The Holy Arbor, Chapter 6 · Section 7
VII.
SAnctiſication is an inward change of a man juſtified, whereby the Image of God is reſtored in him; or that whereby a man being juſtified, is cleanſed more and more from the corruption of Nature, laboring to riſe up daily to newneſs of life, living in a continual pra…tice of Holineſs. To be ſanctified, comprehendeth both a purging from the corruption of Nature, and an enduing us with inward Righteouſneſs. This corruption of ſin is purged out of us by the Merits and Power of Chriſts death, Rom. 6.4. which being by Faith applied, is as a Coraſive to abate, conſume and weaken the power of all ſin. And we are endued with inward Righteouſneſs through the vertue of Chriſts Reſurrection, Rom. 6.5, 6. which being applied by Faith, is as a Reſtorative to revive a man that is dead in ſin to newneſs of life.
This Sanctification is wrought in every part both of Body and Soul, 1 Theſſ. 5.23. it is begun in this life, in which the Faithful receive onelyonly the Firſt-fruits of the Spirit, and it is not finiſhed before the end of this life, Rom. 8.23. 2 Cor. 5.2, 3. And the Graces which do uſually ſhew themſelves in the heart of a man ſanctified, are the hatred of Sin and love of Righteouſneſs, Pſal. 119.113. Juſtification goes with Sanctification, though Juſtification be before in Nature, yet they are wrought at the ſame time: for when God accepts a mans perſon, then is he made juſt, who is alſo ſanctified: And know, That Sanctification is ſuch a gift of God, as that in changing the man, it doth not change the ſubſtance of the Body, or the faculties of the Soul; but the corruption, diſorder and ſinfulneſs of man, it rectifieth, but aboliſheth not affections. Sanctification floweth to us, not from our Parents, though regenerate, but onelyonly from Chriſt, who is made of God unto us Sanctification, 1 Cor. 1.30. Col. 1.19. in whom are hid all the treaſures of it, of whoſe fulneſs we receive Grace for Grace, Joh. 1.16. Chriſts Holineſs, as he is Man, being the Root of our Sanctification, as Adams Unrighteouſneſs was of our corruption.
Thus Sanctification is nothing elſe but the repairing of the Image of God in us, which was loſt in Adam; which Image of God was when the underſtanding was enlightned with the true knowledge of God and of his Worſhip, inſtead whereof by the Fall came the Ignorance of God and his Service, Wickedneſs, hating Vertue, and loving Sin, and weakneſs to every thing that is good. Now Sanctification amendeth the corruption planted in our mindes, and repaireth the decay of the Soul, otherwiſe caſt away and undone by Original Sin; for man by Nature is an enemy to God, full of wickedneſs, and a ſervant of Sin. This Natural corruption of the Minde, Will and Affections, which is amended by Sanctification, we call the Fleſh; the created Qualities of Holineſs wrought in the ſaid Faculties by the Holy Ghoſt, we call Spirit; and Grace is the effectual working of the Truth of the Goſpel, to the making of us indeed partakers of the Grace whereby we are juſtified before God. Now no man can ſee the Riches of Chriſt ſo as to be affected with them, without the help of the Spirit; for there is a maner of ſeeing proper onelyonly to the Saints, and that is the work of the Spirit in them; otherwiſe we may reade the Scriptures a thouſand times over, we may underſtand them, yet we ſhall not be affected with them, till the Holy Ghoſt ſhew them unto us. This is the ſecret of God, which he revealeth to thoſe whom he meaneth to ſave.
Now as the evidence of our Juſtification is a ſound and true Faith; ſo the evidence of our Sanctification is a good and clear conſcience; which Sanctification ever preſuppoſeth Juſtification, it being a fruit and evidence thereof, in which reſpect we are ſaid to be juſtified by Works, Jam. 2.24. that is, declared or manifeſted to be juſtified by Works, which are the fruits of Sanctification, and that the fruits of Juſtification. And we muſt likewiſe know, That the Gifts of Sanctification that are ſimply neceſſary to Salvation, without which no man of years of diſcretion can enter into the Kingdom of Heaven, as Faith and Repentance (conſidered in themſelves) may both wholly and finally be loſt: for there is nothing in them or their Nature, in us or our Nature, to make them or us unchangeable. Angels fell when left unto themſelves; and nothing in its own Nature is unchangeable but God, by whoſe Grace of corroboration, unleſs thoſe Graces of abſolute neceſſity be confirmed in us, they may periſh fully and finally: So that the Reaſon why the Elect after their calling do not fall from Grace, is not in the nature of Faith, or the conſtancy of Grace it ſelf, but proceedeth wholly from the merciful Promiſe of God made unto the Faithful.
