Differences in the acts of sanctification as to order — The manner of the communication of holiness by the Spirit — The rule and measure whereof is the revealed will of God, as the rule of its acceptance is the covenant of grace — The nature of holiness as inward — Righteousness habitual and actual — False notions of holiness removed — The nature of a spiritual habit — Applied unto holiness, with its rules and limitations — Proved and confirmed — Illustrated and practically improved — The properties of holiness as a spiritual habit declared — 1. Spiritual dispositions unto suitable acts; how expressed in the Scripture; with their effects — Contrary dispositions unto sin and holiness how consistent — 2. Power; the nature thereof; or what power is required in believers unto holy obedience; with its properties and effects in readiness and facility — Objections thereunto answered, and an inquiry on these principles after true holiness in ourselves directed — Gospel grace distinct from morality, and all other habits of the mind; proved by many arguments, especially its relation unto the mediation of Christ — The principal difference between evangelical holiness and all other habits of the mind, proved by the manner and way of its communication from the person of Christ as the head of the church, and the peculiar efficiency of the Spirit therein — Moral honesty not gospel holiness.
The distinction we make between the acts of the Holy Ghost in the work of sanctification concerneth more the order of teaching and instruction than any order of precedency that is between the acts themselves; for that which we have passed through concerning the cleansing of our natures and persons doth not, in order of time, go before those other acts which leave a real and positive effect upon the soul, which we now enter upon the description of, nor absolutely in order of nature: yea, much of the means whereby the Holy Ghost purifieth us consisteth in this other work of his which now lies before us; only we thus distinguish them and cast them into this order, as the Scripture also doth, for the guidance of our understanding in them, and furtherance of our apprehension of them.
We, therefore, now proceed unto that part of the work of the Holy Spirit whereby he communicates the great, permanent, positive effect of holiness unto the souls of believers, and whereby he guides and assists them in all the acts, works, and duties of holiness whatever; without which what we do is not so, nor doth any way belong thereunto. And this part of his work we shall reduce unto two heads, which we shall first propose, and afterward clear and vindicate.
And our first assertion is, *That in the sanctification of believers,*the Holy Ghost doth work in them, in their whole souls, their minds, wills, and affections, a gracious, supernatural habit, principle, and disposition of living unto God; wherein the substance or essence, the life and being, of holiness doth consist. This is that spirit which is born of the Spirit, that new creature, that new and divine nature which is wrought in them, and whereof they are made partakers. Herein consists that image of God whereunto our natures are repaired by the grace of our Lord Jesus Christ, whereby we are made conformable unto God, firmly and steadfastly adhering unto him through faith and love. That there is such a divine principle, such a gracious, supernatural habit, wrought in all them that are born again, hath been fully proved in our assertion and description of the work of regeneration. It is, therefore, acknowledged that the first supernatural infusion or communication of this principle of spiritual light and life, preparing, fitting, and enabling all the faculties of our souls unto the duties of holiness, according to the mind of God, doth belong unto the work of our first conversion. But the preservation, cherishing, and increase of it belong unto our sanctification, both its infusion and preservation being necessarily required unto holiness. Hereby is the tree made good, that the fruit of it may be good, and without which it will not so be. This is our new nature; which ariseth not from precedent actions of holiness, but is the root of them all. Habits acquired by a multitude of acts, whether in things moral or artificial, are not a new nature, nor can be so called, but a readiness for acting from use and custom. But this nature is from God, its parent; it is that in us which is born of God. And it is common unto or the same in all believers, as to its kind and being, though not as to degrees and exercise. It is that which we cannot learn, which cannot be taught us but by God only, as he teaches other creatures in whom he planteth a natural instinct. The beauty and glory hereof, as it is absolutely inexpressible, so have we spoken somewhat to it before. Conformity to God, likeness to Christ, compliance with the Holy Spirit, interest in the family of God, fellowship with angels, separation from darkness and the world, do all consist herein.