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there were two souls, but that, in the manner, com-
XLII. Now, these spiritual qualities of a man, That lau. are called, the NEWMAN. ift, Becaufe they fucceed dable disupon the departure of the old man,' 2 Cor. 5. 17. position,
whycalled Old things are passed away, bebold, all things are become
the new new. 2dly, Because they are quite other than, and very different from, the former. In which fenfe Christ said of the Apostles, Mark 16. 17.'. They Mall Speak with new tongues; that is, other tongues, Acts 2.4, different from their mother-tongue, and from those, they had learned before. And certainly these good qualities are not only different from the former, but also quite contrary to them. For, what fellowsip bath righteoufness with unrighteousness? And whar communion batb light with darkness? 2 Cor. 6. 143dly, Because, rare, excellent, and unparalleled. For, as new things, usually attract, and are efteem. ed valuable, as being preferable to old things, which are worn out by long use; so that, which is excellent and furpalling in its kind, is also called, New. In this fense God promises a new name to à condition far more excellent, than what ever they yet had. And, indeed, nothing excells this new man, which Peter declares, i Pet. 3. 4. to be in the fgbt of God of great price.
XLIV. Semetimes sanctification is called, the put. The putting on of the new man, as Epb. 4. 24. Col. 3. 10.ting on,
and the Sometimes vivification, or the quickening of the fame. Thus these laudable qualities may be considered, ing of the
quickençither as a precious ornament of the foul, 1 Pet. 3. new man,
what. 3. 4.
3, 4. P). 45. 14, 15. and PS: 93. 5. and Ps. 1101 3 Prov. 1.9, and then they are said to be put on: or, as a new creature made conformable to the example of Christ, which is all activity and life, and then he is said to live in us. These expressions denote the productions of those new qualities in us, and their cond tinual encrease and growth, and their being ineen, tives 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 consider them in their of fanati
whole compass or extent, they are co-temporary fication.
For, linis expelled, virtue or holiness is introduced by the same work, just as he, who, at the fame time, by his motion and progress, leaves the term from which he fet out, and draws near to the term, whither be at first intended. 2dly, If we confider its commence ment, 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 spiritual life. Death is removed only by life, darkness by light, poverty by riches, nakedness by cloathing, deformity by beauty, hatred of God by love. 3dly, If we consider each act a part, we find a manifold variety in the order. The illuminacion of the understanding, which is a part of the vivification of the new man, does undoubtedly go before our being displeased with ourselves, and our for row for fin, which properly belong to the norti: fication of the old man. And this sorrow again preceeds that holy alacrity of the foul, whereby. it rejoices in God: and so of the rest.
the reit. 4thly, If we view its confummation, the final destruction of the old man, which is effected at the diffolution of the body of fin, that is, of the body, by whose lufts we are polluted, and in which we fin, Rom.6. 6, is prior to the compleat fanctification of the whole man.
XLVI. Hence it appears, that fanctification does San&tificanot confift only in in the amendment of the actions, tion conaccording to the Socinians and the favourers of Pela: fifts not gianism, who don't sincerely acknowledge the corrup- the amend tion of our nature ; but in the conferring of new ha- ment of bits, which succeed to the old ones, which gradually acts, but give way. Thus Peter, among those precious "pro- beftowing mises, which we obtain, mentions the communication new haof a divine nature, a large measure of those virtues, bits. which if they be in us, they make us that we fall neither be barren, nor unfruitful in the knowledge of our Lord Jesus Christ., 2 Pet. I. 8. And Paul, Gal. 5: 22, speaking of the fruits of the spirit, fays, that they are love, joy, peace, long-suffering, &c. All which virtues of graces are habitual, inherent, and permanent, in the foul, Cor. 13. 133 And now abideth faith, hope, charity, thefe three.. Nay, sometimes the Apostle uses the very term, habit, Heb. 5. 14. Who dia tmy ažus, by reason of use (habit) bave their fenfes exercised. The encreafe indeed of this habir is acquired by repeated acts of a vigorous endeavour; though its beginning is intused 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 cause of sanctifi. God the Caxion is God. Increated, infinite holiness is the fource author of of that which is created and finire, Ezek. 20. 12,
tion. that they might know, that I am the Lord, that sanctify then, 1 Theff. 6. 23. And the very God of peace sanctify you wholly. Isa. 63. 11. Who put the Spirit of his boliness) bis boly Spirit within him. He is the author of fanctification: 1 XLVIII. For, by a special appropriation, accord. But by ing to the economy of the divine operations, this special apwork is immediately ascribed to the Holy Spirit, 2Tbel 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 Spiwas iimmediately concerned in the production of rit.
