struments of unrighteoufnefs unto fin, are now inftruments of righteousness unto God," Rom. vi. 13. In a fanctified perfon, the eyes, the tongue, the ears, the hands, and the feet, are not only restrained from giving the leaft occafion to entice and difturb the mind, as Paul faid of himself, that he "kept under his body, and brought it into Tubjection," 1 Cor. ix. 27. but all of them are ready, and inclined to obey God, to whom they yield themselves, in order to the practice of righteousness, and even as weapons, by which the kingdom of fin and Satan may be ftrongly oppofed. For fo long as the most eminent virtues lie concealed in the inward recefs of the mind, they cannot edify our neighbour and gain him over from fin to holiness; but when they are exercifed by the members of the body, when the tongue lays itself out in the praises of God, and the commendation of virtue or holinefs; the hands and feet in affisting his neighbour, and the other parts of the body, according to their feveral capacities, in the practice of religion; it is then he fights manfully for extirpating vice and promoting virtue. Nor can it be doubted but the Apoftle's expreffion imports all this.

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XLII. From all this it is now evident, that even the new man no less than the old, poffeffes the old man both soul and body, according to the command of Paul, 1 Cor.vi. 20. "Glorify God in your body, and in your fpirit, which are God's :" and his prayer, 1 Thef. v. 23. "And the very God of peace fanctify you wholly, and your whole spirit, and foul, and body, be preferved blamelefs unto the coming of our Lord Jefus Chrift." Interpreters differ with refpect to the diftinction between fpirit and foul, and the fignification of each term. gree with thofe who, by fpirit, understand the mind, the sozov, or leading faculty of man, called by Philo de Mundo, iéggτov ävlgùTM8 yigz, the felect ornament of man, in which his principal excellence above the other creatures confifts; and elfewhere called by the apoftle vs. mind, Eph. iv. 17. but by foul, the inferior faculties, not as if 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. the whole man will at last be fanctified, when the spirit shall ⚫ think nothing, the foul defire nothing, the body execute nothing, but what is agreeable to the will of God.

And

XLIII. Now, thefe fpiritual qualities of a man, are called the NEW MAN. 1ft, Because they fucceed upon the departure

of

of the old man, 2 Cor. v. 17. Old things are paffed away, behold all things are become new. 2dly, Because they are quite other than, and very different from the former. In which fenfe Chrift faid of the Apoftles, Mark xvi. 17. They fhall Speak with new tongues; that is, other tongues, Acts ii. 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 alfo quite contrary to them. For what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? 2 Cor. vi. 14. 3dly, Because rare, excellent, and unparalleled. For as new things usually attract and are efteemed valuable, as being preferable to old things which are worn out by long use; so that which is excellent and furpaffing in its kind, is alfo called new. In this fense God promises a new name to the godly, Ifa. Ixii. 2. Rev. ii. 17. and iii. 12. that is, a condition far more excellent than what ever they yet had. And, indeed, nothing excels this new man which Peter declares, 1 Pet. iii. 4. to be in the fight of God of great price.

XLIV. Sometimes fanctification is called, the putting on of the new man, as Eph. iv. 24. Col. iii. 1o. Sometimes vivification, or the quickening of the fame. Thus these laudible qualities may be confidered either as a precious ornament of the foul, 1 Pet. iii. 3, 4. Pf. xlv. 14, 15. and Pf. xciii. 5. and Pf. cx. 3. Prov. i. 9. and then they are faid to be put on: or, 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. These expreffions denote the productions of thofe new qualities in us, and their continual increase and growth, and their being incentives to action: all which have here the nature of a term to which they tend.

XLV. We may view the parts of our fanctification in this order: 1ft, If we confider them in their whole compass or extent, they are cotemporary. For fin is expelled, virtue or holiness is introduced by the fame 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 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 virtue and efficacy against fin proceeds from a principle of a new and fpiritual life. Death is removed only by life, darknefs by light, poverty by riches, nakedness by clothing, deformity by beauty, hatred of God by love. 3dly, If we confider each act a part, we find a maniVOL. II.

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fold variety in the order. The illumination of the underftanding, which is a part of the vivification of the new man, does undoubtedly go before our being displeased with ourselves, and our forrow for fin, which properly belong to the mortification of the old man. And this forrow again precedes that holy alacrity of the foul, whereby it rejoices in God and fo of the reft. 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 whofe lufts we are polluted, and in which we fin, Rom. vi. 6. is prior to the complete fanctification of the whole man,

XLVI. Hence it appears, that fanctification does not consist only in the amendment of the actions, according to the Socinians and the favourers of Pelagianifm, who do not fincerely acknowledge the corruption of our nature; but in the conferring of new habits, which fucceed to the old ones, which gradually give way. Thus Peter, among these precious promifes which we obtain, mentions the communication of a divine nature, a large measure of those virtues, which if they be in us, they make us that we shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. 2 Pet. i. 8. And Paul, Gal, v. 22. fpeaking of the fruits of the Spirit, fays, that they are love, joy, peace, long-fuffering, &c. All which virtues or graces are habitual, inherent, and permanent in the foul, 1 Cor. xiii. 13. And now abideth fath, hope, charity, these three. Nay, sometimes the Apostle uses the very term babit, Heb. v. 14. Who die ny, by reafon of ufe (habit) have their fenfes exercifed. The increase indeed of this habit is acquired by repeated acts of a vigorous endeavour; though its beginning is infused by the Holy Spirit, who fills the elect with the knowledge of the will of God, in all wisdom and spiritual understanding, Col. i. 9.

