us all gracious Acts of Faith, Love and Obedience, wherein the first Part of our Actual Holiness and Righteousness doth consist. And the Truth thus confirmed, may be further improved unto our Instruction and Edification.

(1) It is easily hence discernible, How contrary are the Designs and Expressions of the Scripture, and the Notions of some Men among us. There is not anything that is good in us, nothing that is done well by us in the way of Obedience, but the Scripture expressly and frequently assigns it unto the immediate Operations of the Holy Spirit in us. It doth so in general as to all gracious Actings whatever, and not content therewith, it proposeth every Grace, and every Holy Duty, distinctly affirming the Holy Ghost to be the immediate Author of them. And when it comes to make mention of us, it positively indeed prescribes our Duty to us, but as plainly lets us know, that we have no power in or from ourselves to perform it. But some men speak, and preach, and write utterly to another purpose. The Freedom, Liberty, Power and Ability of our own Wills; the Light, Guidance, and Direction of our own Minds Reasons; and from all, our own Performance of all the Duties of Faith and Obedience, are the 〈◊〉 of their Discourses; and that in Opposition unto what is a ••• bed in the Scriptures unto the Immediate Operations of the Holy Ghost. They are all for Grace, Not I, but Grace, not I but Christ, without him we can do nothing: These are all for our Wills; not Grace but our Wills do all. It is not more plainly affirmed in the Scripture, that God created Heaven and Earth, that he sustains and preserves all things by his Power, than that he creates grace in the Hearts of Believers; preserves it, acts it, and makes it effectual, working all our Works for us, and all our Duties in us. But Evasions must be found out, strange, forced, uncouth senses, be put upon plain, frequently repeated Expressions, to secure the Honor of our Wills, and to take care, that all the Good we do, may not be assigned to the Grace of God. To this purpose Distinctions are coined, Evasions invented, and such an Explanation is given of all Divine Operations, as renders them useless and insignificant. Yea, it is almost grown, if not Criminal, yet weak and ridiculous in the Judgment of some, That any should assign those Works and Operations to the Spirit of God, which the Scripture doth, in the very words that the Scripture useth. To lessen the Corruption and Depravation of our Nature by Sin; to extol the Integrity and Power of our Reasons; to maintain the Freedom and Ability of our Wills in and unto things spiritually Good; to resolve the Conversion of men unto God, into their Natural good Dispositions, Inclinations and the right use of their Reason; to render Holiness to be only a Probity of Life, or Honesty of Conversation, upon rational Motives and Considerations; are the things that men are now almost wearied with the Repetition of. Scarce a Person that hath Confidence to commence for Reputation in the World, but immediately he furnisheth himself with some new tinkling Ornaments for these old Pelagian Figments. But whoever shall take an impartial View of the Design and constant Doctrine of the Scripture in this matter, will not be easily carried away with the plausible Pretences of men exalting their own Wills and Abilities, in Opposition to the Spirit and Grace of God by Jesus Christ.

[Sect. 16] (2) From what hath been discoursed, a further discovery is made of the Nature of Gospel Obedience, of all the Acts of our Souls therein, and of the Duties that belong thereunto. It is commonly granted, that there is a great difference between the Acts and Duties that are truly gracious, and those which are called by the same name, that are not so, as in any Duties of Faith, of Prayer, of Charity. But this difference is supposed generally to be in the Adjuncts of those Duties, in some properties of them, but not in the kind, nature or substance of the Acts of our minds in them. Nay it is commonly said, that whereas wicked men are said to believe, and do many things gladly in a way of Obedience; what they so do, is for the substance of the Acts they perform, the same with those of them who are truly Regenerate and Sanctified. They may differ in their Principle and End, but as to their Substance or Essence they are the same. But there is no small mistake herein. All gracious Actings of our Minds and Souls, whether internal only, in Faith, Love, or Delight, or whether they go out unto external Duties required in the Gospel, being wrought in us by the immediate Efficacy of the Spirit of Grace, differ in their Kind, in their Essence and substance of the Acts themselves, from whatever is not so wrought or effected in us. For whatever may be done by any one, in any acting of common Grace, or performance of any Duty of Obedience, being educed out of the power of the Natural Faculties of men, excited by Convictions, as directed and enforced by Reasons and Exhortations, or assisted by common Aids of what nature soever, they are natural as to their kind, and they have no other substance or Being but what is so. But that which is wrought in us by the especial Grace of the Holy Ghost in the way mentioned, is supernatural, as being not educed out of the Powers of our natural Faculties, but an immediate Effect of the Almighty supernatural Efficacy of the Grace of God. And therefore the sole Reason why God accepts and rewards Duties of Obedience in them that are sanctified, and regardeth not those which for the outward Matter and Manner of Performance are the same with them, (as unto Abel and his Offering he had respect, but he had no respect unto Cain and his Offering, Gen. 4. 4, 5.) is not taken from the State and Condition of the Persons that perform them only, though that also have an influence thereinto; but from the Nature of the Acts and Duties themselves also. He never accepts and rejects Duties of the same Kind absolutely with respect unto the Persons that do perform them. The Duties themselves are of a different Kind. Those which he accepts are supernatural Effects of his own Spirit in us, whereon he rewardeth and crowneth the Fruits of his own Grace. And as for what he rejects, whatever Appearance it may have of a Complyance with the outward Command, it hath nothing in it that is supernaturally Gracious, and so is not of the same Kind with what he doth accept.

CHAP. VIII. Mortification of Sin, the Nature and Causes of it.

[Sect. 1] THere is yet another Part or Effect of our Sanctification by the Holy Ghost, which consisteth in, and is called, Mortification of Sin. As what we have already insisted on, concerneth the Improvement and Practice of the Principle of Grace, wherewithal Believers are endued; so what we now propose, concerneth the Weakning, Impairing and Destroying of the Contrary Principle of Sin in its Root and Fruits, in its Principle and Actings. And whereas the Spirit of God is everywhere said to sanctify us; we ourselves are commanded, and said constantly to mortify our Sins. For Sanctification expresseth Grace communicated and received in general; Mortification Grace as so received, improved and acted unto a certain End. And I shall be brief in the handling of it, because I have formerly published a small Discourse on the same Subject. And there are two things that I shall speak unto: (1) The Nature of the Duty itself. (2) The Manner how it is wrought in us by the Holy Ghost; which I principally intend.

[Sect. 2] It is known, that this Duty is frequently enjoined and prescribed unto us. Col. 3. 5. Mortify therefore your Members that are on the Earth, Fornication, Uncleanness, inordinate Affection, evil Concupiscence, and Covetousness which is I •• atry. 〈 in non-Latin alphabet 〉 , may be supplied. Mortify your Members that are on the Earth; that is, your carnal earthly Affections, avoiding, or by avoiding Fornication, &c. And so a distinction is made between carnal Affections and their Fruits: Or, the special sins mentioned, are instances of these carnal Affections; Mortify your carnal Affections, namely, Fornication and the like; wherein there is a Metonymy of the Effect for the Cause. And they are called our Members, (1) Because, as the whole Principle of sin, and Course of sinning which proceedeth from it, being called the Body of Sin, Rom. 6. 6. or the Body of the Sins of the Flesh, Col. 2. 11. with respect thereunto these particular Lusts are here called the members of that Body, Mortify your members; For, that he intends not the Parts or Members of our Natural Bodies, as though they were to be destroyed, as they seem to imagine who place Mortification in outward Afflictions and Macerations of the Body, he adds, 〈 in non-Latin alphabet 〉 , that are on the Earth, that is, Earthly, carnal and sensual. (2) These Affections and Lusts, the Old man, that is, our depraved Nature, useth naturally and readily, as the Body doth its Members: And, which adds Efficacy unto the Allusion, by them it draws the very Members of the Body into a compliance with it, and the service of it; against which we are cautioned by our Apostle, Rom. 6. 12. Let not therefore sin reign in your mortal Bodies, (that is, our natural Bodies) that ye should obey it in the Lusts thereof; which Exhortation he pursues v. 19. as ye have yielded your Members servants unto Uncleanness and to Iniquity, unto Iniquity, even so now yield your Members servants to Righteousness unto Holiness. Which some neglecting, do take the Members of Christ, that is, of their own Bodies, which are the Members of Christ, and make them the members of an Harlot, 1 Cor. 6. 15. And many other Commands there are to the same purpose, which will afterwards occur.

[Sect. 3] And concerning this great Duty, we may consider three things: 1. The Name of it, whereby it is exressed. 2. The Nature of it, wherein it consists. 3. The Means and Way whereby it is effected and wrought.

First; For the Name, it is two ways expressed, and both of them Metaphorical. (1) By 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , which we render to mortify ourselves. The first is used Col. 3. 5. 〈 in non-Latin alphabet 〉 , which is mortify, that is, Extinguish and destroy all that Force and Vigour of Corrupted Nature, which inclines to earthly carnal things, opposite unto that spiritual Heavenly Life and its actings, which we have in and from Christ, as was before declared: 〈 in non-Latin alphabet 〉 is eneco, morte macto, to kill, to affect with or destroy by Death. But yet this word is used by our Apostle not absolutely to destroy, and to kill, so as that which is so mortified or killed should no more have any Being, but that it should be rendered useless as unto what its strength and vigor would produce. So he expresseth the Effects of it in the passive word, 〈 in non-Latin alphabet 〉 ; Rom. 4. 19. He considered not his own Body now dead, now mortified. The Body of Abraham was not then absolutely dead, only the natural Force and Vigour of it was exceedingly abated. And so he seems to mollify this Expression, Heb. 11. 12. 〈 in non-Latin alphabet 〉 ; which we well render, of one, and him as good as Dead; 〈 in non-Latin alphabet 〉 intimating a Respect unto the thing treated of. So that 〈 in non-Latin alphabet 〉 to mortify, signifies a continued Act, in taking away the Power and Force of anything, until it comes to be 〈 in non-Latin alphabet 〉 , dead, unto some certain Ends or Purposes, as we shall see it is in the Mortification of sin. Rom. 8. 13. If ye through the Spirit do mortify the Deeds of the Body, ye shall live; 〈 in non-Latin alphabet 〉 , another word to the same purpose, it signifies as the other doth, to put to death. But it is used in the Present Tense, to denote that it is a work which must be always doing; If ye do mortify, that is, If you are always and constantly employed in that work. And what the Apostle here calls 〈 in non-Latin alphabet 〉 , the Deeds of the Body, he therein expresseth the Effect for the Cause Metonymically: For he intends 〈 in non-Latin alphabet 〉 , as he expresseth the same thing, Gal. 5. 24. The Flesh with its Affections and Lusts; whence all the corrupt Deeds wherein the Body is instrumental, do arise.

[Sect. 4] (2) The same Duty, with relation unto the Death of Christ, as the Meritorious, Efficient and Exemplary Cause, is expressed by Crucifying. Rom. 6. 6. Our old Man is Crucifyed with him. Gal. 2. 20. I am crucified with Christ; Chap. 5. 20. They that are Christ's have crucified the Flesh, with the Affections and Lusts. Chap. 6. 14. By the Lord Jesus Christ, the World is crucified unto me, and I unto the World. Now as perhaps there may be something intimated herein, of the Manner of mortification of sin, which is Gradually carried on unto its final Destruction, as a Man dies on the Cross; yet that which is principally intended, is the Relation of this Work and Duty to the Death of Christ, whence we and our sins are said to be crucified with him, because we and they are so by virtue of his Death; And herein do we always bear about in the Body, 〈 in non-Latin alphabet 〉 , the dying of our Lord Jesus Christ, 2 Cor. 4. 10. representing the Manner of it, and expressing its Efficacy.

[Sect. 5] Secondly: Thus is this Duty expressed, whose Nature in the next place we shall more particularly inquire into, and declare, in the ensuing Observations.

1. Mortification of Sin is a Duty always incumbent on us, in the whole Course of our Obedience. This the Command testifieth, which represents it as an always present Duty. When it is no longer a Duty to grow in Grace, it is so not to mortify Sin. No man under Heaven can at any Time say, that he is exempted from this Command, nor on any Pretence. And he who ceaseth from this Duty, lets go all Endeavors after Holiness. And as for those who pretend unto an absolute Perfection, they are of all Persons living the most impudent, nor do ever in this Matter open their mouths, but they give themselves the Lye. For,

2. This Duty being always incumbent on us, argues undeniably the abiding in us of a Principle of Sin whilst we are in the Flesh, which with its Fruits is that which is to be mortified. This the Scripture calleth the sin that dwelleth in us, the evil that is present with us, the Law of the Members, evil Concupiscence, Lust, the Flesh, and the like. And thereunto are the Properties and Actings of folly, deceit, tempting, seducing, rebelling, warring, captivating, ascribed. This is not a place to dispute the Truth of this Assertion, which cannot with any Reputation of Modesty be denied by any who own the Scripture, or pretend to an Acquaintance with themselves. But yet through the Craft of Satan, with the Pride and Darkness of the Minds of men, it is so fallen out, that the want of a true understanding hereof, is the Occasion of most of those pernicious Errors wherewith the Church of God is at present pestered; and which practically keeps men off from being seriously troubled for their sins, or seeking out for Relief by Jesus Christ. Thus one hath not feared of late openly to profess, that he knows of no deceit or evil in his own Heart, though a wiser than he, hath informed us, that he who trusteth his own Heart is a Fool, Proverb. 28. 26.

