there were two fouls, but that, in the manner, commonly received among philofophers, Paul diftinguishes the faculties of one and the fame foul. And by BODY, it is plain, is denoted the receptacle of the foul. And the whole man will, at laft, be fanctified, when the fpirit fhall think nothing, the foul defire nothing, the body execute nothing, but what is agreeable to the will of God.

the new

man.

XLIII Now, thefe fpiritual qualities of a man, That lau are called, the NEW MAN Ift, Becaufe they fucceed dable difupon the departure of the old man, 2 Cor. 5. 17. pofition, whycalled Old things are paffed away, bebold, all things are become new. 2dly, Becaufe they are quite other than, and very different from, the former. In which fenfe Christ said of the Apoftles, Mark 16. 17. They shall Speak with new tongues; that is, other tongues, Ats 2.14, different from their mother-tongue, and from thofe, they had learned before. And certainly thefe good qualities are not only different from the former, but also quite contrary to them. For, what fellowfhip bath righteoufnefs with unrighteousness? And what communion bath light with darkness? 2 Cor. 6. 14. 3dly, Because, rare, excellent, and unparalleled. For, as new things, ufually attract, and are esteemed valuable, as being preferable to old things, which are worn out by long ufe; fo that, which is excellent and furpaffing in its kind, is alfo called, New. In this fenfe God promifes a new name to the godly, Ifa. 62. 2. Rev. 2.. 17. and 3. 12, that is, a condition far more excellent, than what ever they yet had. And, indeed, nothing excells this new man, which Peter declares, 1 Pet. 3. 4. to be in the fight of God of great price..

4

XLIV. Semetimes fanctification is called, the put-The putting on of the new man, as Eph. 4. 24. Col. 3. 10. ting on, and the Sometimes vivification, or the quickening of the fame. Thus these laudable qualities may be confidered, ing of the çither as a precious ornament of the foul, r Pet. 3. new man,

quicken

3. 4. what.

1

of fancti

fication.

3. 4. PJ. 45. 14, 15. and Pf. 93. 5. and P. 110 31 Prov. 1.9, and then they are faid to be put on: org as a new creature made conformable to the example of Chrift, which is all activity and life, and then he is faid to live in us. Thefe expreffions denote the productions of thofe new qualities in us, and their cond tinual encrease and growth, and their being incentives to action: all which have here the nature of a term, to which they tend.

The order XLV. We may view the parts of our fanctifica of theparts tion in this order, ift, If we confider them in their whole compafs or extent, they are co-temporary, For, fin is expelled, virtue or holiness is introduced by the fame work, juft as he, who, at the fame time, by his motion and progrefs, leaves the term from which he fet out, and draws near to the term, whither he at first intended. 2dly, If we confider its commencement, the vivification, or quickening of the new man, is first in the order of nature. For, all the vir tue and efficacy against fin, proceeds from a principle of a new and fpiritual life. Death is removed only by life, darkness by light, poverty by riches, nakednels by cloathing, deformity by beauty, hatred of God by love. 3dly, If we confider each act a part, we find a manifold variety in the order. The illumination of the understanding, which is a part of the vivification of the new man, does undoubtedly go before our being difpleased with ourselves, and our for row for fin, which properly belong to the morti fication of the old man. And this forrow again preceeds that holy alacrity of the foul, whereby it rejoices in God and fo of the reft. 4thly, If we view its confummation, the final deftruction of the old man, which is effected at the diffolution of the body of fin, that is, of the body, by whofe lufts we are polluted, and in which we fin, Rom. 6. 6, is prior to the compleat fanctification of the whole man.

XLVI. Hence

on con

in the

XLVI. Hence it appears, that fanctification does Sanctificanot confift only in in the amendment of the actions, tion conaccording to the Socinians and the favourers of Pela- only in gianifm, who don't fincerely acknowledge the corrup- the amend tion of our nature; but in the conferring of new ha- ment of bits, which fucceed to the old ones, which gradually acts, but give way. Thus Peter, among thofe precious pro- bestowing mises, which we obtain, mentions the communication new ha of a divine nature, a large measure of those virtues, bits. which if they be in us, they make us that we fhall neither be barren, nor unfruitful in the knowledge of our Lord Jefus Chrift 2 Pet. 1. 8. And Paul, Gal. 5. 22, fpeaking of the fruits of the fpirit, fays, that they are love, joy, peace, long-fuffering, &c. All which virtues or graces are habitual, inherent, and permanent, in the foul, Cor. 13. 1 3. And now abideth faith, hope, charity, these three. Nay, fometimes the Apostle uses the very term, habit, Hebs 5. 14. Who did thy w, bý reason of use (habit) have their fenfes exercifed. The encreafe indeed of this habit is acquired by repeated acts of a vigorous endeavour; though its beginning is intufed by the Holy Spirit, who fills the elect with the knowledge of the will of God, in all wisdom and spiritual understanding. Col. 1.9.

