whole of man's falvation. Polanus in Syntagm. lib. 6. c. 37Sometimes both appellations, viz. "regeneration and fanctification, are taken in a larger fenfe, for the whole of our falvation, or beatification, if I may fo fpeak, as Heb. x. 10. But yet the accuracy of thofe is more commendable, who diftinguish thofe terms in the manner I have explained: especially as the Scripture often diftinctly mentions those benefits, and defcribes fanctification, as a continued work of God, leading the elect gradually on to perfection, and as I do not remember to have obferved it speak fo of regeneration.

XV. Nor are we to omit, that fanctification is sometimes held forth as a bleffing from God to man, 1 Theff. v. 23. "And the very God of peace fanctify you wholly;" fometimes as man's duty towards God, 1 Theff. iv. 3. "For this is the will of God, even your fanctification." The former God powerfully works in us, according to the purpose of his gracious decree; the latter he justly requires of us, by the will of his holy command. When fanctification denotes the firft implantation of spiritual habits, it is a mere blefling from God, in procuring what we do not co-operate with him, but receive it from him. As it fignifies the activity, or lively exercise of infused habits, and their corroboration and progrefs, so far we are active; but then it is as we are acted upon under God, and dependently on him: for these things can never be separated.

XVI. The term from which, in fanctification, is the pollution of fin. Adam in departing from the prescribed rule, forfeited the ornament of the image of God, in which he was formed, for himself and and all his pofterity. And whilft he wickedly affected a forbidden equality with God, came moft to refemble the devil, and, like that evil spirit, deformed himself by his own crime; than which we can imagine nothing more hideous or bafe. The foul of the finner is a horrid monster, misfhappen, huge and devoid of light; mere darkness, mere confufion, every thing disjointed and out of order there; nothing properly placed; the things we should defpife are esteemed, and what we should value moft are neglected. Was any to take a clear view of his inward difpofition in a faithful mirror, he would certainly, with the utmost horror fly from himself as from a moft terrible fpectacle. And indeed, if holiness is the most beautiful ornament of the divine perfections, that thing muft needs be the most deformed, which is not only the most unlike, but diametrically oppofite to that ornamental beauty. This is that ρυπαρία και περισσεία κακίας mentioned Jam. i. 21. Filthiness and fuperfluity of naughtiness, to this it is owing, that

man

man is become abominable in the fight of God, who cannot but turn away the radiant eyes of his unfpotted holiness, Hab. i. 13.

XVII. Moreover, Adam propogated this vile refemblance of the devil to his pofterity, not excepting those whom grace has fanctified. For he alfo begat Seth in his own likeness, after his image, Gen. v. 3. I do not chiefly apply this to the likeness of the human nature, much lefs to the likeness of that holiness which God graciously restored to Adam, as Chryfoftom, Lyranus and Clarius contend for. For, ift. Holiness and righteoufnefs are not the image of any man, but of God. 2dly, Adam is never proposed in Scripture as the pattern or author of holinefs, but as the perfon by whom fin entered into the world, Rom. v. 12. 3dly, The image of holiness, restored in the pa-rent by grace, is never propagated to the fon by natural generation. Things natural are propagated, but things fupernatural are alone of God that fheweth mercy, Rom. ix. 16. But by this likeness of Adam, I understand the vicious corruption of his nature. Ift. Because the image of Adam, after Seth was begotten, is fet in oppofition to the image of God, after which Adam was created. 2dly, Because the Apoftle, in like manner, opposes 1 Cor. xv. 49. the image of the earthy Adam, as confifting of fin and pollution, to the image of the heavenly Adam, which consists in holiness and glory. 3dly, Because the whole analogy of Scripture evinces, that a clean thing cannot be brought out of an unclean, and that what is born of the flesh is flesh, Job xiv. 4.-John iii. 6.

XVIII. This turpitude of fin is by Paul called the old man, Eph. iv. 22.-Col. iii. 9. Man, because it overspreads the whole man, and defiles both foul and body; in the foul it has poffeffion of the understanding, will and affections.