[Sect. 6] 3. In-dwelling sin, which is the Object of this Duty of Mortification, falls under a three-fold Consideration. 1. Of its Root and Principle: 2. Of its Disposition and Operations: 3. Of its Effects. These in the Scripture are frequently distinguished, though mostly under Metaphorical Expressions. So are they mentioned together distinctly, Rom. 6. 6. Our old Man is crucified with Christ, that the Body of sin might be destroyed, that henceforth we should not serve sin. (1) The Root or Principle of sin, which by Nature possesseth all the Faculties of the Soul, and as a depraved Habit inclines unto all that is evil, is the Old man, so called in Opposition unto the New man which after God is created in Righteousness and true Holiness. (2) There is the Inclination, actual Disposition and Operations of this Principle or Habit, which is called the Body of sin with the Members of it. For, under those Expressions sin is proposed as in procinctu, in a Readiness to Act its self, and inclining unto all that is evil. And this also is expressed by the Affections and Lusts of the Flesh, Gal. 4. 25. Deceitfull Lusts, Ephes. 4. 24. The Old man is Corrupt, according unto the deceitful Lusts, the Wills of the Flesh, and the Mind. (3) There are the Effects, Fruits and Products of these things, which are Actual sins, whereby as the Apostle speaks, we serve sin, as bringing forth the Fruits of it; that we should not henceforth serve sin. And these Fruits are of two sorts: 1. Internal, in the Figments and Imaginations of the Heart, which is the first way whereby the Lusts of the Old man do act themselves. And therefore, of those that are under the Power or Dominion of sin, it is said, that every Figment or Imagination of their Hearts are evil continually, Gen. 6. 5. For they have no other Principle whereby they are acted, but that of Sin, and therefore all the Figments of their Hearts must be necessarily evil. And with respect hereunto, our Savior affirms, that all Actual sins proceed out of the Heart, Math. 15. 19. because there is their Root, and there are they first formed and framed. 2. External, in Actual sins, such as those enumerated by our Apostle; Col. 3. 5. Gal. 5. 19, 20, 21. All these things together, make up the complete Object of this Duty of Mortification. The old man, the body of Death with its Members, and the Works of the flesh, or the Habit, Operations an Effects of Sin, are all of them intended, and to be respected herein.

[Sect. 7] 4. This Principle, its Operations and Effects, are opposed and directly contrary unto the Principle, Operations, and Fruits of Holiness, as wought in us by the Spirit of God, which we have before described. (1) They are opposed in their Principle. For the Flesh lusteth against the Spirit, and the Spirit lusteth against Flesh, and these are contrary the one to the other, Gal. 5. 17. These are those two adverse Principles, which maintain such a Conflict in the Souls of Believers, whilst they are in this world, and which is so Graphically described by our Apostle, Rom. 7. so the Old and New man are opposed and contrary. (2) In their Actings; The Lusting of the Flesh, and the Lusting or desires of the Spirit, Walking after the Flesh, and Walking after the Spirit, living after the Flesh, and living in the Spirit are opposed also. This is the Opposition that is between the Body of Sin with its Members, and the Life of Grace; Who walk not after the Flesh but after the Spirit, Rom. 8. 1, 4, 5. We are Debtors not to the flesh, to live after the flesh; for if ye live after the flesh ye shall die; but if ye by the Spirit, do mortify the Deeds of the Flesh ye shall live, ver. 11, 12, 13. By this walking after the Flesh, I understand not, at least not principally, the committing of Actual Sins, but a Compliance with the Principle or Habit of sin prevailing in Depraved unsanctified Nature, allowing it a predominancy in the Hearts and Affections. It is when men are disposed to Act according to the Inclinations, Lustings, Motions, Wills and Desires of it. Or it is to bend that way Habitually in our Course and Conversation, which the Flesh inclines and leads unto. This Principle doth not indeed Equally bring forth Actual sins in all, but hath various Degrees of its Efficacy, as it is advantaged by Temptations, controlled by Light, or hampered by Convictions. Hence all that are under the Power of Sin, are not all equally vicious and sinful. But after the flesh goes the bent of the Soul, and the generality of its Actings. To walk after the Spirit, consists in our being given up to Rule and Conduct, or walking according to the Dispositions and Inclinations of the Spirit, that which is born of the Spirit, Namely, a Principle of Grace implanted in us by the Holy Ghost, which hath at large insisted on before. And (3) The External Fruits and Effects of these two Principles are contrary also, as our Apostle expressly and at large declares, Gal. 5. 19, 20, 21, 22, 23, 24. For whereas in the Enumeration of the Works of the Flesh, he reckons up Actual sins, as Adultery, Fornication, and the like, in the Account he gives of the Fruits of the Spirit, he insists on Habitual Graces, as Love, Joy, Peace, he expresseth them both Metaphorically. In the former he hath repect unto the vicious Habits of those Actual Sins; and in the latter, unto the Actual Effects and Duties of those Habitual Graces.

[Sect. 8] 5. There being this universal Contrariety, Opposition, contending and warfare between Grace and Sin, the Spirit and the Flesh, in their inward Principles, Powers, Operations, and outward Effects; the Work and Duty of Mortification consists in a constant taking part with Grace, in its Principle, Actings and Fruits, against the Principle Acts and Fruits of Sin. For the Residence of these contrary Principles being in, and their Actings being by the same Faculties of the Soul, as the one is increased, strengthened, and improved, the other must of necessity be weakened and decay. Wherefore the Mortification of Sin must consist in these three things. (1) The cherishing and improving of the Principle of Grace and Holiness which is implanted in us by the Holy Ghost, by all the ways and means which God hath appointed thereunto, which we have spoken unto before. This is that which alone can undermine and ruin the power of Sin, without which all Attempts to weaken it are vain and fruitless. Let men take never so much pains to Mortify, Crucify or Subdue their sins, unless they endeavor in the first place to weaken and impair its strength by the increase of Grace, and growing therein, they will labor in the fire, where this work will be consumed. (2) In frequent actings of the Principles of Grace in all Duties Internal and External. For where the Inclinations, Motions, and Actings of the Spirit in all Acts, Duties, and Fruits of Holy Obedience, are vigorous and kept in constant Exercise, the contrary Motions and Actings of the Flesh are defeated. (3) In a due Application of the Principle, Power, and Actings of Grace, by way of opposition unto the Principle, Power, and Actings of Sin. As the whole of Grace is opposed unto the whole of Sin; so there is no particular Lust whereby Sin can act its power, but there is a particular Grace ready, to make effectual Opposition unto it, whereby it is mortified. And in this Application of Grace in its Actings in Opposition unto all the Actings of sin, consists the Mystery of this great Duty of Mortification. And where men being ignorant hereof, have yet fallen under a Conviction of the Power of Sin, and been perplexed therewith, they have found out foolish ways innumerable, for its Mortification, wickedly opposing External, Natural, bodily Force and Exercise, unto an Internal, Moral, Depraved Principle which is no way concerned therein. But hereof we must treat more afterwards under the third Head concerning the Manner how this work is to be carried on, or this Duty performed.

[Sect. 9] 6. This Duty of weakening Sin, by the Growth and improvement of Grace, and the Opposition which is made unto sin in all its Actings thereby is called Mortification, Killing, or putting to Death, on sundry accounts. First and principally, from that Life, which because of its Power, Efficacy and Operation is ascribed unto Indwelling Sin. The state of the Soul by reason of it is a state of Death. But whereas Power and Operations, are the proper Adjuncts or Effects of Life, for their sakes life is ascribed unto sin, on whose account sinners are dead. Wherefore this corrupt Principle of Sin in our depraved Nature, having a constant, powerful inclination, and working Actually •• wards all evil; it is said Metaphorically to Live, or to have a Life of its own. Therefore is the Opposition that is made unto it for its ruin and Destruction, called Mortification, or Killing, being its Deprivation of that strength, and efficacy whereby, and wherein it is said to live. Secondly, It may be so called because of the Violence of that contest which the Soul is put unto in this Duty. All other Duties that we are called unto in the course of our Obedience, may be performed in a more easy, gentle, and plain manner. Though it is our Work and Duty to conflict with all sorts of Temptations, yea to wrestle with Principalities and Powers, and spiritual wickednesses in high places, yet in this which we have with ourselves, which is wholly within us and from us, there is more of Warring, Fighting, Captivating, Wounding, Crying out for Help and Assistance, a deep sense of such a violence as is used in taking away the Life of a mortal Enemy, than in anything else we are called unto. And Thirdly, the end aimed at in this Duty, is Destruction, as it is of all killing. Sin, as was said, hath a Life, and that such a Life, as whereby it not only Lives, but Rules and Reigns in all that are not born of God. By the entrance of Grace into the Soul it looseth its Dominion, but not its Being; its Rule, but not its Life. The utter Ruin, Destruction and gradual Annihilation of all the Remainders of this cursed Life of Sin, is our Design and Aym in this Work and Duty, which is therefore called Mortification. The design of this Duty wherever it is in sincerity, is to leave sin neither Being, nor Life, nor Operation.

[Sect. 10] And some Directions, as our manner is, may be taken from what we have discoursed concerning the Nature of this Duty, Directive of our own Practices.

And (1) It is evident from what hath been discoursed, that it is a Work which hath a Gradual Progress, in the proceed whereof we must continually be Exercised. And this respects in the first place the Principle of sin itself. Every day, and in every Duty an especial eye is to be had unto the Abolition and Destruction of this Principle. It will no otherwise die, but by being Gradually and constantly weakened, spare it and it heals its wounds and recovers strength. Hence many who have attained to a great Degree in the Mortification of sin, do by their negligence suffer it in some Instances or other so to take head again, that they never recover their former state whilst they live.

[Sect. 11] And this is the Reason why we have so many Withering Professors among us, decayed in their Graces, fruitless in their lives, and every way conformed to the world. There are some indeed who being under the Power of that Blindness and Darkness, which is a Principal part of the Depravation of our Nature, do neither see nor discern the Inward secret Actings and Motions of sin; its Deceit and Restlesness, its mixing its self one way or other in all our Dutyes, with the Defilement and Guilt wherewith these things are accompanied; who judge that God scarce takes notice of anything but outward Actions, and it may be not much of them neither, so as to be displeased with them, unless they are very foul indeed, which yet he is easily entreated to pass by and excuse, who judge this Duty superfluous, despising both the Confession and Mortification of Sin, in this Root and Principle of it. But those who have received most Grace and Power from above against it, are of all others the most sensible of its Power and Guilt, and of the Necessity of Applying themselves continually unto its Destruction.

(2) With respect unto its Inclinations and Operations, wherein it variously exerts its Power, in all particular instances we are continually to watch against it, and to subdue it. And this concerns us in all that we are and do; in our Duties, in our Calling, in our Conversation with others, in our Retirements, in the frames of our Spirits, in our Streights, in our Mercies, in the use of our Enjoyments, in our Temptations. If we are negligent unto any Occasion we shall suffer by it. This is our Enemy, and this is the War we are engaged in. Every mistake, every neglect is perilous.

[Sect. 12] And, (3) The End of this Duty with respect unto us, expressed by the Apostle is, that henceforth we should not serve sin; which refers unto the Perpetration of Actual Sins, the bringing forth of the Actual Fruits of the Flesh internal or external also. In whosoever the Old man is not crucified with Christ, let him think what he will of himself, he is a servant of Sin. If he have not received Virtue from the Death of Christ, if he be not wrought unto a Conformity to him therein, whatever else he may do or attain, however he may in anything, in many things, change his Course, and reform his Life, he serves sin and not God. Our great Design ought to be, that we should no longer serve sin, which the Apostle in the ensuing Verses gives us many Reasons for. It is indeed the worst service that a Rational Creature is capable of, and will have the most doleful End. What therefore is the only Way and Means whereby we may attain this End; namely, that although Sin will abide in us, yet that we may not serve it, which will secure us from its Danger? This is that Mortification of it which we insist upon, and no other. If we expect to be freed from the service of Sin, by its own giving over to press its Dominions upon us, or by any Composition with it, or any other way but by being always killing or destroying of it, we do but deceive our own Souls.

[Sect. 13] And indeed, it is to be feared, that the Nature of this Duty is not sufficiently understood, or not sufficiently considered. Men look upon it as an easy Task, and that which will be carried on with a little Diligence, and ordinary Attendance. But do we think it is for nothing, that the Holy Ghost expresseth the Duty of opposing Sin, and weakening its Power by Mortification, killing or putting to death? Is there not somewhat peculiar herein, beyond any other Act or Duty of our Lives? Certainly there is intimated a great Contest of Sin, for the preservation of its Life. Every thing will do its utmost to preserve its Life and Being. So will Sin do also; and if it be not constantly pursued with Diligence and Holy Violence, it will escape our Assaults. Let no man think to kill sin with few, easy or gentle strokes. He who hath once smitten a Serpent, if he follow not on his blow until it be slain, may repent that ever he begun the quarrel. And so will he who undertakes to deal with Sin, and pursues it not constantly to death; Sin will after a while revive, and the Man must die. It is a great and fatal Mistake, if we suppose this Work will admit of any remisseness or intermission. Again, the Principle to be slain is in ourselves, and so possessed of our Faculties, as that it is called ourselves. It cannot be killed without a sense of pain and trouble. Hence it is compared to the cutting off of Right Hands, and the plucking out of Right Eyes. Lusts that pretend to be useful to the State and Condition of men, that are pleasant and satisfactory to the Flesh, will not be mortified without such a Violence as the whole Soul shall be deeply sensible of. And sundry other things might be insisted on, to manifest how men deceive themselves, if they suppose this Duty of Mortification is that which they may carry on in a negligent careless Course and Manner. Is there no Danger in this Warfare? no Watchfulness, no Diligence required of us? Is it so easy a thing to kill an Enemy who hath so many Advantages of force and fraud? Wherefore, if we take care of our Souls, we are to attend unto this Duty, with that Care, Diligence, Watchfulness, and earnest Contention of spirit, which the Nature of it doth require.

[Sect. 14] And moreover, there is no less fatal Mistake where we make the Object of this Duty to be only some particular Lusts, or the Fruits of them in Actual sins, as was before observed. This is the way with many. They will make Head against some Sins, which on one Account or other they find themselves most concerned in; but if they will observe their Course, they shall find with how little success they do it. For the most part Sin gets ground upon them, and they continually groan under the Power of its Victories. And the Reason is, because they mistake their Business. Contests against particular sins, are only to comply with Light and Convictions. Mortification with a Design for Holiness, respects the Body of Sin, the Root and all its Branches: The first will miscarry, and the latter will be successful. And herein consists the Difference between that Mortification which men are put upon by Convictions from the Law, which always proves fruitless, and that wherein we are acted by the Spirit of the Gospel: The first respects only particular sins, as the Guilt of them reflects upon Conscience; the latter, the whole Interest of Sin as opposed to the Renovation of the Image of God in us.

[Sect. 15] Thirdly: That which remains further to be demonstrated is, That the Holy Spirit is the Author of this Work in us, so that although it is our Duty, it is his Grace and Strength whereby it is performed; as also the Manner how it is wrought by him, which is principally intended.