XLVII. The author and efficient caufe of fanctifi- God the cation is God. Increated, infinite holiness is the fource author of of that which is created and finite, Ezek. 20. 12, tion. fanctificathat they might know, that I am the Lord, that fanctify them. 1 Theff. 5. 23. And the very God of peace fantify you wholly.Ifa. 63. 11. Who put [the spirit of his boliness] bis boly Spirit within him. He is the author of fanctification.

tion

bXLVIII. For, by a special appropriation, accord- But by ing to the economy of the divine operations, this fpecial ap work is immediately afcribed to the Holy Spirit, 2Theff. propria2. 13, through fan&tification of the spirit. Tit. 3. 5, re- is attribut newing of the Holy Ghost: and fo in many other places, ed to the This is not however done, as if the Holy Spirit alone Holy Spi was immediately concerned in the production of rit.

fancti

دو

fanctification, and the Father and Son fanctified only mediately by the Spirit. For, that power, by which holiness is produced in the Elect, is common to the individed Trinity. Nor do the father and fon operate lefs immediately therein than the Holy Spirit and as the power of each divine perfon is the fame, fo alfo the action of all is one, That faying, ' rada, by whom are all things, equally belongs to the father and the fon, as it does to the Holy Spirit. Nor does one perfon act by the other, as by a mean, or inftrument. But the reafon of this appropriation feems to be thus because the fanctification of a finner, follows upon the grace and merit of Chrift; and feeing the Holy Spirit follows the Son, in the hypoftatical order of fubfifting and operating, and is therefore alfo called, the Spirit of the Son, Gal. 4. 6. To whom then can the application of the grace and merits of the Son be more properly afcribed, than to him, who is next to the fon in order? Sanctification is fuch a divine operation, as fuppofes the will of the father, making a testament concerning the feed, which was to be given to the fon; and the will of the fon, claiming, by right, that holy feed: who then can better claim that operation, than the Holy fpirit, who is of the Father and of the Son, and who takes of the things of the Son, all that he gives unto them? John 16. 14.

Christ the

XLIX. However, Chrift, the mediator, acts here mediator a fpecial part both as to impetration, and application. acts here, Chrift impetrated, or purchased, by his merit, the both as to fanctification of the Elect. For this cause he himself impetracame in the likeness of finful flesh, Rom. 8. 3, appeared tion. under the load of fin, Heb. 9. 28; for this end alsa himfelf was made fin, 2 Cor. 5. 21, that he might fanétify his church, Eph, 5. 26. The image of God being defaced and loft, could not poffibly be restored to to finful man, unless he, who is the perfonal image of God the Father, fhould first affume the image of man, and that of a finner and a flave, and fo expofe himself to the unjuft hatred of men,

and

and the most righteous vengeance of God, as if he had been the greatest of all criminals: and thus he is made unto us, by his merit, fan&tification. 1 Cor. 1. 32.

L. But that which he impetrated. He applies: he And apunites the elect to himself by his fpirit; and then plication. the virtue of his death and refurrection flows from him to them: fo that being planted together in the likeness of bis death, they shall be alfo in the likenefs of his refurrection; and their old man crucified with him, and they being dead with Chrift, shall alfo live with him, Rom: 6.5, 8. and, by the cross of Chrift, the world is crucified to them, and they to the world, Gal. 6. 14. This is the effect of meditating on the cross of Chrift. And the power of his refurrection, Phil. 3. 10, pro duces a new life in them. For, he himself being raifed from the dead, has received, not only for himfelf, a new and a glorious life, but a fountain of a new and holy life for all his people; from which, by a continued influence, the moft refreshing streams flow to all his members: hence, from his own life, by a most conclufive argument, he inferred the life of his people, John 14. 19. Becaufe 1 live, ye shall live alfo.

tion per

reaches to

LI. Moreover, that work of God, which produces Sanctificaour fanctification, is performed by a real, fuperna- formed by tural, and most powerful efficacy, reaching to the a real effifull effect, as we have already intimated, when treat- cacy, ed on effectual-calling and regeneration. For, we which are his wámpa, workmanship, created in Chrift Jefus unto the full good works, Eph. 2. 10. By the very fame power, effect. which was difplayed and exerted in the work of the old creation, he forms his own people to good works, or, which is the fame thing, he fanctifies them. He gives an heart to perceive, and eyes to fee, and ears to bear, Deut. 29. 4. He puts his fpirit within them, and causes them to walk in his statutes, and to keep his judgments, Ezek. 36. 27. He gives them one heart, and