XIX. It has involved the understanding in horrid darkness, whereby it is grofsly ignorant of divine things, Eph. iv. 18. So that the veganos us the natural or animal man, or he that has no other spirit but his foul, and deftitute of the Spirit of God, Jud. v. 29. receiveth not the things of God, neither can he know them, 1 Cor. ii. 14. And as he difcerns no wisdom in divine things worthy of God, fo, with intolerable prefumption, he reprefents them under thofe difagreeable notions, which his own foolish, and felf-conceited wifdom hath devifed; and while he attempts to correct the wisdom of God which he cannot understand, he transfigures it as much as he can to downright folly, and this is that which is faid, Rom. i. 22, 23. Profeffing themselves to be wife, they became fools : and changed the glory of the incorruptible God, &c.

XX. But

XX. But the finner is not only under blindness, but is in love with his blindnefs. He glories that he really fees, even when he is moft blind, John ix. 40, 41. And when, to the utmost of his power, he refifts the true light, though discovering itself in a most pleasing manner, by the works of divine providence, by the word of God, and by fome fparkling rays of the Spirit; he loves darkness rather than light; hateth the light, neither cometh to the light, John iii. 19, 20. Of fuch Job witneffeth, that they are of those that rebel against the light, Job xxiv. 13. They have an averfion to all light, both that which is natural, which hinders them from perpetrating their crimes in the fight of the world, and that which is moral, which convinces them of the duty they ought certainly to perform, but which they wickedly neglect. They endeavour to stifle it by difputing both against the word of God and their own confcience. Hence thofe impious expreflions of fome, who wish that this or the other truth that oppofes their lufts, was not to be found in the word of God.

XXI. And yet thofe very perfons that are fo foolish in that which is good, are most subtle and crafty in that which is evil, Jer. iv. 22. They commit evil by that art which is exactly conformable to the pattern of the infernal fpirits. Emphatical is that of Micah on this head, Chap. vii. 3. ' do vit by, * both hands are upon evil, that they may do it well. They are not flothful in evil, but apply both hands, exert all their strength, And they take care to do it well, according to the rules of that fatanical art, carefully obferving all the contrivances of wickednefs: nay, they have learned to frame and contrive it with for much art as to impose it on the incautious under the appearance of good.

XXII. Nor is the will lefs corrupt; for, 1ft, It is averfe to all that is truly good, Job xxi. 14. "Therefore they say unto God, depart from us, for we defire not the knowledge of thy ways. And when the great things of the law are written to them, they are counted as a strange thing;" as of no very great moment, and what they have no concern with, Hof. viii. 12. And how can it be otherwife? For fince by reason of their blindness, they do not difcern the excellency of true virtue, but on the contrary find many things in the practice of it 'which are oppofite to their unruly lufts, their mind is averfe to it: "they hate the good," Micah. iii. 2.

XXIII. Secondly, It is driven on to evil with great impetuofity: "They love the evil," Micah iii. 2. to a degree indeed that not fome, but every imagination of the heart of man; not at fome,

B

Our verfion renders that text, that they may do evil with both hands earnestly,

fome, but at all times; not in fome, but in every measure, «is only evil," Gen. vi. 5. Now this is to be understood, not only of the giants in the firit ages, as appears by comparing this place with chap. viii. 21. where almoft the fame words. are ufed concerning men in future periods of time. I will not again, fays God, curfe the ground any more, becaufe, or though the imagination of man's heart is evil from his youth. Whereby it is intimated, that evil imagination is the common blemish of all mankind. To this alfo may be referred, what Paul writes, Rom. viii. 7. To gornua ons σagnos, the carnal mind the wisdom of the flesh, that which it willingly imagines, lufts after as wisdom, or that action, which the carnal mind contrives, is enmity against God; for it is not fubject to the law of God, neither indeed can be.