For the first, we have the truth of it asserted, Rom. 8. 13. If ye through the Spirit do mortify the Deeds of the Flesh. It is we that are to mortify the Deeds of the Flesh; it is our Duty, but of ourselves we cannot do it, it must be done in or by the Spirit. Whether we take the Spirit here for the Person of the Holy Ghost, as the Context seems to require, or take it for the gracious Principle of spiritual Life in the Renovation of our Nature, not the Spirit himself, but that which is born of the Spirit, it is all one as to our purpose; the Work is taken from our own Natural Power or Ability, and resolved into the Grace of the Spirit.

[Sect. 16] And that we go no further for the proof of our Assertion, it may suffice to observe, That the Confirmation of it is the principal Design of the Apostle, from the second Verse of that Chapter unto the end of the 13 ^th. That the Power and Reign of Sin, its Interest and Prevalency in the Minds of Believers, are weakened, impaired, and finally destroyed (so as that all the pernicious Consequences of it shall be avoided,) by the Holy Ghost, and that these things could no otherwise be effected, he both affirms and proves at large. In the foregoing Chapter, from the 7 ^th Verse unto the end, he declares the Nature, Properties, and Efficacy of In-dwelling sin, as the Remainders of it do still abide in Believers. And whereas a twofold Conclusion might be made from the Description he gives of the Power and Actings of this sin, or a double Question arise, unto the great Disconsolation of Believers, he doth in this Chapter remove them both, manifesting that there was no cause for such Conclusions or Exceptions, from anything by him delivered. The first of these is, that if such, if this be the Power and Prevalency of In-dwelling sin, if it so obstruct us in our doing that which is good, and impetuously incline unto evil; what will become of us in the End, how shall we answer for all the Sin and Guilt which we have contracted thereby? We must, we shall therefore perish under the Guilt of it. And the second Conclusion which is apt to arise from the same Consideration is, that seeing the Power and Prevalency of Sin is so great, and that we in ourselves are no way able to make Resistance unto it, much less to overcome it, it cannot be, but that at length it will absolutely prevail against us, and bring us under its Dominion, unto our everlasting Ruin. Both these Conclusions the Apostle obviates in this Chapter, or removes them if laid as Objections against what he had delivered. And this he doth,

[Sect. 17] (1) By a Tacit Concession, that they will both of them be found true towards all who live and die under the Law, without an Interest in Jesus Christ. For, affirming that there is no condemnation unto them that are in Christ Jesus, he grants, that those who are not so cannot avoid it. Such is the Guilt of this sin, and such are the Fruits of it in all in whomsoever it abides, that it makes them obnoxious unto Condemnation. But,

(2) There is a Deliverance from this Condemnation, and from all liableness thereunto, by free Justification in the Blood of Christ, v. 1. For those who have an Interest in him, and are made partakers thereof, although sin may grieve them, trouble and perplex them, and by its Deceit and Violence cause them to contract much Guilt in their surprizals, yet they need not despond, or be utterly cast down; there is a stable ground of Consolation provided for them, in that there is no Condemnation unto them that are in Christ Jesus.

(3) That none may abuse this Consolation of the Gospel, to countenance themselves unto a Continuance in the service of sin, he gives a Limitation of the Subjects unto whom it doth belong, namely, all them and only them who walk not after the Flesh, but after the Spirit, v. 1. As for those who give up themselves unto the Conduct of this Principle of In-dwelling sin, who comply with its Motions and Inclinations, being acted wholly by its Power, let them neither flatter nor deceive themselves, there is nothing in Christ nor the Gospel to free them from Condemnation. It is they only who give up themselves to the Conduct of the Spirit of Sanctification and Holiness, that have an interest in this Privilege.

(4) As to the other Conclusion, taken from the Consideration of the Power and Prevalency of this Principle of sin, he prevents or removes it, by a full Discovery how and by what means that Power of it shall be so broken, its strength abated, its prevalency disappointed, and its self destroyed, as that we need not fear the Consequents of it before mentioned; but rather may secure ourselves, that we shall be the death thereof, and not that the death of our Souls. Now this is, saith he, by the Law or Power of the Spirit of Life, which is in Christ Jesus, v. 2. And thereon he proceeds to declare, that it is by the effectual working of this Spirit in us alone, that we are enabled to overcome this spiritual Adversary. This being sufficiently evident, it remaineth only that we declare, the Way and Manner how he produceth this Effect of his Grace.

[Sect. 18] (1) The Foundation of all Mortification of Sin, is from the Inhabitation of the Spirit in us. He dwells in the Persons of Believers as in his Temple, and so he prepares it for himself. Those Defilements or Pollutions which render the Souls of men unmeet Habitations for the Spirit of God, do all of them consist in sin inherent and its Effects. These therefore he will remove and subdue, that he may dwell in us suitably unto his Holiness. Rom. 8. 11. If the Spirit of him that raised up Jesus from the Dead dwell in you, he that raised up Christ from the Dead shall also quicken your mortal Bodies, by his Spirit that dwelleth in you. Our mortal Bodies, are our Bodies as obnoxious unto Death by reason of sin; as v. 10. And the Quickening of these mortal Bodies, is their being freed from the Principle of Sin, or Death and its Power, by a contrary Principle of Life and Righteousness. It is the freeing of us from being in the Flesh, that we may be in the Spirit, v. 9. And by what Means is this effected? It is by the Spirit of him that raised Jesus from the Dead; that is, of the Father, which also is called the Spirit of God, the Spirit of Christ, v. 9. For he is equally the Spirit of the Father and the Son. And he is described by this Periphrasis, both because there is a similitude between that Work as to its Greatness and Power which God wrought in Christ when he raised him from the Dead, and what he worketh in Believers in their Sanctification, Ephes. 1. 19, 20. and because this Work is wrought in us by virtue of the Resurrection of Christ. But under what especial Consideration doth he effect this Work of mortifying sin in us? It is as he dwelleth in us. God doth it by his Spirit as he dwelleth in us. As it is a work of Grace, it is said to be wrought by the Spirit; and as it is our Duty, we are said to work it through the Spirit, v. 13. And let men pretend what they please, if they have not the Spirit of Christ dwelling in them, they have not mortified any sin, but do yet walk after the flesh, and, continuing so to do, shall die.

[Sect. 19] Moreover, as this is the only Spring of Mortification in us as it is a Grace, so the Consideration of it is the principal Motive unto it as it is a Duty. So our Apostle pressing unto it, doth it by this Argument; Know ye not that your Body is the Temple of the Holy Ghost, which is in you, which you have of God? 1 Cor. 6. 19. To which we may add that weighty Caution which he gives us to the same purpose; 1 Cor. 3. 16. Know you not that ye are the Temple of God, and that the Spirit of God dwelleth in you? if any man defile the Temple of God, him shall God destroy, for the Temple of God is Holy, which Temple are ye.

Whereas therefore in every Duty two things are principally considered. First, The Life and Spring of it, as it is wrought in us by Grace: Secondly, The principal Reason for it and Motive unto it, as it is to be performed in ourselves by the way of Duty: Both these as to this matter of Mortification, do center in this Inhabitation of the Spirit. For, (1) It is he who mortifies and subdues our Corruptions, who quickens us unto Life, Holiness and Obedience, as he dwelleth in us, that he may make and prepare an Habitation meet for himself. And, (2) The principal Reason and Motive which we have to attend unto it, with all Care and Diligence as a Duty, is that we may thereby preserve his Dwelling-place so as becometh his Grace and Holiness. And indeed, whereas (as our Savior tells us) they are things which arise from and come out of the Heart, that defile us, there is no greater nor more forcible Motive to contend against all the defiling Actings of sin, which is our Mortification, than this, that by the Neglect hereof the Temple of the Spirit will be defiled, which we are commanded to watch against under the severe Commination of being destroyed for our Neglect therein.

[Sect. 20] If it be said, that whereas we do acknowledge that there are still remainders of this sin in us, and they are accompanied with their Defilements, how can it be supposed, that the Holy Ghost will dwell in us, or in any one that is not perfectly Holy? I answer, (1) That the great Matter which the Spirit of God considereth in his Opposition unto sin, and that of sin to his Work, is Dominion and Rule. This the Apostle makes evident, Rom. 6. 12, 13, 14. Who, or what shall have the principal Conduct of the Mind and Soul, ( Chap. 8. 7, 8, 9.) is the matter in Question. Where sin hath the Rule, there the Holy Ghost will never dwell. He enters into no soul as his Habitation, but at the same instant he dethrones sin, spoils it of its Dominion, and takes the Rule of the soul into the hand of his own Grace. Where he hath effected this Work, and brought his Adversary into subjection, there he will dwell, though sometimes his Habitation be troubled by his subdued Enemy. (2) The souls and minds of them who are really sanctified, have continually such a sprinkling with the Blood of Christ, and are so continually purified by virtue from his sacrifice and oblation, as that they are never unmeet Habitations for the holy Spirit of God.

[Sect. 21] (2) The Manner of the actual Operation of the Spirit of God in effecting this Work, or how he mortifies sin, or enables us to mortify it, is to be considered. And an Acquaintance herewith dependeth on the Knowledge of the sin that is to be mortified, which we have before described. It is the vicious corrupt Habit, and Inclination unto sin, which is in us by Nature, that is the principal Object of this Duty; or, the Old man which is corrupt according unto deceitful Lusts. When this is weakened in us as to its Power and Efficacy, when its strength is abated, and its Prevalency destroyed, then is this Duty in its proper Discharge, and Mortification carried on in the soul.

Now this the Holy Ghost doth, First, By implanting in our Minds and all their Faculties, A contrary Habit and Principle, with contrary Inclinations, Dispositions and Actings, namely, a Principle of spiritual Life and Holiness, bringing forth the Fruits thereof. By means hereof is this work effected. For sin will no otherwise die, but by being killed and slain: And whereas this is gradually to be done, it must be by Warring and Conflict. There must be something in us that is contrary unto it, which opposing of it, conflicting with it, doth insensibly and by Degrees, (for it dies not at once) work out its Ruin and Destruction. As in a Chronical Distemper, the Disease continually Combates and Conflicts with the Powers of Nature, until having insensibly improved them, it prevails unto its Dissolution. So is it in this matter. These adverse Principles with their Contrariety, Opposition, and Conflict, the Apostle expressly asserts and describes, as also their contrary Fruits and Actings, with the Issue of the whole, Gal. 5. 16, 17. 18, 19, 20, 21, 22, 23, 24, 25. The contrary Principles are the Flesh and Spirit, and their contrary Actings are in Lusting and Warring one against the other, ver. 16. Walk in the Spirit and ye shall not fulfill the Lusts of the Flesh: Not to fulfill the lusts of the flesh is to Mortify it; for it neither will nor can be kept alive if its Lusts be not fulfilled. And he gives a fuller Account hereof ver. 17. For the Flesh Lusteth against the Spirit, and the Spirit Lusteth against the Flesh, and these are contrary one to the other. If by the Spirit, the Spirit of God himself be intended, yet he Lusteth not in us, but by virtue of that spirit which is born of him, that is, the New Nature or Holy Principle of Obedience which he worketh in us. And the way of their mutual Opposition unto one another, the Apostle describes at large in the following verses, by instancing in the contrary Effects of the one and the other. But the Issue of the whole is, v. 24. They that are Christ's have crucified the Flesh with its Affections and Lusts. They have crucified it, that is, fastened it unto that Cross, where at length it may expire. And this is the way of it, namely, the Actings of the Spirit against it, and the Fruits produced thereby. Hence he shuts up his discourse with that Exhortation, If we live in the Spirit, let us walk in the Spirit. That is, if we are endowed with this Spiritual Principle of Life, which is to live in the Spirit, then let us Act, Work and Improve that spiritual Principle unto the Ruin and Mortification of sin.

[Sect. 22] This therefore is the first way whereby the Spirit of God Mortifieth sin in us, and in a compliance with it under his conduct do we regularly carry on this work and Duty: That is, we Mortify sin, by cherishing the Principle of Holiness and Sanctification in our Souls, laboring to increase and strengthen it by growing in Grace, and by a constancy and frequency in acting of it in all Duties, on all Occasions, abounding in the Fruits of it. Growing, Thriving, and Improving in universal Holiness, is the great way of the Mortification of sin. The more vigorous the Principle of Holiness is in us, the more weak, infirm, and dying will be that of sin. The more frequent and lively are the Actings of Grace, the feebler and seldomer will be the Actings of Sin. The more we abound in the Fruits of the Spirit, the less shall we be concerned in the Works of the Flesh. And we do but deceive ourselves if we think sin will be mortified on any other terms. Men when they are galled in their Consciences, and disquieted in their Minds with any Sin or Temptation thereunto, wherein their Lusts or Corruptions, are either influenced by Satan, or entangled by Objects, Occasions, and Opportunities, do set themselves ofttimes in good earnest to oppose and subdue it, by all the ways and means they can think upon. But all they do is in vain, and so they find it at last unto their cost and sorrow. The reason is, because they neglect this course, without which never any one sin was truly Mortified in the world, nor ever will so be. The course I intend is, that of laboring universally to improve a Principle of Holiness, not in this or that way, but in all Instances of Holy Obedience. This is that which will ruin sin, and without it nothing else will contribute anything thereunto. Bring a man unto the Law, urge him with the Purity of its Doctrine, the Authority of its Commands, the Severity of its Threatenings, the dreadful Consequences of its transgression. Suppose him convinced hereby of the evil and danger of sin, of the necessity of its Mortification and Destruction. Will he be able hereon to discharge this Duty, so as that sin may die, and his soul may live? The Apostle assures us of the contrary, Rom. 7. 7, 8, 9. The whole Effect of the Application of the Law in its power unto indwelling sin, is but to irritate, provoke, and increase its guilt. And what other probable way besides this unto this End, can any one fix upon.