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 son operate less immediately therein than the Holy Spirit : and as the power of each divine person is the fame, fo also the action of all is one, That saying, & T4 Toleby wbom are all things, equally belongs to the father and the son, as it does to the Holy Spirit. Nor does one person act by the other, as by a mean, or instrument. But the reason of this appropriation seems to be thus : because the fanctification of a sinner, follows upon the grace and merit of Chrift; and seeing the Holy Spirit follows the Son, in the hypoftatical order of subsisting and operating, and is therefore also called, the Spirit of the Son, Gal. 4. G. - To whom then can the application of the grace and merits of the Son be more properly ascribed, than to him, who is next to the fon in order? Sanctification is such a divine operation, as supposes the will of the father, *making a testament concerning the feed, which was to be given to the fon ; and the will of the son, claiming, by right, that holy feed : who then can better claim that operation, than the Holy spirit, who is of the Father and of the Son, and who takes of the things of the Son, all that he gives unto them?
Jobn 16. 14. Cbrift the
XLIX. However, Christ, the mediator, acts here mediator a special part both as to impetration, and application. acts here, Christ impetrated, or purchased, by his merir, the both as to fanctification of the Elect. For this cause he himself impetra. tion.
came in the likeness of finful flesk, Rom. 8. 3; appeared under the load of fin, Heb. 9. 28; for this end alla himself was made fin, 2 Cor. 5. 21, that he might sanctify his church, Eph, 5. 26. The image of God being defaced and loft, could not possibly be restored ta to sinful man, unless he, who is the personal image of God the Father, should first" affume the image of man, and that of a sinner and a flave, and fo expose himself to the unjust hatred of men,
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, fanElification. 1 Cor. 1.32.
L. But that'which he impetrated. He applies : ne And apunites the elect to himself by his fpirit; and then plication. the virtue of his death and resurrection flows from him to them: so that being planted together in the likenefs of bis death, they shall be also in the likenefs of his resurrection; and their old man crucified with him, and they being dead with Christ, foall clfo live with him, Romi 6. 5, 8. and, by the cross of Christ, the world is trucified to them; and they to the world, Gal. 6. 14. This is the effect of meditating on the cross of Christ. And the power of his resurrection, Pbil. 3. 10, pro duces a new life in them. For, he himself being taised from the dead, has received, not only for himself, 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 most refreshing streams flow to all his members: hence, from his own life, by a most conclusive argument, he inferred the life of his people, John 14. 19. Because I live, ye shall live also:
1 LI. Moreover, that work of God, which produces
San&tifica. our fanctification, is performed by a real, superna
formed by tural, and most powerful efficacy, reaching to the a real ettifull effect, as we have already intimated, when treat- cacy, ed on effectual-calling and regeneration. For, we
reaches to are his rómu.ca, workmanship, created in Christ Jesus into the full good works, Eph. 2: 10. By the very
power, effect. which was displayed and exerted in the work of the old creation, he forms his own people to good works, or, which is the same thing, he sanctifies them. He gives an heart to perceive, and eyes to see, and ear's to bear, Deut. 29.4. He puts his spirit within them, and causes them to walk in his statutes, and to keep his gudgments, Ezek. 36.27. He gives them one heart, and