The parts of Sanctification; viz.
1. Mortification, whereby the power, tyranny and ſtrength of Original ſin is weakned, and alſo by little and little aboliſhed.
2. Vivification or Quickning, which is, when Chriſt dwells and reigns in our hearts by his Spirit, ſo as we can ſay, We henceforth live not, but Chriſt in us.
Another diviſion of Sanctification is taken from the Faculties of Man; as the Sanctification
1. Of the Minde, being that part of man which frameth the Reaſon; this Paul calleth, Eph. 4.5. The Spirit of the minde, which muſt be renewed; the Sanctification whereof is called, Rev. 3. The Eye-ſalve, for it is a Grace clearing the dark Minde and dim Underſtanding, enlightning it with the true knowledge of Gods Word.
2. Of the Memory, which is an aptneſs by Grace to keep good things, ſpecially the Doctrine of Salvation, when it can retain what is good and agreeable to Gods Will, whereby David was preſerved from ſinning, Pſal. 119.11.
3. Of the Conſcience, which is an aptneſs to teſtifie always truly that a mans ſins are pardoned, and that he preſerveth in his heart a care to pleaſe God, 2 Cor. 1.12. This Teſtimony was Pauls rejoycing, and Hezekiahs comfort on his death-bed; and this is when the conſcience checks for the leaſt ſins before actual Repentance.
4. Of the Will, when God gives Grace truly to will good, as to Believe, Fear, and Obey God; when it can chuſe that which is acceptable to God, and reſiſt that which is evil; when a man can ſay, That though he ſinde not to perform that which is good, yet to will good is preſent with him, Rom. 1.18.
5. Of the Affections, which chiefly are Zeal of Gods Glory, The Fear of God, Hatred of Sin, Joy of heart for the approach of the ſecond coming of Chriſt, A regard of Gods Commandments, A contentment and quietneſs of minde in all conditions of life, Love to God in Chriſt, and to Chriſt in Man, 2 Cor. 5.14. Rom. 9.3. An high Eſtimation of Chriſt and his Blood above all things in the world, Phil. 3.8. To love our Neighbor, and to have a baſe Eſtimation of our ſelves in regard of our ſins and corruptions.
6. Of the Appetite, which is a holy ordering of our deſires in Meat, Drink, Apparel, Riches, &c. And the practice of Sobriety, Chaſtity and Contentation, by which the Appetite muſt be governed.
7. Of the Body, when all the Members of it are carefully kept and preſerved from being the means to execute any ſin, and are made the Inſtruments of Righteouſneſs.
8. Of the Life, which ſtands principally in three things:
1. In an Endeavor to do the Will of God, that herein we may teſtifie our Thankfulneſs.
2. In Teſtifying our love to God in man.
3. In Denial of our ſelves, and reſigning our ſelves up wholly to the Lord.
The firſt Beginnings and Motions of Sanctification are theſe:
1. To feel our inward corruptions, and to be diſpleaſed with our ſelves for them.
2. To begin to hate ſin, and to grieve ſo oft as we offend God.
3. To avoid the occaſions of ſin, and to endeavor to do our duty, uſing good means.
4. To deſire to ſin no more, and to pray to God for his Grace.
That we may not deceive our ſelves in this point of Sanctification, conſider, That the Gifts and Graces of Gods Spirit are of two ſorts; viz.
1. General and common Graces, whereby the corruption of mans Nature is onelyonly reſtrained and limited, for the maintaining of civil Societies, that man with man may live in ſome order and quietneſs. Theſe and ſuch like, evil men may have, for they are not ſanctifying Vertues, but rather ſhadows thereof, which may be utterly taken away and quite loſt, as if they had never been given, never had been received.
2. More ſpecial and particular Graces, whereby the corruption of mans Nature is mortified, and in ſome part aboliſhed, and the Graces of Gods Image are renewed in man, which in the Regenerate are true Chriſtian vertues indeed. Theſe are of an higher nature, and of greater importance then the former, and are proper onelyonly to the ſanctified Servants of God; ſuch are Faith, Repentance, Regeneration, and other fruits of Election: Theſe ſhall never be quite loſt.
The gifts pertaining to ſalvation are alſo of two ſorts; viz.
1. Simply Neceſſary, without which a man cannot be ſaved; ſuch are Faith and Sanctification, which is begun in this life, where though it come not to full perfection (contrary to the Anabaptiſts Dream) yet can never be wholly loſt.