[Sect. 23] Secondly, The Holy Ghost carrieth on this work in us as a Grace, and enableth us unto it as our Duty, by those actual Supplies and Assistances of Grace, which he continually communicates unto us. For the same Divine Operations, the same Supplies of Grace which are necessary unto the positive Acts and Duties of Holiness, are necessary also unto this End, that sin in the Actual Motions, and Lustings of it may be Mortified; So the Apostle issues his long Account of the Conflict between sin and the Soul of a Believer, and his complaint thereon, with that Good word, I thank God through Jesus Christ our Lord, Rom. 7. 25. namely, who supplies me with gracious Assistance against the Power of sin. Temptation is successful only by sin, Lam. 1. 14. And it was with respect unto an especial Temptation, that the Lord Christ gives that Answer unto the Apostle, My Grace is sufficient for thee, 2 Cor. 12. 9. It is the Actual Supplie of the Spirit of Christ that doth enable us to withstand our Temptations and subdue our Corruptions. This is the 〈 in non-Latin alphabet 〉 , Phil. 1. ver. 19. An Additional supply as occasion requireth beyond our constant daily provision; or 〈 in non-Latin alphabet 〉 Heb. 4. ver. 16. Grace given in to help seasonably upon our cry made for it. Of the Nature of these Supplies, we have discoursed before. I shall now only observe, that in the Life of Faith and Dependance on Christ, the Expectation and Derivation of these supplies of Grace and spiritual strength, is one principal part of our Duty. These things are not empty Notions as some Imagine. If Christ be an Head of Influence unto us, as well as of Rule, as the Head natural is to the Body; If he be our Life, if our Life be in him, and we have nothing but what we do receive from him, if he gives unto us supplies of his Spirit, and increases of Grace, and if it be our Duty by Faith to look for all these things from him, and that be the means of receiving them, which things are all expressly and frequently affirmed in the Scripture; then is this Expectation and Derivation of spiritual strength continually from him, the way we are to take for the Actual Mortification of sin. And therefore if we would be found in a successful discharge of this Duty, it is required of us; (1) That we endeavor diligently in the whole Course of our lives after these continual supplies of Grace, that is, that we wait for them in all those ways and means whereby they are communicated. For although the Lord Christ giveth them out freely and bountifully, yet our Diligence in Duty, will give the measure of receiving them. If we are negligent in Prayer, Meditation, Reading, Hearing of the Word, and other Ordinances of Divine Worship, we have no ground to expect any great supplies to this End. And, (2) That we live and abound in the Actual Exercise of all those Craces, which are most directly opposite unto those peculiar Lusts or Corruptions that we are most exercised withal, or obnoxious unto. For Sin and Grace do try their Interest and Prevalency in particular Instances. If therefore any are more than ordinarily subject unto the Power of any Corruption, as Passion, inordinate Affections, Love of the World, Distrust of God; unless he be constant in the Exercise of those Graces which are Diametrically opposed unto them, they will continually suffer under the Power of Sin.

Thirdly, It is the Holy Spirit which directs us unto and helps us in the Performance of those Duties which are appointed of God unto this End, that they may be Means of the Mortification of sin. Unto the right use of those Duties (for such there are) two things are required: 1. That we know them aright, in their Nature and Use, as also that they are appointed of God unto this End: And then, 2. That we perform them in a due manner. And both these we must have from the Spirit of God: He is given to Believers, to lead them into all Truth; he teacheth and instructs them by the Word, not only what Duties are incumbent on them, but also how to perform them, and with respect unto what Ends.

(First,) It is required, that we know them aright, in their Nature, Use and Ends. For want hereof, or through the Neglect of looking after it, all sorts of men have wandered after foolish Imaginations about this Work, either as to the Nature of the Work itself, or as to the Means whereby it may be effected. For it being a Grace and Duty of the Gospel, thence only is it truly to be learned, and that by the Teachings of the Spirit of God. And it may not be amiss to give some Instances of the Darkness of men's Minds and their Mistakes herein.

[Sect. 24] (1) A general Apprehension that somewhat of this nature is necessary, arising from the Observation of the Disorder of our Passions, and the Exorbitancy of the Lives of most in the World, is suited even to the Light of Nature, and was from thence variously improved by the Philosophers of old. To this purpose did they give many Instructions about denying and subduing the disorderly Affections of the Mind, conquering Passions, moderating Desires, and the like. But whilst their Discoveries of sin rose no higher than the actual Disorder they found in the Affections and Passions of the Mind, whilst they knew nothing of the Depravation of the Mind itself, and had nothing to oppose unto what they did discover, but moral Considerations, and those most of them notoriously influenced by Vain-glory and Applause, they never attained unto anything of the same Kind with the due Mortification of sin.

[Sect. 25] (2) We may look into the Papacy, and take a View of the great Appearance of this Duty which is therein, and we shall find it all disappointed, because they are not led unto, nor taught the Duties whereby it may be brought about by the Spirit of God. They have by the Light of the Scripture a far clearer Discovery of the Nature and Power of sin, than had the Philosophers of Old. The Commandment also being variously brought and applied unto their Consciences, they may be, and doubtless are and have been, many of them, made deeply sensible of the Actings and Tendency of In-dwelling sin. Hereon ensues a Terror of Death and Eternal Judgment. Things being so stated, Persons who were not profligate, nor had their Consciences seared, could not refrain from contriving ways and means how Sin might be mortified and destroyed. But whereas they had lost a true Apprehension of the only Way whereby this might be effected, they betook themselves unto innumerable false ones of their own. This was the Spring of all the Austerities, Disciplines, Fastings, self-Macerations, and the like, which are exercised or in use among them. For although they are now in Practice turned mostly to the Benefit of the Priests, and an Indulgence unto Sin in the Penitents, yet they were invented and set on foot at first, with a Design to use them as Engines for the Mortification of sin; and they have a great Appearance in the Flesh unto that End and Purpose. But yet when all was done, they found by Experience that they were insufficient hereunto; Sin was not destroyed, nor Conscience pacified by them. This made them betake themselves to Purgatory. Here they have Hopes all will be set right, when they are gone out of this World, from whence none could come back to complain of their Disappointments. These things are not spoken to condemn even External Severities and Austerities, in Fastings, Watchings and Abstinencies in their proper place. Our Nature is apt to run into extremes; Because we see the vanity of the Papists in placing Mortification of Sin, in an outward Shadow and Appearance of it, in that Bodily Exercise which profiteth not; we are apt to think that all things of that Nature are utterly needless, and cannot be subordinate unto spiritual Ends. But the truth is, I shall much suspect their internal Mortification, (pretend what they will) who always pamper the Flesh, indulge to their sensual Appetite, conform to the World, and lead their Lives in Idleness and Pleasures. Yea it is high time, that Professors by joint-consent should retrench that Course of Life, in Fulness of Diet, Bravery of Apparel, Expence of Time, in vain Conversation, which many are fallen into. But these outward Austerities of themselves, I say, will never effect the End aimed at: For as to the most of them, they being such as God never appointed unto any such End or Purpose, but being the Fruit of men's own Contrivances and Inventions; let them be insisted on and pursued unto the most imaginable Extremities, being not blessed of God thereunto, they will not contribute the least towards the Mortification of Sin. Neither is there either Virtue or Efficacy in the residue of them, but as they are subordinated unto other spiritual Duties. So Jerome gives us an honest Instance in himself, telling us, that whilst he lived in his horrid Wilderness in Judea, and lodged in his Cave, his Mind would be in the Sports and Revels at Rome.

[Sect. 26] (3) The like may be said of the Quakers amongst ourselves. That which first recommended them, was an Appearance of Mortification, which it may be also some of them really intended, though it is evident they never understood the Nature of it. For in the height of their outward Appearances, as they came short of the sorry Weeds, begging Habits, macerated Countenances, and severe Looks of many Monks in the Roman Church, and Devices among the Mohammedans; so they were so far from restraining or mortifying their real Inclinations, as that they seemed to excite and provoke themselves to exceed all others in Clamours, Railings, evil Speakings, Reproaches, Calumnies, and malicious Treating of those who dissented from them, without the least Discovery of an Heart filled with Kindness and Benignity unto Mankind, or love unto any but themselves; in which Frame and state of things, Sin is as secure from Mortification as in the Practice of open Lusts and Debaucheries. But supposing that they made a real industrious Attempt for the Mortification of sin, what success have they had, what have they attained unto? Some of them have very wisely slipped over the whole Work and Duty of it, into a pleasing Dream of Perfection. And generally finding the fruitlessness of their Attempt, and that indeed Sin will not be mortified by the Power of their Light within, nor by their Resolutions, nor by any of their austere outward Appearances, nor peculiar Habits or Looks, which in this matter are openly Pharisaical, they begin to give over their Design. For who among all that pretend to any Reverence of God, do more openly indulge themselves unto Covetousness, Love of the World, Aemulation, Strife, Contentions among themselves, severe Revenges against others, than they do; not to mention the Filth and Uncleanness they begin mutually to charge one another withal. And so will all self-devised ways of Mortification end. It is the Spirit of God alone who leads us into the Exercise of those Duties whereby it may be carried on.

[Sect. 27] (Secondly,) It is required, that the Duties to be used unto this End be rightly performed, in Faith, unto the Glory of God. Without this, a Multiplication of Dutyes is an increase of Burden and Bondage, and that is all. Now that we can perform no Duty in this way or manner, without the especial Assistance of the Holy Spirit, hath been sufficiently before evinced: And the Duties which are appointed of God in an especial manner unto this End, are Prayer, Meditation, Watchfulness, Abstinence, Wisdom or Circumspection with reference unto Temptations and their prevalency. Not to go over these Duties in particular, nor to show wherein their especial Efficacy unto this End and Purpose doth consist, I shall only give some general Rules concerning the Exercising of our Souls in them, and some Directions for their right performance.

[Sect. 28] (1) All these Dutyes are to be designed and managed with an especial Respect unto this End. It will not suffice that we are Exercised in them in general, and with regard only unto this general End. We are to apply them unto this particular Case, designing in and by them the Mortification and Ruin of sin. Especially, when by its especial Actings in us, it discovers itself in a peculiar Manner unto us. No man who wisely considereth himself, his State and Condition, his Occasions and Temptations, can be wholly ignorant of his especial Corruptions and Inclinations, whereby he is ready for halting, as the Psalmist speaks. He that is so, lives in the dark to himself, and walks at peradventures with God, not knowing how he walketh, nor whither he goeth. David probably had respect hereunto, when he said, I have kept the Ways of the Lord, and have not wickedly departed from my God; for all his Judgments were before me, and I did not put away his Statutes from me. I was also upright before him, and I kept myself from mine Iniquity, Psal. 18. 21, 22, 23. He could have done nothing of all this, nor have preserved his Integrity in walking with God, had he not known, and kept a continual Watch upon his own Iniquity, or that working of Sin in him which most peculiarly inclined and disposed him unto Evil. Upon this Discovery are we to apply these Dutyes in a particular Manner to the weakening and Ruin of the Power of Sin. And as they are all useful and Necessary, so the Circumstances of our Condition will direct us, which of them in particular we ought to be most conversant in. Sometimes Prayer and Meditation claim this place, as when our Danger ariseth solely from our selves, and our own perverse Inclinations, disorderly Affections, or unruly Passions; sometimes Watchfulness and Abstinence, when Sin takes Occasion from Temptations, Concerns and Businesses in the World; sometimes Wisdom and Circumspection, when the Avoydance of Temptations and Opportunities for sin, is in an especial manner required of us. These Dutyes I say, are to be managed with a peculiar design to oppose, defeat and destroy the Power of sin, into which they have a powerful Influence as designed of God unto that End. For,

[Sect. 29] (2) All these Duties rightly improved, work two ways towards the End designed. 1. Morally, and by way of Impetration, namely, of Help and Assistance: 2. Really, by an immediate Opposition unto Sin and its Power, whence Assimulation unto Holiness doth arise.

(First,) These Duties work Morally, and by way of Impetration. I shall instance only in one of them, and that is Prayer. There are two parts of Prayer with respect unto Sin and its Power. (1) Complaints: (2) Petitions.

1. Complaint. So is the Title of Psal. 102. The Prayer of the Afflicted when he is overwhelmed, and poureth out his Complaint before the Lord. So David expresseth himself, Psal. 55. 2. Attend unto me, and hear me, I mourn in my Complaint, and make a Noyse. His Prayer was a Dolefull Lamentation. And Psal. 142. 2. I poured out my Complaint before him, I shown before him my trouble. This is the first Work of Prayer, with respect unto Sin, its Power and Prevalency. The Soul therein pours out its Complaints unto God, and showeth before him the trouble it undergoes on the Account thereof. And this it doth in an humble Acknowledgement of its Guilt, crying out of its Deceit and Violence. For all just and due Complaint respecteth that which is grievous, and which is beyond the Power of the Complainer to relieve himself against. Of this sort there is nothing to be compared with the Power of Sin, as to Believers.

[Sect. 30] This therefore is and ought to be the principal Matter and Subject of their Complaints in Prayer. Yea, the very Nature of the whole Case is such, as that the Apostle could not give an Account of it without great Complaints, Rom. 7. 24. This part of Prayer indeed is with profligate Persons derided and scorned, but it is acceptable with God, and that wherein Believers find Ease and Rest unto their Souls. For, let the World scoff while it pleaseth, what is more acceptable unto God, than for his Children, out of pure Love unto him and Holiness, out of fervent Desires to comply with his Mind and Will, and thereby to attain Conformity unto Jesus Christ, to come with their Complaints unto him, of the Distance they are kept from these things by the captivating Power of sins, bewailing their frail Condition, and humbly acknowledging all the Evils that they are liable unto upon the Account thereof? Would any man have thought it possible, had not Experience convinced him, that so much Luciferian Pride and Atheism should possess the Minds o • thy who would be esteemed Christians, as to scoff at and deride these things? that any one should ever read the Bible, or once consider what he is, and with whom he hath to do, and to be ignorant of this Duty? But we have nothing to do with such Persons, but to leave them to please themselves whilst they may, with these fond and impious Imaginations. They will come either in this World, (which we hope and pray for) in their Repentance to know their Folly, or in another. I say, these Complaints of sin, poured out before the Lord, these Cryings out of Deceit and Violence, are acceptable to God, and prevalent with him to give out Aid and Assistance. He owns Believers as his Children, and hath the Bowels and Compassion of a Father towards them; Sin he knows to be their greatest Enemy, and which fights directly against their Souls. Will he then despise their Complaints, and their bemoaning of themselves before him? will he not avenge them of that Enemy, and that speedily? See Jerem. 31. 18, 19, 20. Men who think they have no other Enemies, none to complain of, but such as oppose them, or obstruct them, or oppress them in their Secular Interests, Advantages and Concerns, are strangers unto these things. Believers look on sin as their greatest Adversary, and know that they suffer more from it than from all the World: Suffer them therefore to make their Complaints of it unto him who pities them, who will relieve them and avenge them.

