in their fin and pollution, becaufe they are altogether be come filthy; there is none of them that doth good, no not one, Pfal. xiv. 3.

Q5. What moves God to fanctify a finner?

A. His own free grace and good pleasure, Phil ii. 13, 2. 6. Are not juftification, adoption, and fanctification, linked infeparably together?

A. Yes: they that are justified, are adopted; and they that are justified and adopted, are fanctified and glorified, Rom. viii. 39.

27. In what respects are justification and fanctification infeparably joined and linked together?

A. In the decree of God, Rom. viii. 3c,; in the promife of God, Pfal. cx. 3.; in the end of Christ's death, Tit. ii. 14; in the offices of Chrift, Cor. i, 30. ; in the gospel call and offer, 2 Tim. i. 9.; i Theff. iv. 7.; and in the experience of all believers, Phil. iii. 8, 12.

Q8. Though they be infeparably linked together, are they not carefully to be diftinguished?

A. Yes: for the confounding of juftification and far d fication, lays the foundation of many errors both in prin: ciple and practice and the want of a clear uptaking of the difference between these two, contributes to encumber the believer in his exercife, and to make him go with a bowed down back; whereas the diftinct knowledge hereof, would free him from that bondage, John viii, 32.

2. 9. Wherein do juftification and fanctification DIFFER? 4. They differ in many refpects particularly in their matter, kind, form, properties, fubjects, order, extent, ingredients, evidence; in their relation to the law; their relation to Chrift's offices; and their ufe to believers.

20. Wherein do they differ in their matter?

A. The matter of juftification is the righteoufnefs of Chrift; but the matter of fan&tification is the fulness of Chrift communicated, or grace imparted from him, out of whofe fulness we receive, and grace for grace, John i. 16.

2. How do they differ as to their kind?

A. Juftification makes a relative fanctification a real change: the first changes a man's fate, the other changes his heart and life, Ezek. xxxvi. 26.

2. 12. How do they differ as to their form, or manner of conveyance?

A. Juftification is brought about by the imputation of Chrift's righteousness to us; fanctification, by the implan tation of his grace in us.

2 13. How do they differ in their properties ?

A. Juftification is complete and perfect at firft; but fanctification is carried on gradually, from lefs to more, till the foul be ripe for glory; the righteoufnefs of juftification is frictly and properly meritorious, being the righteousness of God, whereby the law is not only fulfilled, but magnified: but the righteoufnefs of fanctification is not fo, being only the righteoufnefs of a finful creature, imperfect in degrees: juftifitation is equal in all believers, but they are not all equally fanctified: hence in God's family, there are littlechildren John ii. 12. and in his garden, trees of differ ent tallness, or height, Pfalm. xcii. 12. compared with Zech. i. 8.

Q. 14. How do they differ in their fubjects?

A. Chrift hinfelf and not the believer, is the fubject of our juftifying righteoufnefs; it is inherently in him who wrought it at perfectly for us; but the believer himself is the fubject of the righteousness of fanctification; it is implanted in him as a new nature; whereas his juftifying righteousness is not in him as a nature, but on him as a robe; and hence it is faid to be UPON all them that believe, Rom. iii. 2 2.

2. 15. How do they differ in their order?

A. Although as to time, they go hand in hand together; yet, as to the order of nature, juftification goes before fanctification as the caufe before the effect, or as fire is before light and heat.

Q. 16. How do they differ as to their extent ?

A. Juftification, although it refpect the whole perfon, yet it immediately terminates upon confcience, God's deputy, purging it from dead works, and pacifying it with the fprinkling of the blood of Chrift; nothing giving true peace to confcience, but that which gave full fatisfaction to juftice: but by fanctification we are renewed in the whole man, Eph. iv. 23. 24.

2. 17. How do they differ as to their ingredient?

A. The main ingredient in justification, is the grace and love of God towards us, manifefted in pardoning and accepting us in Chrift: whereas the main ingredient in fanctification is, our gratitude and love to God, flowing from

his love to us, and appearing in our obedience and keeping his commandinents, by virtue of his Spirit put within us, and caufing us to walk in his statutes, Ezek. xxxvi. 27.

28. How do they differ as to evidenco?

A. Juftification is evidenced by our fanctification; for none can warrantably conclude they are juftified by the righteoufnefs of Chrift, if they be not ftudents of true holinefs, and groaning under a body of fin and death but fanctification cannot be evidenced by our justification; which being the hidden root of holiness under ground, doth not appear, except in lively actings of juftifying faith, and other graces, which are internal branches of fanctification, fometimes inwardly difcerned by the believer, and fometimes outwardly difcovered to others by works, James ii. 18. 2. 19. How do they differ in their relation to the law? A. Juftification has relation to the law, as a covenant, and frees the foul from it, Rom. vii. 4; fanctification refpects the law as a rule, and makes the foul breathe after conformity to it, and to delight in it after the inward man, Rom. vii. 12.; hence juftification.is a judicial fentence, abfolving us from law debt: fan&ification a spiritual change, fitting us for law duty

20. How do they differ in their relation to the offices

of Chrift?