XLVII. The author and efficient cause of fanctification is God. Increated infinite holiness is the fource of that which is created and finite, Ezek. xx. 12. that they might know, that I am the Lord that fanctify them. 1 Theff. v. 23. And the very God of peace fanctify you wholly. Ifa. lxiii. 11. Who put [the spirit of his holinefs his holy Spirit within him. He is the author of fanctifi

cation.

XLVIII. For, by a fpecial appropriation, according to the economy of the divine operations, this work is immediately afcribed to the Holy Spirit, 2 Theff. ii. 13. through fanctification of the Spirit. Tit. iii. 5. renewing of the Holy Ghoft: andfo in many other places. This is not however done, as if the Holy Spirit alone was immediately concerned in the production of fanctification,

and

and the Father and Son fanctified only mediately by the Spirit. For that power by which holinefs is produced in the elect, is common to the undivided Trinity. Nor do the Father and Son 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, & rà xava, by whom are all things, equally belongs to the Father and the Son, 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 appropitation feems to be this: because the fanctification of a finner, follows upon the grace and merit of Chrift; and seeing the Holy Spirit follows the Son, in the hypoftatical order of fubfifting and operating, and is therefore also called the Spirit of the Son, Gal. iv. 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 Son in order? Sanctification is fuch a divine operation, as supposes the will of the Father, making a testament concerning the feed which was to be given to the Son; 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? John xvi. 14.

XLIX. However Chrift, the Mediator, acts here a fpecial part both as to impetration and application. Chrift impetrated, or purchased by his merit, the fanctification of the elect, For this caufe he himself came in the likeness of finful flesh, Rom. viii. 3. appeared under the load of fin, Heb. ix. 28. for this end alfo himself was made fin, 2 Čor. v. 21. that he might fanctify his church, Eph. v. 26. The image of God being defaced and loft, could not poffibly be restored to finful man, unless he who is the perfonal image of God the Father, should first assume the image of man, and that of a sinner and a slave, and so expofe himfelf to the unjuft hatred of men, and the most righteous vengeance of God, as if he had been the greateft of all criminals and thus he is made unto us by his merit, fanctification, 1 Cor. i. 32.

L. But that which he impetrated. He applies, he unites the elect to himself by his Spirit: and then the virtue of his death and refurrection flows from him to them; so that being planted together in the likeness of his death, they shall be alfo in the likeness of his refurrection; and their old man crucified with him, and they being dead with Chrift shall alfo live with him, Rom. vi. 5, 8. and, by the cross of Chrift, the world is crucified to them and they to the world, Gal. vi. 14. This is the effect of meditating on the cross of Chrift. And the power of his refurrection,

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Phil. iii. 1o. produces a new life in them. For, he himself being raised 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 ftreams flow to all his members; hence, from his own life, by a most conclufive argument, he inferred the life of his people, John xiv. 19. Because I live ye fhall live alfo.

LI. Moreover, that work of God which produces our fanctification, is performed by a real fupernatural and most powerful efficacy, reaching to the full effect as we have already intimated, when treating on effectual calling and regeneration. For, we are his moua, workmanship, created in Chrift Fefus unto good works, Eph. ii. 1o. By the very fame power, which was displayed 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 hear, Deut. xxix. 4. He puts his fpirit within them, and causes them to walk in his ftatutes, and to keep his judgments, Ezek. xxxvi. 27. He gives them one heart and one way, that they may fear him for ever, Jer. xxxii. 39. And certainly none is fit to form again the image of God in man, but he who at first made man after his own image; the one being a work of no lefs power and excellence than the other.

LII. And hence, the gangrene of the Socinian divinity difcovers itself, according to which, if a man has got such a full discovery of the will of God as is made in the Gospel, with a promife of eternal life, he will then have that, whence he may receive ftrength to perform that very will. They fome times mention internal affiftance for form fake, but place it only in this, that the promises of God are inscribed and sealed on the mind; and they will have this to be the case of none, unless he has firft made a right ufe of that external aid. They are truly ignorant of any fupernatural influence and real efficiency of God. So much have a fond self-admiration, and their infatuated arrogant boafting of the powers of nature infatuated them.

LIII. But fome among the Heathen have really spoken far better concerning the divine affiftance, though unacquainted with the excellency of Christian holinefs. Plutarch de ftoic. contradict. "If God give not virtue to men, but that which they attribute to their own choice; and give them riches and health without virtue, he certainly gives things to thofe who fhall not use them well, but ill." Plutarch adds; "if the Gods

can