[Sect. 31] 2. Prayer is directly Petitions to this purpose; it consists of Petitions unto God, for supplies of Grace to conflict and conquer Sin withal. I need not prove this; No man Prayes as he ought, no man joins in Prayer with another who prays as he ought, but these Petitions are a part of his Prayer. Especially will they be so, and ought they so to be, when the Mind is peculiarly engaged in the Design of destroying sin. And these Petitions or Requests are, as far as they are gracious and effectual, wrought in us by the Holy Ghost, who therein maketh intercession for us according to the Will of God. And hereby doth he carry on this work of the Mortification of sin, for his Work it is. He makes us to put up prevalent Requests unto God, for such continual supplies of Grace, whereby it may be constantly kept under, and at length destroyed. And this is the first way whereby this Duty hath an Influence into Mortification, namely, Morally and by way of Impetration.

[Sect. 32] (Secondly,) This Duty hath a real Efficiency unto the same End. It doth its self (when rightly performed, and duly attended unto) mightily prevail unto the weakening and Destruction of sin. For in and by fervent Prayer, especially when it is designed unto this End, the Habit, Frame, and Inclinations of the Soul unto universal Holiness, with a Detestation of all sin, are increased, cherished, and strengthened. The soul of a Believer is never raised unto a higher Intension of spirit in the pursuit of, love unto, and delight in Holiness, nor is more conformed unto it, or cast into the mould of it, than it is in Prayer. And frequency in this Duty, is a principal means to fix and consolidate the mind in the form and likeness of it; And hence do Believers ofttimes continue in, and come off from Prayer above all Impressions from sin, as to Inclinations and Complyances. Would such a frame always continue, how happy were we. But abiding in the Duty is the best way of reaching out after it. I say therefore that this Duty is really Efficient of the Mortification of sin, because therein all the Graces whereby it is opposed and weakened, are excited, exercised, and improved unto that End; as also the Detestation and Abhorency of sin is increased in us. And where this is not so, there are some secret flaws in the Prayers of men, which it will be their wisdom to find out and heal.

[Sect. 33] Fourthly, The Holy Spirit carrieth on this work by applying in an especial manner the death of Christ unto us for that end. And this is another, thing which, because the World understandeth not, it doth despise. But yet in whomsoever the Death of Christ is not the death of sin, he shall die in his sins. To evidence this Truth, we may observe (1) in general, That the Death of Christ hath an especial influence into the Mortification of sin, without which it will not be Mortified. This is plainly enough testified unto in the Scripture. By his Cross, that is, his Death on the Cross, We are crucified unto the world, Gal. 6. 14. Our old man is crucified with him, that the Body of sin might be destroyed, Rom. 6. 6. That is, sin is Mortified in us by virtue of the Death of Christ, (2) In the Death of Christ, with respect unto sin there may be considedered, 1. His Oblation of himself, and 2. The Application thereof unto us. By the first it is, that our sins are expiated as unto their Guilt; but from the latter it is, that they are actually subdued as to their Power. For it is by an Interest in, and a participation of the Benefits of his Death, which we call the Application of it unto us. Hereon are we said to be buried with him, and to rise with him, whereof our Baptism is a pledge; Rom. 6. 3, 4. not in an outward Representation, as some imagine of being dipped under the water, and taken up again (which were to make one sign the sign of another,) but in a powerful Participation of the virtue of the Death and Life of Christ, in a death unto sin, and newness of life in Holy Obedience, which Baptism is a pledge of, as it is a token of our initiation and implanting into him. So are we said to be baptized into his death; or into the likeness of it, that is, into its power, ver. 3. (3) The old man is said to be crucified with Christ, or sin to be Mortified by the Death of Christ, as was in part before observed on two Accounts.

(1) Of Conformity. Christ is the Head, the Beginning or Idea, of the New Creation; The first born of every Creature. Whatever God designeth unto us therein, he first exemplified in Jesus Christ; And we are predestinated to be conformed to the Image of his Son, Rom. 8. 29. Hereof the Apostle gives us an express instance in the Resurrection. Christ the first Fruits, afterwards they that are Christ's at his coming, 1 Cor. 15. 23. It is so in all things; all that is wrought in us, it is in resemblance and conformity unto Christ. Particularly, we are by Grace planted into the likeness of his Death, Rom. 6. 5. being made conformable unto his Death, Phil. 3. 10. and so to be dead with Christ, Col. 2. 20. Now this conformity is not in our Natural Death, nor in our being put to death as he was; for it is that which we are made partakers of in this Life, and that in a way of Grace and Mercy. But Christ died for sin, for our sin, which was the meritorious procuring cause thereof. And he lived again by the Power of God. A likeness and conformity hereunto God will work in all Believers. There is by nature a Life of sin in them, as hath been declared. This Life must be destroyed, sin must die in us, and we thereby become dead unto sin. And as he rose again; So are we to be quickened in and unto newness of life. In this death of sin consists that Mortification which we treat about; and without which we cannot be conformed unto Christ in his Death, which we are designed unto. And the same Spirit which wrought these things in Christ, will in the pursuit of his Design, work that which answers unto them in all his Members.

[Sect. 34] (2) In respect of Efficacy; virtue goeth forth from the Death of Christ, for the subduing and Destruction of sin. It was not designed to be a dead, unactive, passive Example, but it is accompanied with a Power conforming and changing us into its own likeness. It is the Ordinance of God unto that End, which he therefore gives efficacy unto. It is by a fellowship or participation in his sufferings, that we are made conformable to his Death, Phil. 3. 10. this 〈 in non-Latin alphabet 〉 , is an interest in the Benefit of his suffering; we also are made partakers thereof. This makes us conformable to his Death, in the Death of sin in us. The Death of Christ is designed to be the Death of sin; let them who are dead in sin deride it whilst they please. If Christ had not died, sin had never died in any sinner unto Eternity. Wherefore that there is a virtue and Efficacy in the Death of Christ unto this purpose, cannot be denied without a Renuntiation of all the Benefits thereof. On the one hand the Scripture tells us, that he is our Life, our Spiritual Life, the Spring, Fountain, and Cause of it; we have nothing therefore that belongs thereunto but what is derived from him. They cast themselves out of the verge of Christianity, who suppose that the Lord Christ is no otherwise our Life, or the Author of Life unto us, but as he hath revealed and taught the way of Life unto us; He is our Life as he is our Head. And it would be a sorry Head that should only teach the feet to go, and not communicate strength to the whole Body so to do. And that we have real influences of Life from Christ, I have sufficiently proved before. Unto our spiritual Life doth ensue the Death of sin; for this on the other hand is peculiarly assigned unto his Death in the Testimonies before produced. This therefore is by virtue derived from Christ, That is, in an especial manner from his Death, as the Scripture testifies.

[Sect. 35] All the Enquiry is, How the Death of Christ is applied unto us, or which is the same, How we apply ourselves to the Death of Christ for this purpose. And I answer, We do it two ways.

(1) By Faith. The way to derive Virtue from Christ, is by touching of him. So the diseased Woman in the Gospel touched but the Hemme of his Garment, and Virtue went forth from him to stay her Bloody Issue, Math. 9. 22. It was not her Touching him outwardly, but her Faith which she acted then and thereby, that derived Virtue from him. For so our Savior tells her in his Answer, Daughter be of good Comfort, thy Faith hath made thee whole. But unto what End was this touching of his Garment? It was only a Pledge and Token of the particular Application of the healing Power of Christ unto her Soul, or her Faith in him in particular for that End. For at the same time many thronged upon him in a press, so as his Disciples marvelled he should ask who touched his Cloaths; Mark 5. 30, 31. yet was not any of them advantaged but the poor sick Woman. A great Emblem it is of common Profession on the one hand, and especial Faith on the other. Multitudes press and throng about Christ in a Profession of Faith and Obedience, and in the real performance of many Duties; but no Virtue goeth forth from Christ to heal them. But when any one, though poor, though seemingly at a distance, gets but the least touch of him by especial Faith, this Soul is healed. This is our Way with respect unto the Mortification of Sin. The Scripture assures us, that there is Virtue and Efficacy in the Death of Christ unto that End. The Means whereby we derive this Virtue from him, is by Touching of him, that is, by Acting Faith on him in his Death, for the Death of Sin.

[Sect. 36] But how will this effect it, how will sin be mortified hereby? I say, how, by what Power and Virtue were they healed in the Wilderness, who looked unto the Brazen Serpent? was it not because that was an Ordinance of God, which by his Almighty Power he made effectual unto that purpose? The Death of Christ being so as to the Crucifying of sin, when it is looked on, or applied unto by Faith, shall not Divine Virtue and Power go forth unto that End? The Scripture, and Experience of all Believers, give Testimony unto the Truth and Reality thereof. Besides, Faith itself as acted on the Death of Christ, hath a peculiar Efficacy unto the subduing of sin; for, beholding him thereby as in a Glass, we are changed into the same Image; 1 Cor. 3. 18. And that which we peculiarly behold, we are peculiarly transformed into the Likeness of. And moreover, it is the only Means whereby we Actually derive from Christ the Benefits of our Union with him; from thence we have all Grace, or, there is no such thing in the World. And the Communication of it unto us, is in and by the Actual Exercise of Faith principally. So it being acted with respect unto his Death, we have Grace for the Killing of sin, and thereby become dead with him, Crucified with him, Buryed with him, as in the Testimonies before produced. This is that which we call, the Application of the Death of Christ unto us, or our Application of ourselves to the Death of Christ for the Mortification of sin. And they by whom this Means thereof is despised or neglected, who are ignorant of it, or do Blaspheme it, must live under the Power of sin, unto what Inventions soever they turn themselves for Deliverance. According as we abide and abound herein, will be our success. Those who are careless and remiss, in the Exercise of Faith, by Prayer and Meditation, in the Way described, will find that Sin will keep its ground, and maintain so much Power in them as shall issue in their perpetual Trouble. And men who are much conversant with the Death of Christ, not in Notions and Lifeless Speculations, not in Natural or Carnal Affections, like those which are raised in weak Persons by Images and Crucifixes, but by holy Actings of Faith, with respect unto what is declared in the Scripture as to its Power and Efficacy, will be implanted into the Likeness of it, and experience the Death of sin in them continually.

[Sect. 37] (2) We do it by Love. Christ as Crucified is the great Object of our Love, or should so be. For he is therein unto sinners altogether Lovely. Hence one of the Ancients cried out, 〈 in non-Latin alphabet 〉 ; My Love is crucified, and why do I stay behind. In the Death of Christ, do his Love, his Grace, his Condescension, most gloriously shine forth. We may therefore consider three things with respect unto this Love. (1) The Object of it. (2) The Means of the Representation of that Object unto our Minds and Affections. (3) The Effects of it as to the Case in hand. The Object of it is Christ himself, in his unsearchable Grace, his unspeakable Love, his infinite Condescension, his patient Suffering, and victorious Power, in his Death, or dying for us. It is not his Death absolutely, but himself, as all these Graces conspicuously shine forth in his Death, which is intended. And there are various Ways whereby this may be represented unto our Minds.

[Sect. 38] (1) Men may do it unto themselves by their own Imaginations. They may frame and fancy dolorous things unto themselves about it, which is the way of Persons under deep and devout Superstitions. But no Love in sincerity will ever be ingenerated towards Jesus Christ hereby. (2) It may be done by others, in pathetical and tragical Declarations of the Outward part of Christ's sufferings. Herein some have a great faculty to work upon the Natural Affections of their Auditors; And great Passions accompanied with Tears and Vows may be so excited. But for the most part, there is no more in this Work, than what the same persons do find in themselves it may be, in the reading or hearing of a feigned Story. For there is a sympathy in Natural Affections with the things that are their proper Objects, though represented by false Imaginations. (3) It is done in the Papacy, and among some others, by Images, in Crucifixes and dolorous Pictures, whereunto they pay great Devotion, with an appearance of ardent Affections. But none of these are such a due Representation of this Object, as to ingenerate sincere Love towards Christ crucified in any Soul. Wherefore, (4) This is done effectually only by the Gospel, and in the Dispensation of it according to the Mind of God. For therein is Jesus Christ evidently crucified before our Eyes, Gal. 3. 1. And this is doth by proposing unto our Faith, the Grace, the Love, the Patience, the Condescension, the Obedience, the End and Design of Christ therein. So is Christ eyed by Faith as the proper Object of sincere Love. And being so stated, the Effects of it, as of all true Love, are, 1. Adherence; 2. Assimulation.

(1) Adherence; Love in the Scripture is frequently expressed by this Effect; The Soul of one did cleave or was knit unto another; as that of Jonathan to David, 1 Sam. 18. 1. So it produceth a firm Adherence unto Christ crucified, that makes a Soul to be in some sense always present with Christ on the Cross. And hence (2) ensues Assimulation or Conformity. None treat of the Nature or Effects of Love, but they assign this as one of them, that it begets a Likeness between the Mind loving, and the Object beloved. And so I am sure it is in this matter. A Mind filled with the Love of Christ as crucified, and represented in the Manner and Way before described, will be changed into its Image and Likeness, by the effectual Mortification of sin, through a Derivation of Power and Grace from thence for that purpose.

[Sect. 39] Fifthly; The Holy Ghost carrieth on this Work by constant Discoveries unto, and pressing on Believers, on the one hand, the true Nature and certain End of Sin; and on the other, the Beauty, Excellency, Usefulness and Necessity of Holiness, with the Concerns of God, Christ, the Gospel, and their own Souls therein. A Rational Consideration of these things, is all the Ground and Reason of Mortification in the Judgments of some men. But we have proved, that there are other Causes of it also. And now I add, that if we have no Consideration of these things, but what our own Reason is of itself able to suggest unto us, it will never be prevalent unto any sincere or permanent Attempt in the Mortification of any sin whatever. Let men make the best of their Reason they can, in the searching and Consideration of the perverse Nature and dreadful Consequents of Sin, of the perfect Peace and future Blessedness which attendeth the Practice of Holiness, they will find an Obstinacy and Stubbornness in their Hearts, not conquerable by any such Reasonings or Considerations: That Conviction of Sin and Righteousness which is useful and prevalent unto that End and Purpose, is wrought in us by the Holy Ghost, Joh. 16. 18. Although he makes use of our Minds, Understandings, Reasons, Consciences, and the best of our Consideration in this matter, yet if he give not a peculiar Efficacy and Power unto all, the Work will not be effectual. When he is pleased to make use of Reasons and Motives taken from the nature and end of Sin and Holiness, unto the Mortification of sin, they shall hold good, and bind the Soul unto this Duty, against all Objections and Temptations that would divert it whatever.