XXIV. Nay, 3dly, The defire of evil is fo great, that it is ir ritated by that very law of God which forbids it, and is more impetuously hurried on to things forbidden only because they are prohibited. Without the driving or impelling force of the law fin lies dormant and lifelefs; but when the commandment comes it revives and is put in motion, and taking occasion by the commandment, works all manner of concupifcence to a pitch, that every check being hurtful," by the commandment fin might become exceeding finful," Rom. vii. 8, 9, 11, 13. Chryfoftom beautifully fays, όταν τινὸς ἐπιθυμῶμεν, ενα κωλυώμεθα, αιρετα μᾶλλον της επιθυμίας ή φλόξ. When we luft after any thing and are afterwards restrained, this only blows up the flame of luft to a higher degree.

XXV. Surprising and lamentable is the depravity in the af fections. For, firft, when the understanding does not lead them on to things holy, fpiritual, heavenly and eternal, they are bafely and madly bent upon things corporal, carnal, fading and finful, and mifpend all their vigour on things beneath and unworthy a man. 2dly, In all their emotions they are furiously toffed, and not waiting for the direction of the underftanding, but throwing off the reins of reafon, and having no restraint, they rush headlong with a blind and wicked violence, and bafely rack and wound the foul, never allowing them any reft, nor that calmnefs, which would otherwife be her peculiar happiness, but continually crying, "like the daughters of the horfe-leach, give give," Prov. XXX. 15. Hence God elegantly compares "the wicked to the troubled fea which cannot reft, whofe waters caft up mire and dirt," Ifa. lvii. 20. 3dly, They are obftinately bold and luftful, both against the will of God's decree and of his command, ever lufting after

what

what is contrary to it, with that eagerness that they can fcarcely bear that God and nature fhould not be fubfervient to their defire, and all rules of religion not be framed and modelled to their liking. Thefe are thofe abn alas, vile affections, mentioned Rom. i. 26. Which though they do not rage with equal fury in all, yet they refide in the foul as in a stable; and being restrained to no purpofe, burft out at times with the greater fierceness.

XXVI. Nor indeed is the body itself free from the tyrannical dominion of fin: the members are agitated by fuch an inordinate flow of blood and fpirits, that they eafily carry away the mind, while it is forgetful of her own dignity. And, indeed, that pleasure which the members have in fin, or which they feek for by finning, is the cause of moft fins, even fpiritual fins not excepted, and of their reasoning against the law of God. This perverfenefs and corruption is by the apoftle called the law in the members, that power and efficacy of fin dwelling in the body, which had frequently forced it to a criminal compliance, and had warred against the law of his mind; that is, against the law of God infcribed on the mind by nature and grace, and in which the mind delights, and had brought him into captivity, and having once taken hold of him, does not let him go, Rom. vii. 23. Certainly the members feduce and prove offenfive, which Job, being afraid of, made a covenant with his eyes, that they should not look upon a maid, Job xxxi. 1. And David prayed, turn away mine eyes from beholding vanity, Pf. cxix. 37. And wisdom advises, to put a knife to thy throat if thou be a man given to appetite, Prov. xxiii. 2. All these plainly declare the danger, arifing to religion from the members.

XXVII. As therefore this corruption wholly overspreads all the parts and faculties of man, it is therefore called man. But it goes by the name of the old man: 1ft, Because it sprung up in Paradife itself at the beginning, by the infection of the tempting ferpent, and owes its original to that old dragon mentioned, Rev. xii. 9. 2dly, Because it is cotemporary with every man in particular, Pf. li. 7. and if not always in order of time, yet of nature, precedes man's gracious regeneration. 3dly, Because we ought to abolish, reject and abhor it, as a worthlefs and antiquated thing, which is wore out and disfigured by long ufe; just as old things pafs away, that all things may become new, 2 Cor. v. 17.

XXVIII. This corruption is fometimes held forth under the emblem of an unfeemly, filthy, and loathfome garment; and then it is faid to be put off and laid afide by fanctification, Col.