Chapter III
That the Holy Ghost, in regenerating us, works in us an abiding principle of a spiritual life, demonstrated by other arguments deduced from the nature of the work wrought in us.
I have thus far proved, by direct scriptures, that by regeneration we receive an inward principle of life. I shall now use other demonstrations of it.
1. If in regeneration there be a mortification of that flesh in part, which (as we heard) is an inherent corruption, then there is an habitual principle of grace, that cometh in the room of that inherent corruption that was destroyed. That in regeneration there is a mortification of an inherent corruption, is evident, because the subject of mortification is that flesh that dwells in us ; for if there be such a * body of sin in us, it must be de stroyed, Rom. vi. 6. And therefore the subject hereof is called the old man, the body of sin, the earthly members, throughout the Scriptures. And also it appears by this, that if mortification were but a deading the soul to a present act of sinning, then it were no more but restraining grace. Well then, if this mortification be a destruction of an inherent corruption, then there is also an habitual principle of grace comes in the room of it. This is evident ; (1.) Because vivification, or quickening, is of as large an extent as mor tification can be supposed ; for they are commensurable. The spirit of life that comes into us is proportioned, and is as large and ample as the death of sin, and God s work in quickening is no less than what is seen in morti fying- (2.) And secondly ; If it were otherwise, this also would follow, that so much of the soul in which sin was afore, and in which sin is now mortified, should remain (as the apostle speaks) naked and unclothed upon with grace, and have neither grace nor corruption in it. And so, whereas still a part of the soul remains corrupt habitually, this other part would remain unsanctified habitually. The state and condition of the soul would have this disadvantage in it, that unto evil it hath a bias, a poise, or (as the apostle expresseth it) a weight continually to pull it down, but it would have no inherent quality of grace to carry it God-ward, in that other part in which corruption is destroyed, but remain naked, and neutral, and vola tile, to be tossed with the very* wind. And yet (according to those men s opinions that held the contrary to ours) this man must be said to be re generate forsooth, in as true a sense as the part remaining corrupt in him is said to be corrupt. Which indeed is in effect all one as to affirm that a man is as truly alive that hath not a soul remaining in him, as he is dead whose soul is not only gone out of him, but expelled.
(3.) Yea, thirdly ; this would necessarily follow, that so much of the soul as had a corrupt habit expelled, and not a new contrary habit intro duced, would be just in that condition which the papists feign to have been due to man in innocency, even in pure naturals, without supernatural grace, which they say was added but as a bridle unto nature or sin. I speak this to those that know this opinion which our divines detest, viz., that the restoring of us is but to such a condition, and that this is all our gospel regeneration. And yet this will follow upon the assertion that natural corruption only is mortified, and not habitual grace restored.
* Qu. every ? ED.
202 THE WORK OF THE HOLY GHOST [BOOK V.
(4.) Add to all these a fourth argument. If grace wrought in us be the perfect curing and healing of corruption, then if flesh be a corrupt principle inherent, so must grace likewise be an inherent principle. There is a habitual aversion from God and a conversion to the creature, a frame of heart set and inclined that way ; and it is not exciting grace will propor tionately cure an habitual distemper, for as in the bodily, so in soul diseases, contraries are cured but by contraries. If therefore Christ comes with full healing in his wings, and sanctifies throughout, he doth cure habitual cor ruption with habitual impressions on the mind and will.
2. A second demonstration is taken from the parallel of the new creature to the image of God, which at and with man s first creation was given to him, and which he hath now left. It is evident it consisted not in bare acts of holiness, for he is said to be created in it. It was therefore as well produced by creation as the soul of man, and concreated therewith. And he is said to be created in it, before he put forth any act of knowledge, or righteousness ; and yet he lost it by sinning. What can that be but some thing that is distinguished from the soul and the faculties of it, for it was lost ; and distinct also from all acts of the soul, or actings upon him, for an image notes a thing permanent and inherent. I say what could this be but habitual inclinations and dispositions unto whatsoever was holy and good, insomuch as all holiness radically dwelt in him ? The apostle informs us, that the image of God at first was in righteousness and true holiness, Eph. iv. 24, and Col. iii. 10. Now the same holiness and righteousness is required of us, when we are called to turn to God. God calls for his old debt ; yea, and it is as expressly said that this new image is created after God, in answerableness unto God s creating that image at first. And surely to confirm this I may add, 1. That if original righteousness be still required in us, then habitual holiness ; else the want of it would be no sin.
Again, secondly ; Christ, in being a quickening Spirit, doth as much for us in respect of God s image as Adam should have done if he had not fallen. Adam would have conveyed it to his children long before they could have put forth any act ; therefore sure in quickening us Christ must convey at least the same, if not higher ; else God doth not so much for us in restor ing his image, as he did at our first creation. Yea Adam had in conveying it, if he had stood, done more than Christ doth for us. Yea, and therefore when the creation of this image is spoken of, it is not only in one place said to be, lie, sviyvusiv, for knowledge, that is, to enable to know ; and there fore notes a new created power, but it is expressly termed a workmanship
created to good works, Eph. ii. 10. It is a whole frame of new powers, to enable a man to act that for which good works are ordained.
Yea, further, if the new creature be truly the image of God s holiness, then there is a permanent holiness of nature, or divine nature, as it is called. For God is first holy in his nature and in himself, and then is holy and righteous in all his ways and works ad extra. He is good, and so doth good, Ps. cxix. 68, and the thing is undeniable as to his transient actings ; for if God had never made or done any good to the creatures, or given his law, or sent his Son, yet he had been as good in his nature, and was so from everlasting. Yea, some attributes which yet were in him, as power, mercy, &c., had never put forth acts, &c., had there not been creatures.
3. A third demonstration of it is drawn from what is said of some infants, when it is expressly said of such, that they are sanctified in the womb. So it is said of Johrr the Baptist, Luke i. 15, that he was filled with the Holy Ghost, as sanctifying of him even from the womb. He puts that in
CHAP. IV.] IN OUR SALVATION. 203 emphatically. And to be filled with the Spirit hath a respect to that great measure of the fruits of the Spirit wrought in him then ; they were not actings holily, therefore habitual holiness. And because there was that in him which was born a spirit of the Spirit, in relation thereunto it is said of him, ver. 80, that he grew and was strengthened in spirit, that is, in that inner man begotten at first, which now grew up and was actually strengthened and enlarged. And there is this further confirmation of this, that there is in infants a capacity of this habitual holiness. For first; In the state of innocency they should have had that image of God (spoken of afore) conveyed by birth, which Adam had by creation, for he was to beget in his likeness.
Secondly ; They have, now man is fallen, the image of inherent corrup tion conveyed. And they should not have been capable of sin inherent upon Adam s fall, if by the law of nature they had not been capable of hav ing inherent holiness conveyed by birth. For sin and the evil is conveyed but upon the equity of that law, that the contrary good should have been conveyed, if Adam had stood. And it is withal as certain, that so far as they are capable of sin, whilst infants, they are so far capable of the con trary holiness ; and therefore of habitual holiness, as well as of habitual sin, the venom of which we all feel in our bowels from the womb.