[Sect. 40] And thus I have briefly, and I confess weakly and obscurely, delineated the Work of the Holy Ghost in the Sanctification of them that do Believe. Many things might have been more enlarged, and particularly inquired into; what have been discoursed, I judge sufficient to my present purpose. And I doubt not, but that what hath been argued from plain Scripture and Experience, is sufficient, as to direct us in the Practice of true Evangelical Holiness, so with all sober Persons to cast out of all Consideration that fulsome Product of Pride and Ignorance, that all Gospel Holiness consists in the Practice of Moral Virtues.

CHAP. I. Necessity of Holiness from the Consideration of the Nature of God.

[Sect. 1] THat wherewith I shall close this Discourse is, the Consideration of the Necessity of that Holiness which we have thus far described, unto all Persons who make Profession of the Gospel, with the Reasons of that Necessity, and principal Motives unto it. And for our Encouragement in this part of our Work, this Necessity is such, as that it is by all sorts of Christians allowed, pleaded for, and the thing itself pretended unto. For, whereas the Gospel is eminently, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , 1 Tim. 6. 3. Tit. 1. 1. The Truth or Doctrine which is according unto Godliness, or that which is designed and every way suited unto the attaining, furtherance and practice of it, no men can with Modesty refuse the Trial of their Doctrines by their Tendency thereunto. But what is of that Nature, or what is an Hindrance thereunto, that many are not yet agreed about. The Socinians contend, that the Doctrine of the Satisfaction of Christ doth overthrow the Necessity of an Holy Life. The Papists say the same, concerning the Imputation of the Righteousness of Christ unto our Justification. The same Charge is laid by others against the Doctrine of the gratuitous Election of God, the almighty Efficacy of his Grace in the Conversion of Sinners, and of his Faithfulness in the Preservation of true Believers in their state of Grace unto the End: On the other hand, the Scripture doth so place the Foundations of all true and real Holiness in these things, that without the Faith of them, and an Influence on our Minds from them, it will not allow of anything to be so called.

[Sect. 2] To examine the pretences of others concerning the suitableness of their Doctrines unto the Promotion of Holiness, is not my present Business. It is well that it hath always maintained a Conviction of its Necessity, and carried it through all different Perswasions in Christianity. In this one thing alone almost, do all Christian agree; and yet notwithstanding, the want of it, is, if not the only yet the principal thing, whereby the most who are so called, are ruined. So ordinary a thing is it, for men to agree for the Necessity of Holiness, and live in the Neglect of it, when they have so done. Conviction comes in at an easy rate, as it were whether men will or no, but Practice will stand them in pains, cost and trouble. Wherefore, unto the due handling of this matter, some few things must be premised. As,

(First,) It is disadvantageous unto the Interest of the Gospel, to have men plead for Holiness with weak incogent Arguments, and such as are not taken out of the Stores of its Truth, and so really affect not the Consciences of men. And it is pernicious to all the Concerns of Holiness itself, to have that defended and pleaded for, under its Name and Title, which indeed is not so, but an Usurper of its Crown and Dignity; which we shall afterwards inquire into.

(Secondly,) It is uncomely and unworthy, to hear men contending for Holiness, as the whole of our Religion, and in the mean time on all Occasions, express in themselves an Habit and Frame of Mind utterly inconsistent with what the Scripture so calls, and so esteems. There is certainly no readier way on sundry Accounts to unteach men all the Principles of Religion, all Respect unto God and common Honesty. And if some men did this only, as being at variance with themselves, without Reflections on others, it might the more easily be borne. But to see or hear men proclaiming themselves in their whole Course, to be Proud, Revengefull, Worldly, Sensual, Neglecters of Holy Dutyes, Scoffers at Religion, and the Power of it, pleading for an Holy Life, against the Doctrine and Practice of those who walked unblameably before the Lord in all his Ways, yea upon whose Breasts and Foreheads was written Holiness unto the Lord, such as were most of the first Reformed Divines, whom they reflect upon, is a thing which all sober men do justly nauseate, and which God abhors. But the further Consideration here of I shall at present omit, and pursue what I have proposed.

(Thirdly,) In my Discourse concerning the Necessity of Holiness, with the Grounds and Reasons of it, and Arguments for it, I shall confine myself unto these two Things.

(1) That the Reasons, Arguments and Motives which I shall insist on, being such as are taken out of the Gospel, or the Scripture, are not only consistent and compliant with the great Doctrines of the Grace of God in our free Election, Conversion, Justification, and Salvation by Jesus Christ, but such as naturally flow from them, discover what is their true Nature and Tendency in this matter.

(2) That I shall at present suppose all along, what that Holiness is which I do intend. Now this is not that outward Shew and pretence of it, which some plead for; not an Attendance unto, or the Observation of some or all Moral Virtues only; not a Readiness for some Acts of Piety and Charity, from a superstitious proud Conceit of their being Meritorious of Grace or Glory. But I intend that Holiness which I have before described, which may be reduced to these three heads: (1) An internal Change or Renovation of our Souls, our Minds, Wills and Affections by Grace. (2) An universal Compliance with the Will of God in all Duties of Obedience, and Abstinence from Sin, out of a Principle of Faith and Love. (3) A Designation of all the Actions of Life unto the Glory of God by Jesus Christ, according to the Gospel: This is Holiness; so to be, and so to do, is to be Holy. And I shall divide my Arguments into Two sorts: 1. Such as prove the Necessity of Holiness as to the Essence of it, Holiness in our Hearts and Natures; 2. Such as prove the Necessity of Holiness as to the Degrees of it, Holiness in our Lives and Conversations.

[Sect. 3] First then; The Nature of God as revealed unto us, with our Dependance on him, the Obligation that is upon us to Live unto him, with the Nature of our Blessedness in the Enjoyment of him, do require indispensibly that we should be Holy. The Holiness of God's Nature is everywhere in the Scripture made the Fundamental Principle and Reason of the Necessity of Holiness in us. Himself makes it the ground of his Command for it, Levite. 11. 44. For I am the Lord your God, ye shall therefore sanctify yourselves, and ye shall be Holy, for I am Holy. So also Chap. 19. 2. Chap. 20. 7. And to show the everlasting Equity and Force of this Reason, it is transferred over to the Gospel, 1 Pet. 1. 15, 16. As he which hath called you is holy, so be ye holy in all manner of Conversation, because it is written, Be ye holy, for I am holy. God lets them know, that his Nature is such, as that unless they are sanctified and Holy, there can be no such Entercourse between him and them as ought to be between a God and his People. So he declares the Sence of this Enforcement of that Precept to be, Levite. 11. 45. I brought you out of the Land of Egypt to be your God, ye shall therefore be Holy, for I am Holy. Without this, the Relation designed cannot be maintained, that I should be your God and you should be my People. To this Purpose belongs that Description given us of his Nature, Psal. 5. 4, 5, 6. For thou art not a God that hath pleasure in Wickedness, neither shall Evil dwell with thee. The Foolish shall not stand in thy sight, thou hatest all Workers of Iniquity. Thou shalt destroy them that speak Lying, the Lord will abhor the Bloody and Deceitfull man. Answerable unto that of the Prophet; Thou art of purer Eyes than to behold Evil, and canst not look on Iniquity, Hab. 1. 13. He is such a God, that is, such is his Nature, so pure, so holy, that previous to the Consideration of any free Acts of his Will, it is evident, that he can take no pleasure in Fools, Liars, or Workers of Iniquity. Therefore Joshua tells the People, that if they continued in their sins, they could not serve the Lord, for he is an Holy God, Chap. 24. 19. All the Service of unholy Persons towards this God, is utterly lost and cast away, because it is inconsistent with his own Holiness to accept of it. And our Apostle argues in the same Manner, Heb. 12. 28, 29. Let us have Grace whereby we may serve God acceptably, with Reverence and Godly Fear. For our God is a consuming Fire. He lays his Argument for the Necessity of Grace and Holiness in the Worship of God, from the Consideration of the Holiness of his Nature, which as a consuming fire will devour that which is unsuited unto it, inconsistent with it. There would be no end of pursuing this Reason of the Necessity of Holiness, in all places where it is proposed expressly in the Scripture. I shall only add in General, that God of Old strictly required, that no unholy, no unclean, no defiling thing should be in the Camp of his People, because of his presence among them who is himself holy, and without an exact Observance hereof he declares, that he will depart and leave them.

[Sect. 4] If we had no other Argument to prove the Necessity of Holiness, and that it is indispensibly required of us, but only this, that the God whom we serve and worship is absolutely Holy, that his Being and Nature is such, as that he can have no delightful Entercourse with any that are unholy, it were abundantly sufficient unto our purpose. He who resolveth not to be Holy, had best seek another God to worship and serve, with our God he will never find Acceptance. And therefore the Heathen, who gave up themselves unto all filthiness with delight and greediness, to stifle the Notions of a Divine Being, that they might not control them in their Sins and Pleasures, fancied such gods to themselves as were wicked and unclean, that they might freely conform unto them, and serve them with satisfaction. And God himself lets us know, that men of wicked and flagitious lives, have some secret thoughts that he is not Holy, but like themselves, Psal. 50. 21. For if they had not, they could not avoid it, but they must either think of leaving him or their sins.

[Sect. 5] But we must yet further observe some things to evidence the Force of this Argument. As ( First, ) That unto us, in our present State and Condition, the Holiness of God as absolutely considered, merely as an Infinite Eternal Property of the Divine Nature, is not the immediate Ground of, and Motive unto Holiness, but it is the Holiness of God as manifested and revealed unto us in Christ Jesus. Under the first Consideration, we who are sinners can make on Conclusion from it, but that of Joshua, He is an Holy God, a Jealous God, he will not forgive their Iniquities, nor spare. This we may learn indeed from thence, that nothing which is unholy can possibly subsist before him, or find Acceptance with him. But a Motive and Encouragment unto any Holiness that is not absolutely Perfect, no Creature can take from the Consideration thereof. And we do not, we ought not to urge any such Argument for the Necessity of Holiness, as cannot be answered and complied wit by the Grace of God as to the Substance, though we come short in the Degrees of it. My meaning is, that no Argument can be rationally and usefully pleaded for the Necessity of Holiness, which doth not contain in its self an Encouraging Motive unto it. To declare it necessary for us, and at the same time impossible unto us, is not to promote its Interest. They understand neither the Holiness of God nor man, who suppose that they are absolutely and immediately suited unto one another, or that under that Notion of it, we can take any encouraging Motive unto our Duty herein. Nay no Creature is capable of such a Perfection in Holiness, as absolutely to Answer the Infinite Purity of the Divine Nature, without a Covenant-Condescention, Job 4. 18. chap. 15. 15. But it is the Holiness of God as he is in Christ, and as in Christ represented unto us, that gives us both the Necessity and Motive unto ours.

[Sect. 6] Wherefore, God in dealing with his people of Old in this matter, did not propose unto them to this End the Absolute Perfection of his own Nature, but his being Holy, as he dwelt among them, and was their God, that is in Covenant, both which had respect unto Jesus Christ. In him all the glorious Perfections of God are so represented unto us, as we may not thence only learn our Duty, but also be encouraged unto it. For,

(1) All the Properties of God as so represented unto us, are more Conspicuous, Resplendent, Alluring and Attractive, than as Absolutely considered. I know not what Light into, and Knowledge of the Divine Perfections, Adam had in his state of Innocency, when God had declared himself only in the Works of Nature; Sufficient no doubt it was to guide him in his Love and Obedience, or that Life which he was to live unto him. But I know that now, all our knowledge of God and his Properties, unless it be that which we have in and by Jesus Christ, is insufficient to lead or conduct us in that Life of Faith and Obedience, which is necessary unto us. He therefore gives us the Light of the knowledge of his Glory in the face of Jesus Christ, 2 Cor. 4. 6. That is, clear Manifestations of his Glorious Excellencies. The light of the knowledge hereof is a clear, useful, saving Perception and understanding of them. And this is not only Directive unto Holiness, but also Effective of it. For thus beholding the Glory of the Lord, we are changed into the same Image, from Glory to Glory, Chap. 3. 18.

(2) In particular. The Fiery Holiness of God, is represented unto us in Christ, so, as that although it lose nothing of declaring the indispensable Necessity of Holiness in all that draw nigh to him, yet under such a Contemperation with Goodness, Grace, Love, Mercy, Condescension, as may invite and encourage us to endeavor after a Conformity thereunto.

[Sect. 7] (3) Together with a Representation of the Holiness of God in Christ, there is a Revelation made of what Holiness in us he doth require, and will accept. As was observed before, the Consideration of it absolutely neither requires nor admitts of any but that which is absolutely perfect, and where there is any one failing, the whole of what we do is condemned, Jam. 2. 10. This therefore can only perplex and torture the Soul of a sinner, by pressing on him at the same time the Necessity and Impossibility of Holiness, Isa. 33. 14. But now as God is in Christ, through his Interposition and Meditation, he accepts of such an Holiness in us, as we are capable of, and which no man hath any discouragement from endeavoring to attain.