2. Others leſs Neceſſary, not always going with Faith, but ſometimes onelyonly, and ſometimes are ſeparated for a time from it; of this ſort are a plentiful feeling of Gods favor, boldneſs in Prayer, joy in the Holy Ghoſt, and a full aſſurance of Salvation; theſe being not abſolutely neceſſary, nor always found in them (though onelyonly proper to them) may for a time be wholly loſt in the beſt and moſt approved Servants of God.
The outward familiar, general, and eaſily diſcernable marks of Difference betwixt the ſtate of ſaving Grace and formal Hypocriſie; viz.
1. The power of Grace doth beget in a Regenerate man a watchfulneſs, care and conſcience of ſmaller offences, of ſecret ſins, of ſinful thoughts, of appearances of evil, of all occaſions of ſin, of prophane company, of giving juſt offence in indifferent actions, and the like: The unregenerate Hypocrite takes not theſe things much to heart.
2. The power of Saving Grace doth ſubdue and ſanctifie our affections with a conſcionable and holy moderation, ſo that they become ſerviceable to the Glory of God, and for a more reſolute carriage of good cauſes, and zealous diſcharge of all Chriſtian duties; but the bridling of Paſſions in the Formal Hypocrite is not ſo much of Conſcience, as of artificial Policy for advantage, and by the guidance of Moral diſcretion.
3. Every childe of God by the power of Saving Grace doth hunger and thirſt after all thoſe means God hath appointed, or offers for his furtherance in the way to Heaven, and doth make a holy uſe of whatſoever is publikely or privately laid upon him for his amendment, therefore he continually profits and proceeds in Sanctification by his Word, his Judgements and his Mercies; by the exerciſe, obſervation and ſenſe whereof he grows ſenſible in heavenly knowledge, Faith, Humiliation, Repentance, Thankfulneſs, and all other Spiritual Graces: But the Hypocrite ſo far onelyonly regards them, as they further his Temporal Happineſs, or as his neglect of them may by conſequence threaten danger to his worldly eſtate.
As the gifts of Gods Spirit are twofold, ſo the Grace of God in Man is alſo twofold; viz.
1. Reſtraining, which bridleth the corruptions of mens hearts from breaking forth into outward actions, for the common good, that Societies may be preſerved, and one man may live orderly with another.
2. Renewing, which doth not onelyonly reſtrain the corruption, but alſo mortifieth ſin, and renews the heart daily more and more; and the leaſt beginnings of Grace, be they never ſo weak, are accepted of God, provided they be not fleeting, but conſtant and ſetled.
How God ſaveth men; viz.
1. By giving of the firſt Grace, wch hath nine ſeveral actions, or God gives this firſt Grace by nine operations, but the firſt four are indeed no infallible fruits of Grace, for ſo far a Reprobate may go:
1. The outward means of Salvation, as the Miniſtery, Croſſes, &c.
2. A conſideration of the Law of God.
3. A conſideration of our particular peculiar ſins.
4. A ſmiting of the heart with legal fear.
5. A ſtirring up of the minde after the Promiſes of Salvation in the Goſpel.
6. A kindling in the heart ſome ſparks of Faith.
7. Faiths victory by invocation over Doubting, Diſtruſt and Deſpair.
8. A quieting of the Conſcience touching the Souls Salvation.
9. Grace to endeavor to obey Gods Commandments by New-Obedience.
2. By giving of the ſecond Grace, which is nothing elſe but the continuance of the firſt Grace given; as God doth by his Providence in preſerving what he created at the beginning. Among all the Graces of God, which are many, the principal, the moſt ſpecial and neceſſary to Salvation, are Knowledge, Faith, Repentance, Hope and Charity; and when God begins to kindle any ſeeds or ſparks of Grace in the heart, that is, a will and deſire to believe, and grace to ſtrive againſt Doubting and Deſpair, at the ſame inſtant he juſtifieth the ſinner, and withal begins the work of Sanctification in him.
Again, there are two ways or Covenants whereby God offereth Salvation to men; viz.
1. Of Works, by which Adam had been ſaved, had he ſtood in his Innocency.
2. Of Grace, which is a Board given us againſt Shipwrack. This Covenant of Grace is twofold; viz.
1. Abſolute and peculiar, as onelyonly to the Elect, Jer. 31. Ezek. 36. the choyceſt of all the gifts of Grace being to have Grace to accept of Chriſt; for though Chriſt be offered to all, yet God intends him onelyonly to the Elect, and ſuch as to whom he gives power, grace and ability by Faith and Repentance to accept him. Though the Papiſts ſay, but moſt falſly, That his intention is the ſame to all, to Judas as to Peter, and that all have ſufficient grace to receive him.