A. Juftification fprings from, and is grounded upon the priefly office of Chrift whereby he fatisfied law and justice, as our furety; but fanctification proceeds from his kingly ffice, whereby he fubdues us to his obedience, and writes his law in our hearts, Jer. xxxi: 35.

2. 21. How do they differ in their ufe to believers ?

A. Jutification gives a title to heaven and eternal life; fanctification gives a meetnefs for it: juftification is God's act, pronouncing our perfons righteous in Chrift, and taking away the guilt of fin; fanctification is the Spirit's work cleaning our nature, and taking away the filth of fin; by the former, we are inftated into the favour of God; and by the latter, adorned with the image of God.

Q. 22. How may the work of fanctification be diftinguished?

A. Into habitual and actual fanctification.

223 What call you habitual fanctification ?

A. It is that [whereby we are renewed in the whole man, after the image of God 1, and so a renovation of the nature, Eph. iv, 24.

24. Can any have fanctified life, who have not a renewed nature?

A No: for a corrupt tree cannot bring forth good fruit, Mat. vii. 18

Q. 25 What is to be understood by [the whole man] that must be renewed?

A Both foul and body; in all the powers of the one, and members of the other, 2 Cor. vii. 1 Theff. v. 23. Q. 26. What is the difference between the renewing of the whole man in fanctification; and the renewing mentioned in effectual calling?

is

A. The renovation in eff ctual calling is only begun; but this of fanctification, is carried on by degrees, till it be perfected in glory; Phil. i. 6 there, the feed of grace fown; and, here it is watered, in order to growth: there, the habit is implanted, John i. 13.; here, it is ftrengthened for exercife, Eph. ii. 10.

2 27 After whofe image is the whole man renewed? A. After the image of God]; confifting in knowledge, righteoufnefs and holinefs,ol. iii. 10. Eph. iv. 24.

2. 28. Whofe image do we bear, before we are renewed in the whole man?

A. The image of the first Adam after the fall, having his nature corrupted, Gen. v. 3.

229 Can any be renewed in the whole man, without being united to the fecònd Adam?

A. No; for we are not fanctified, but by faith uniting us to Chrift, Acts xv. 9. and xxvi. 18, 1 Cor, i. 2—Sanctified in Chrift Fefus.

2 30. Though the believer be renewed [in the whole man],yet is any part of the new creature WHOLLY renewed? A. The two contrary principles, of grace and corruption, are in the fanctified: being together in fuch fort, that in every particular part, where the one is the other is there allo befide it: for, what we have of this gracious work of fanctification upon us, while here, is but in part; it is not perfect, Cor. xiii. 9, 10.

Q3. What is the tendency of habitual fanctification? 4. The tendency of it is unto actual fanctification, Eph. ii. 10.

Q. 32. Wherein confifts ACTUAL fan&tification

A. In being enabled more and more to die unto fin, and live unto righteoufnefs, Rom. vi. 4, 6.

Q33. Wherein doth habitual fanctification differ from. actual?

A. The first points at the renovation of our nature; the fecond at the renovation of our life; the firft at the babit; the fecond at the exercise of grace, working inwardly in the heart, and outwardly in the walk, Eph. ii. 10.

234. What are the parts of actual fanctification, and how commonly called?

A. Mortification; or, a dying unto fin; and vivification; or, a living unto righteoufnefs.

Q. 35. Can any die to fin, and live to righteousness, without being [enabled] by grace?"

A. No: we are not fufficient of ourselves to think any thing as of ourselves, but our fufficiency is of God, 2 Cor. iii. 5. The ftrength of habitual grace will not be fufficient, without actual affistance.

Q. 36. How doth the grace of God enable us to die unto fin, and live unto righteousness ?

A. It enables us [more and more], (1 Theff. iv. 2.) or, by little and little, from time to time; for, the path of the juft is as a fhining light, that shineth more and more unto the perfect day, Prov. iv. 18.; and they go from strength to ftrength, Pfal lxxxiv. 7.

237. Doth the work of actual fanctification go on conftantly without interruption?

A. The fanctified perfon is fubject to backfliding and decay; yet God never altogether takes his hand from the good work he has begun, but makes good ufe of backflidings for further progrefs in it, Hof. xiv. 4, 7,

Q 38. Why is not actual fanctification perfected in this life, but still a remainder of corruption left in God's people? A. To make them know, from experience, the strength of fin, the neceffity of mortifying grace, and of the abundance of pardoning grace, 2 Cor. xii. 7, 8, 9.; and to keep them exercised in prayer and humiliation, in the faith and hope of deliverance from a body of fin and death, through Christ, Rom. vii. 24, 25.

Q. 39. What is it to [die to fin]?

A. To have the power of fin, in our nature, so far deftroyed as not to obey it, but to hate it in heart, and ab: ftain from it in life, Rom. vi. 6.