[Sect. 8] (4) There is in and by Christ declared and administered a spiritual Power of Grace, which shall work this Holiness in us, or that Conformity unto the Holiness of God which he doth require. From this Fountain therefore we draw immediately as the Reasons of the Necessity, so prevalent Motives unto Holiness in our Souls. Hence some things may be inferenced. As (First,) That the Mediation of Christ, and in particular his Satisfaction, is so far from being an Hindrance of, or a Discouragement unto Holiness, as some blasphemously pretend, that the great fundamental Reason of it in us, namely, the Holiness of God himself, can have no influence upon us, without the supposition of it and Faith in it; unless Faith be built hereon, no sinner upon a view of God's Holiness as absolutely considered, can have any other thoughts but those of Cain, My sin is great it cannot be pardoned. God is an Holy God, I cannot serve him, and therefore will depart out of his presence. But the Holiness of God as manifested in Jesus Christ, including a supposition of Satisfaction made unto what is required by its absolute Purity, and a condescension thereon to accept in him, that Holiness of Truth and Sincerity which we are capable of, doth equally maintain the indispensible necessity of it, and encourage us unto it. And we may see what contrary Conclusions will be made on these different Considerations of it: Those who view it only in the first way, can come to no other issue in their thoughts but that which they express in the Prophet, Isa. 33. 14. Who among us shall dwell with the devouring fire, who among us shall inhabit with everlasting burnings. God fiery Holiness serves towards them unto no other End but to fill them with terror and despair. But other Inferences are natural from the Consideration of the same Holiness, in the latter way. Our God, saith the Apostle, is a consuming fire; what then, what follows as our Duty thereon? Let us have Grace whereby we may serve him acceptably with Reverence and Godly fear, Heb. 12. 28, 29. There is no such forcible Reason for, no such powerful Motive unto our Adherence unto him in Holy Obedience. Such different Conclusions will men make from these different Considerations of the Holiness of God, when once they come to be serious and in good earnest about them.

[Sect. 9] (Secondly,) It follows from hence also, that our Holiness under the New Covenant, although it have the same general Nature and one principal End with that which was required in the Covenant of Works, yet as it hath an especial Spring and Fountain which that had not, and relates unto sundry Causes which the other had no concernment in, so it is not of the same especial use therewith. The immediate End and Use of that Holiness in us, was to answer the Holiness of God absolutely as expressed in the Law, whereon we should have been Justified. This is now done for us by Christ alone, and the Holiness which God requireth of us, respects only those Ends which God hath proposed unto us, in Compliance with his own Holiness, as he will Glorify it in Jesus Christ; which must be afterwards declared.

( Secondly, ) We may consider in what particular Instances the Force of this Argument is conveyed unto us, or what are the especial Reasons why we ought to be Holy because God is so. And they are three.

[Sect. 10] (1) Because herein consists all that Conformity unto God, whereof in this World we are capable, which is our Privilege, Preeminence, Glory and Honor. We were Originally Created in the Image and Likeness of God. Herein consisted the Privilege, Preeminence, Order, and Blessedness of our first state; and that for the Substance of it, it was no other but our Holiness, is by all confessed. Wherefore, without this Conformity unto God, without the Impress of his Image and Likeness upon us, we do not, we cannot stand in that Relation unto God which was designed us in our Creation. This we lost by the Entrance of sin. And if there be not a way for us to acquire it again, if we do not so, we shall always come short of the Glory of God, and of the End of our Creation. Now this is done in and by Holiness alone, for therein consists the Renovation of the Image of God in us, as our Apostle expressly declares, Ephes. 4. 22, 23, 24. with Col. 3. 10. It is therefore to no purpose for any man to expect an Interest in God, or anything that will prove Eternally to his Advantage, who doth not endeavor after Conformity unto him. For such a man despiseth all the Glory that God designed unto himself in our Creation, and all that was Eminent and peculiarly bestowed upon ourselves.

[Sect. 11] He therefore whose Design is not to be like unto God, according to his Measure, and the Capacity of a Creature, always misseth both of his End, his Rule, and his Way. Our Savior would have his Disciples to do all things so, as that they may be the Children of their Heavenly Father, Matth. 5. 45. that is, like him, representing him, as Children do their Father. And the truth is, if this Necessity of Conformity unto God be once out of our View and Consideration, we are easily turned aside by the meanest Temptation we meet withal. In brief, without that Likeness and Conformity unto God, which consists in Holiness, as we do under his Eye bear the Image of his great Adversary the Devil, so we can have no especial Interest in him, nor hath he any in us.

(2) The Force of the Argument ariseth from the Respect it bears unto our Actual Entercourse and Communion with God: This we are called unto, and this in all our Duties of Obedience we must endeavor to attain. If there be not in them a real Entercourse between God and our Souls, they are all but uncertain beatings of the Air. When we are Accepted in them, when God is Glorified by them, then have we in them this Entercourse and Communion with God. Now whereas God is Holy, if we are not in our Measure holy according to his Mind, this cannot be. For God neither accepts of any Duties from unholy Persons, nor is he glorified by them; and therefore as unto these Ends doth he expreslely reject and condemn them. It is a good Duty to Preach the Word; But unto the Wicked God saith, What hast thou to do to declare my Statutes, or that thou shouldest take my Covenant in thy mouth, seeing thou hatest Instruction, and castest my Words behind thee, Psal. 50. 16, 17. Seeing thou art unholy. To pray is a good Duty; But unto them that are not washed and made clean, and put not away the evil of their Doings from before his Eyes, saith God, When ye spread forth your hands I will hide mine Eyes from you, and when ye make many Prayers, I will not hear, Isa. 1. 15, 16. And the like may be said of all other Duties whatever.

[Sect. 12] It is certain therefore, that whereas God is Holy, if we are not so, all the Duties which we design or intend to perform towards him, are everlastingly lost, as unto their proper Ends. For there is no Entercourse nor Communion between Light and Darkness: God is Light, and in him is no Darkness at all; and if we say, we have Fellowship with him, and walk in Darkness, as all unholy Persons do, we lie, and do not the truth; but if we walk in the Light as he is in the Light, we have Fellowship one with another; and truly our Fellowship is with the Father, and with his Son Christ Jesus, 1 Joh. 1. 6, 7. v. 3. Now what man that shall consider this, unless he be infatuated, would for the Love of any one sin, or out of Conformity to the World, or any other thing, whereby the Essence and Truth of Holiness is impeached, utterly lose and forfeit all the Benefit and Fruit of all those Duties wherein perhaps he hath labored, and which he hath, it may be, been at no small charge withal. But yet this is the Condition of all men, who come short in anything that is essentially necessary unto universal Holiness. All they do, all they suffer, all the Pains they take in and about Religious Duties, all their compliance with Convictions, and what they do therein within doors and without, is all lost, as unto the great Ends of the Glory of God, and their own Eternal Blessedness, as sure as God is Holy.

[Sect. 13] (3) It ariseth from a Respect unto our future everlasting Enjoyment of him. This is out utmost End, which if we come short of, ( Life itself is the greatest Loss) better ten thousand times we had never been. For without it, a Continuance in Everlasting Miseries is inseparable from our State and Condition. Now this is never attainable by any unholy Person. Follow Holiness, saith our Apostle, without which no man shall see God. For it is the pure in Heart only that shall see God, Matth. 5. 8. It is hereby that we are made meet for the Inheritance of the Saints in Light, Col. 1. 12. Neither can we attain it before we are thus made meet for it. No unclean thing, nothing that defileth or is defiled, shall ever be brought into the glorious Presence of this Holy God. There is no Imagination wherewith Mankind is besotted, more foolish, none so pernicious as this, That Persons not purified, not sanctified, not made holy in this Life, should afterwards be taken into that state of Blessedness which consists in the Enjoyment of God. There can be no Thought more Reproachfull to his Glory, nor more inconsistent with the Nature of the things themselves. For neither can such Persons enjoy him, nor would God himself be a Reward unto them. They can have nothing whereby they should adhere unto him as their chiefest Good, nor can see anything in him that should give them Rest or Satisfaction; nor can there be any Medium whereby God should Communicate himself unto them, supposing them to contue thus unholy, as all must do who depart out of this Life in that Condition. Holiness indeed is perfected in Heaven, but the Beginning of it is inviolably and unalterably confined to this World; and where this fails, no hand shall be put unto that Work unto Eternity. All unholy persons therefore who seed and refresh themselves with Hopes of Heaven and Eternity, do it merely on false Notions of God and Blessedness, whereby they deceive themselves. Heaven is a place where as well they would not be, as they cannot be; in itself it is neither desired by them, nor fit for them. He that hath this Hope indeed, that he shall see God, purifieth himself even as he is pure, 1 Joh. 3. 2. 3. There is therefore a manifold Necessity of Holiness impressed on us, from the Consideration of the Nature of that God whom we serve and hope to enjoy, which is Holy.

[Sect. 14] I cannot pass over this Consideration, without making some especial Improvement of it. We have seen how all our Concernment and Interest in God both here and hereafter, do depend on our being Holy. They invented a very effectual Means for the Prejudicing, yea indeed a fatal Engine for the Ruin of true Holiness in the World, who built it on no other bottom, nor pressed it on any other motive, but that the Acts and Fruits of it were Meritorious in the sight of God. For whether this be Believed and complied withal or not, true Holiness is ruined, if no other more effectual Reason be substituted in its room. Reject this Motive, and there is no need of it; which I am persuaded hath really taken place in many, who being taught that good Deeds are not meritorious, have concluded them useless. Comply with it, and you destroy he Nature of true Holiness, and turn all the pretended Duties of it into Fruits and Effects of spiritual Pride and blind Superstition. But we see the Necessity of it with respect unto God, hath other Foundations suited unto, and consistent with the Grace and Love and Mercy of the Gospel. And we shall fully show in our Progress, that there is not one Motive unto it, that is of any real Force or Efficacy, but perfectly complyes with the whole Doctrine of the free undeserved Grace of God towards us by Jesus Christ; nor is there any of them which gives the least Countenance unto anything of worth in ourselves, as from ourselves, or that should take us off from an absolute and universal Dependance on Christ for Life and Salvation. But yet such they are, as render it as necessary unto us to be Holy, that is, to be sanctified, as to be Justified. He that thinks to please God, and to come to the Enjoyment of him without Holiness, makes him an unholy God, putting the highest Indignity and Dishonor imaginable upon him. God deliver poor Sinners from this Deceit. There is no Remedy, you must leave your Sins, or your God. You may as easily reconcile Heaven and Hell, the one remaining Heaven and the other Hell, as easily take away all Difference between Light and Darkness, Good and Evil, as procure Acceptance for unholy Persons with our God. Some live without God in the World; whether they have any Notion of his Being or no, is not material: They live without any Regard unto him, either as unto his present Rule over them, or his future Disposal of them. It is no wonder if Holiness, both Name and Thing, be universally despised by these Persons; their Design being to serve their Lusts to the utmost, and immerse themselves in the Pleasures of the World, without once taking God into their Thoughts, they can do no otherwise. But for Men who live under some constant sense of God, and an eternal Accountableness unto him, and thereon do many things he requires, and abstain from many Sins that their Inclinations and Opportunities would suggest and prompt them unto, not to endeavor after that universal Holiness which alone will be accepted with him, is a deplorable Folly. Such men seem to Worship an Idol all their days. For he that doth not endeavor to be like unto God, doth contrarily think wickedly that God is like unto himself. It is true, our Interest in God is not built upon our Holiness, but it is as true, that we have none without it. Were this Principle once well fixed in the Minds of men, that without Holiness no man shall see God, and that enforced from the Consideration of the Nature of God himself, it could not but influence them unto a greater Diligence about it, than the most seem to be engaged in.

[Sect. 15] There is indeed amongst us a great Plea for Morality, or for Moral Virtue; I wish it be more out of Love to Virtue its self, and a Conviction of its Usefulness, than out of a Design to cast Contempt on the Grace of our Lord Jesus Christ and the Gospel, as it is declared by the faithful Dispensers of it. However, we are bound to believe the Best of all men. Where we see those who so plead for Moral Virtues, to be in their own Persons, and in their Lives, modest, sober, humble, patient, self-denying, charitable, useful towards all, we are obliged to believe, that their Pleas for Moral Virtue proceed from a Love and Liking of it. But where men are proud, furious, worldly, revengeful, profane, intemperate, covetous, ambitious, I cannot so well understand their Declamations about Virtue. Only I would for the present inquire, What it is that they intend by their Morality. Is it the Renovation of the Image of God in us by Grace? is it our Conformity from thence unto him in his Holiness? is it our being Holy in all Manner of Holiness, because God is holy? is it the acting of our Souls in all Duties of Obedience, from a Principle of Faith and Love, according to the Will of God, whereby we have Communion with him here, and are lead towards the Enjoyment of him? If these are the things which they intend, what is the matter with them? why are they so afraid of the Words and Expressions of the Scripture? Why will they not speak of the things of God in Words that the Holy Ghost teacheth? Men never dislike the Words of God, but when they dislike the Things of God; Is it because these Expressions are not intelligible, People do not know what they mean, but this of Moral Virtue they understand well enough? We appeal to the Experience of all that truly fear God in the World unto the contrary. There is none of them, but the Scripture Expressions of the Causes, Nature, Work and Effects of Holiness, do convey a clear experimental Apprehension of them unto their Minds: Whereas, by their Moral Virtue, neither themselves, nor any else, do know what they intend, since they do or must reject the common received Notion of it, for Honesty amongst men. If therefore they intend that Holiness hereby which is required of us in the Scripture, and that particularly on the Account of the Holiness of that God whom we serve, they fall into an high Contempt of the Wisdom of God, in despising of those Notices and Expressions of it, which being used by the Holy Ghost, are suited unto the spiritual Light and Understanding of Believers; substituting their own arbitrary, doubtful, uncertain Sentiments and Words, in their Room and place. But if it be something else which they intend, as indeed (evidently it is, nor doth any man understand more in the Design, than Sobriety and Usefulness in the World, things singularly good in their proper place) then it is no otherwise to be looked on, but as a Design of Satan to undermine the true Holiness of the Gospel, and to substitute a deceitful and deceiving Cloud or Shadow in the Room of it.

[Sect. 16] And moreover, what we have already Discoursed, doth abundantly evince the folly and falsehood of those clamorous Accusations, wherein the most important Truths of the Gospel are charged as inconsistent with, and as repugnant unto Holiness. The Doctrine, say the Socinians, of the Satisfaction of Christ, ruins all Care and Endeavors after an Holy Life: For when men do believe that Christ hath satisfied the Justice of God for their Sins, they will be inclined to be careless about them, yea to live in them. But as this Supposition doth transform Believers into Monsters of Ingratitude and Folly, so it is built on no other Foundation than this, that if Christ take away the Guilt of Sin, there is no Reason in the Nature of these things, nor mentioned in the Scripture why we should need to be holy, and keep ourselves from the Power, Filth and Dominion of Sin, or any way Glorify God in this World; which is an Inference weak, false and ridiculous. The Papists and others with them, lay the same Charge on the Doctrine of Justification through the Imputation of the Righteousness of Christ unto us. And it is wonderful to consider with what virulent Railing this Charge is managed by the Papists, so with what scorn and scoffing, with what Stories and Tales some amongst ourselves endeavor to expose this sacred Truth to Contempt, as though all those by whom it is Believed, must consequently be Negligent of Holiness and good Works. Now although I deny not, but that such men may find a great Strength of Connection between these things in their own Minds, seeing there is a Principle in the corrupt Heart of man to turn the Grace of God into Lasciviousness, yet (as shall in due time be proved) this sacred Truth is both Doctrinally and Practically the great constraining Principle unto Holiness and Fruitfulness in Obedience. For the present I shall return no other Answer unto those Objections, but that the Objectors are wholly mistaken in our Thoughts and Apprehensions concerning that God whom we serve. God in Christ whom we Worship, hath so revealed his own Holiness unto us, and what is necessary for us on the Account thereof, as that we know it to be a foolish, wicked and blasphemous thing, for any one to think to please him, to be accepted with him, to come to the Enjoyment of him, without that Holiness which he requireth, and from his own Nature cannot but require. That the Grace or Mercy, or Love of this God, who is our God, should encourage those who indeed know him, unto Sin, or countenance them in a Neglect of Holy Obedience to him, is a monstrous Imagination. There are as I shall show afterwards, other invincible Reasons for it, and Motives unto it. But the owning of this one Consideration alone, by them who Believe the Grace of the Gospel, is sufficient to secure them from the Reproach of this Objection.

[Sect. 17] Moreover, from what hath been discoursed, we may all Charge ourselves with Blame for our Sloth and Negligence in this Matter. It is to be feared, that we have none of us endeavored as we ought, to grow up into this Image and Likeness of God. And although for the main of our Duty herein, our Hearts may not condemn us, yet there are no doubt sundry things that belong unto it, wherein we have all failed. Our Likeness unto God, that wherein we bear his Image, is our Holiness, as hath been declared. Wherever there is the Holiness of Truth before described, in the Essence of it, there is a radical Conformity and likeness unto God. In the first Communication of it unto us, through the Promises of the Gospel, we are made Partakers 〈 in non-Latin alphabet 〉 , of the Divine Nature, 1 Pet. 1. 4. Such a new spiritual Nature as represents that of God himself: Being begotten by him, we are made partakers of his Nature. But though all Children do partake of the Nature of their Parents, yet they may be, and some of them are very deformed, and bear very little of their Likeness. So is it in this matter; we may have the Image of God in our Hearts, and yet come short of that Likeness unto him in its Degrees and Improvement which we ought to aim at. And this happens Two ways; (1) When our Graces are weak, withering, and unthrifty; for in their flourishing and fruit-bearing is our Likeness unto God evidenced, and in them doth the Glory of God in this World consist. (2) When by the Power of our Corruptions or our Temptations, we contract a Deformity; something that hath the Likeness of the old crooked Serpent. Where either of these befall us, that our Graces are low and thriftless; that our Corruptions are high and active, frequently discovering themselves; there, though the Image of God may be in us, there is not much of his Likeness upon us, and we come short of our Duty, in this great and Fundamental Duty of our Faith and Profession. So far as it is thus with us, may we not, ought we not greatly to blame ourselves? Why are we so slow, so Negligent in the pursuit of our principal Interest and Happiness? Why do we suffer every thing, why do we suffer any thing to divert our Minds from, or retard our Endeavors in this Design? Wherefore, that I may contribute something to the awakening of our Diligence herein, I shall add some few Motives unto it, and some Directions for it, that herein we may be found perfecting Holiness in the Fear of the Lord, which is the only way whereby we may be like unto him, in this World.

[Sect. 18] First, In our Likeness unto God, consists the Excellency and Preeminence of our Nature, above that of all other Creatures in the world, and of our Persons above those of other Men, who are not partakers of his Image.

For, (1) With Reference unto other Things, this is the highest Excellency that a Created Nature is capable of. Other things had External Impressions of the Greatness, Power, and Goodness of God upon them; Man alone in this lower world was capable of the Image of God in him. The Perfection, the Glory, the Preeminence of our Nature in the first Creation, was expressed only by this, that we were made in the Image and likeness of God, Gen. 1. 26, 27. This gave us a Preeminence above all other Creatures, and hence a Dominion over them ensued. For although God made a distinct grant of it unto us, that we might the better understand and be thankful for our Privilege; yet was it a necessary Consequence of his Image in us. And this is that which James respects, where he tells us, that 〈 in non-Latin alphabet 〉 , every Nature, the Nature of all things in their several kinds, 〈 in non-Latin alphabet 〉 , is tamed, that is, subjected to the Nature of man. He renders 〈 in non-Latin alphabet 〉 Gen. 1. 28. by 〈 in non-Latin alphabet 〉 , which the LXX. render 〈 in non-Latin alphabet 〉 , subdue it. But being not contented to be like God, that is in Holiness and Righteousness, we would be as God in Wisdom and Sovereignty; and not attaining what we aimed at, we lost what we had, Gen. 3. 5. Being in honor we continued not, but became like the Beasts that perish, Psal. 49. 12. we were first like God, and then like Beasts, 2 Pet. 2. 12. By the loss of the Image of God, our Nature lost its Preeminence, and we were reduced into order amongst perishing Beasts. For notwithstanding some feeble Relics of this Image yet abiding with us, we have really, with respect unto our proper End, in our lapsed Condition, more of the Bestial Nature in us, than of the Divine. Wherefore the Restauration of this Image in us by the Grace of Jesus Christ, Ephes. 4. 24. Col. 3. 10, is the Recovery of that Preeminence and Privilege of our Nature which we had foolishly lost. Hereby there is an Impression again made upon our Natures of the Authority of God, which gives us a Preeminence above other Creatures, and a Rule over them; yea, that whole Dominion which Mankind scrambles for with Craft and Violence, over the residue of the Creation, depends on this Renovation of the Image of God in some of them. Not that I judge that men's Right and Title to their Portion and Interests in this world, doth depend on their own Personal Grace or Holiness; But that if God had not designed to renew his Image in our Nature by Jesus Christ, and as the Foundation thereof to take our Nature into Union with himself in the person of his Son, and thereby to gather up all things unto a New Head in him, and to make him the first-born of the Creation, the Head and Heir of all, he would not have continued anything of Right or Title therein. It was upon the Promise and the Establishment of the New-Covenant, that this Right was restored unto us. So it is expressed in the Renovation of the Covenant with Noah and his Children, Gen. 9. 1, 2. God blessed Noah and his Sons, and said unto them, Be fruitful and multiply, and replenish the Earth; and the fear of you, and the dread of you shall be upon every beast of the Earth, and upon every fowl of the Air, and upon all that moveth on the Earth, and upon all the Fishes of the Sea, into your hand are they delivered; which is an express Renovation of the Grant made unto us at our first Creation, Gen. 1. 28. The Right whereunto we had lost, in our Loss of the Image of God. And therefore in that service wherein the Creature is continued unto Mankind, it is made Subject to vanity, and put into bondage, in which state though it groan, and look out as it were for Deliverance, it must continue until God hath accomplished the whole Design of the glorious liberty of his Children, Rom. 8. 20, 21. Whatever they may Pride themselves in, their Parts or Enjoyments, however they may sport themselves in the Use or Abuse of other Creatures, if this Image of God be not renewed in them, they have really no great Preeminence above the things which perish under theirhands, 2 Pet. 2. 12. God having Exalted our Natures by Union with himself in the Person of his Son, requires of us to preserve its Dignity above others.

[Sect. 19] (2) Again, this is that which gives Privilege and Preeminence unto the persons of some above others; The Righteous, saith the wiseman, is more Excellent than his Neighbor, Prov. 12. 26. It is seldom that this is so upon the account of Civil Wisdom, Wealth, Greatness, or Power. There is nothing can establish this general Rule, but their conformity and likeness to God. Hence are such persons called the Saints in the Earth, and the Excellent, Psal. 16. 3. Both the Terms 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 do first belong properly to God. He above is absolutely 〈 in non-Latin alphabet 〉 or Holy; and he is 〈 in non-Latin alphabet 〉 Psal. 8. 2. unto men they are ascribed upon their Likeness unto him in Holiness. This makes them the Saints and Excellent in the Earth, that gives them a Preeminence of Office and Authority in some above others. And this Dignity of Office reflects a Dignity of Person on them who are vested in it, and communicates a Preeminence unto them; For their Office and Authority is from God, which gives both it and them a real Privilege and Honor above others. But that which is Originally in and from Persons themselves, is solely from the Renovation of the Image of God in them, and is heightened and increased according to the Degrees they attain in the Participation of it. The more Holy, the more Honorable. Hence wicked men in the Scripture are said to be vile, 〈 in non-Latin alphabet 〉 Psal. 12. 8. Quisquiliae hominum, trifling vilenesses; And the Righteous are said to be Precious and Valuable. And hence it is, that there hath ofttimes an Awe been put on the spirits of vile and outrageous sinners, from the Appearances of God in Holy Persons. And indeed at all times, where men do Eminently bear a Conformity to God in Holiness, wicked men exasperated by their secular Interests, Prejudices, and an unconquerable Adherence to their Lusts, may oppose, revile, reproach and persecute them, but secretly in their Hearts they have an Awe from the Likeness of God in them, whence they will sometimes dread them, sometimes flatter them, and sometimes wish that they were not, even as they deal with God himself. Why do we weary ourselves about other things? why do we spend our Labor in vain, and our Strength for that which is not bread? such will all Endeavors after any other Excellency at length appear.

[Sect. 20] Herein lies the whole of that Dignity which our Nature was made for, and is capable of; Sin is the sole debasement of it, that alone whereby we render ourselves base and contemptible. Men's self-pleasing in the ways and fruits of it, or in worldly Advantages, and their Mutual Applauses of one another, will suddenly vanish into smoke. It is Holiness alone that is Honorable, and that because there is in it the Image and Representation of God. I think we are satisfied, that the Dignity of Professors above others, doth not consist in Worldly or Secular Advantages, for they are very few who have them; Not many wise men after the flesh, not many mighty, not many noble are called, 1 Cor. 1. 26. nor doth it consist in spiritual gifts; many who have excelled us, not only in the Degree of them, but in the Kind also, who have had extraordinary Gifts of the Spirit, shall be shut out of Heaven with the worst of the world, Matth. 7. 22. Many shall say unto me in that day, Lord, Lord, have we not prophesied in thy Name, and in thy Name cast out devils, and in thy Name wrought 〈 in non-Latin alphabet 〉 , many miraculous work? which is more than any of us can say; yet Christ will profess unto them, I never knew you, depart from me, ye that work iniquity, you unholy persons. Nor is it in Profession itself. Many make it is rigid austerities, Renunciation of the world, and outward works of Charity, beyond the most of us, and yet perish in their Superstitions. Nor is it in the Purity of Worship, without such mixtures of Human Inventions as others defile the Service of God withal. For Multitudes may be made partakers thereof in the great house of God, and yet be Vessels of wood and stone, who being not purged from sin, are not vessels to honor, sanctified and meet for the Masters use, 2 Tim. 2. 20, 21. It consists therefore alone in that likeness unto God, which we have in and by Holiness, with what doth attend it, and is inseparable from it. Where this is not, no other thing will exempt us from the common herd of perishing mankind.

[Sect. 21] Secondly, According unto our Growth and Improvement in this likeness unto God, are our Accesses and Approaches towards Glory. We are drawing every day towards our Natural End whether we will or no; and if we do not therewithal draw nearer towards our Supernatural End in Glory, we are most miserable. Now men do but deceive themselves, if they suppose that they are approaching towards Glory in time, if they are not at the same time making nearer unto it in Grace; It is some Representation of future Glory, that therein we shall be 〈 in non-Latin alphabet 〉 , Luk. 20. 36. like, or equal unto Angels. But that respects one particular only of that state. It is a far more excellent Description of it, that we shall be like unto God, when he shall appear we shall be like him, for we shall see him as he is, 1 John 3. 2. Our glory as subjectively considered, will be our Likeness unto God according to the capacity of Creatures. And it is the highest folly for any to think that they shall love that hereafter, which now they hate; that that will be their Glory which they now abhor; such sottish Contradictions are the Minds of men filled withal. There is nothing in this World which they more despise, than to be like unto God, and they hate everyone that is so; yet pretend a Desire and Expectation of that Estate wherein they shall be so, which is a being so forever. But this will be our Glory; to behold the Face of God in Righteousness, and to be satisfied with his Likeness, Psal. 17. 15. How then shall we make Approaches towards this Glory spiritually, which at least may answer the Approaches we make towards our Ends naturally, seeing not to do so, is folly and intolerable negligence? We have no other way, but Thriving and Growing in that Likeness of God which we have here in Holiness. Hereby alone are we transformed into the Image of God, from Glory to Glory; 2 Cor. 3. 18. From one glorious Degree of Grace unto another, until one great Change shall issue all Grace and Holiness in Eternal Glory: And in our Desires for Heaven, if they are regular, we consider not so much our Freedom from Trouble as from Sin; nor in our Aym in the first place so much at complete Happiness, as perfect Holiness. And they who desire Heaven, as that which would only ease them of their Troubles, and not as that which will perfectly free them of Sin; will fall into a state wherein Sin and Trouble shall be Eternally inseparable. As therefore we would continually tend towards our Rest and Blessedness, as we would have assured and evident Pledges of it in our own Souls, as we would have Fore-tastes of it, and an experimental Acquaintance with it, (as who would not know as much as is possible of his Eternal Blessedness ) this is the Design which we ought to pursue. It is to be feared, that the most of us know not how much of Glory may be in present Grace, nor how much of Heaven may be attained in Holiness on the Earth. We have a Generation amongst us, that would fain be Boasting of Perfection, whilst in their Minds they are evidently under the Power of Darkness, corrupt in their Affections, and worldly in their Lives. But our Duty it is, to be always perfecting Holiness in the fear of the Lord. This pursued in a due Manner, is continually transforming the Soul into the Likeness of God. Much of the Glory of Heaven may dwell in a simple Cottage. And poor Persons, even under Ragges, may be very like unto God.

[Sect. 22] Thirdly, It is from our Likeness and Conformity unto God alone, that we are or may be useful in the World in a due Manner and Order. I shall have Occasion to speak more unto this afterwards, and shall therefore here only touch upon it, with respect unto one Concernment or Circumstance. God is the great