2. Conditional, that is, to all men; as, if you believe you ſhall be ſaved.
All they who are ſanctified, have the true Teſtimony of the Spirit, known from carnal Preſumption
1. By the Means, whereby the true Teſtimony of the Holy Ghoſt is wrought ordinarily, as Reading, Hearing, Prayer, Meditation, uſe of the Sacraments, &c.
2. By the Effects and Fruits of the Spirit, as Prayer, Invocation, &c.
The Teſtimony of the Spirit is wrought two ways; viz.
1. By clearing the Promiſes, ſhining into our hearts by ſuch a light as makes us able
To Diſcern them.
To Believe them.
To Aſſent unto them.
2. By an immediate voyce, by which he ſpeaketh immediately to our Spirits; ſo that a man ſhall never be ſo perſwaded as to have any ſure or ſound comfort by the Miniſtery of the Word, be it never ſo powerful, till there be a work of the Spirit; which having done its work upon us, our underſtandings are preſently enlightned, our deſires raviſh'd, and our converſations reformed; for ſanctified Knowledge, holy Affections, and good Actions, are never disjoyned.
The Properties whereby the joy of Spirit differeth from carnal joy:
1. The joy of Spirit is brought forth of ſorrow for ſin, and for the want of Chriſt.
2. It is the fruit of Righteouſneſs, that is, flowing from Chriſt, believed to be made unto us by God, Wiſdom, Righteouſneſs, Sanctification and Redemption.
3. It is founded in the holy uſe of the Word, Sacraments, Prayer, and in the practice of Chriſtian Duties.
4. It is ſo fixed and rooted in the heart that it cannot be removed.
5. It is eternal, abiding in the minde, not onelyonly now, but for ever.
The Battel of the Fleſh and Spirit:
1. The Fleſh is puffed up with Ignorance and love of the World; but the Spirit is endued with the Knowledge, Love, and Fear of God.
2. The Fleſh ſtriveth to follow its own pleaſures and wicked affections; but the Spirit giveth it ſelf to this one thing, That it may obey God, and ſet forth his Glory.
3. The Fleſh is full of diſtruſt and impatience; but the Spirit humbleth it ſelf under the mighty hand of God, reſteth in his Mercy, and faſhioneth it ſelf unto his Will.
4. The Fleſh holdeth us down in theſe earthly things; but the Spirit lifteth us up into heaven.
The Spirits defenſive weapons to fight with the Devil in the combat of the Fleſh; viz. Eph. 6.
1. The Girdle of Verity; that is, Conſtancy in the Doctrine and Truth of God.
2. We muſt ſtand faſt, having our loyns girt about with Verity, which is to be grounded in the ſetled Truth of Gods Word, without inconſtancy.
3. We muſt put on the Breaſtplate of Righteouſneſs, which is a ſetled purpoſe not to diſpleaſe God in any thing, though never ſo ſeeming good in it ſelf.
4. We muſt have our feet ſhod with the Preparation of the Goſpel of peace; which is, a conſtant reſolution to profeſs the Truth, ſhould it coſt us all the world can yield us.
5. Above all to take the ſhield of Faith, which is ſuch a Faith as relieth wholly on God in Chriſt, with particular application, which will quench the fiery darts of the wicked.
6. To take the Helmet of Salvation, which is to ſtand aſſured that our Salvation is ſealed up unto us; which aſſurance will enable us to withſtand all the aſſaults of the Devil.
The Spirits offenſive weapons to fight with the Devil in the combat of the Fleſh; viz.
1. We muſt get the Sword of the Spirit, which is the Word of God, wherewith our Head and Captain Chriſt did repel the Devil.
2. We muſt Pray with all maner of Prayer and Supplication in the Spirit, and watch thereunto with all perſeverance.
The maner how we muſt behave our ſelves in this combat of the Spirit with the Fleſh; viz.
1. Kill ſin in the very conception, otherwiſe it will grow from motion to liking, from liking to conſent, from conſent to action, from action to cuſtom, from cuſtom to hardneſs of heart, and thence to the heighth of all impiety.
2. Be ſure to put no confidence in thine own ſtrength.
3. Believe not the Devil, though he bring Truth in his mouth.
4. Be careful ever to make reſiſtance to it, either by weakning the ability of ſin, by taking away all occaſion to ſin, and by making a holy Covenant with every Member and Faculty of Soul and Body never to admit it, or elſe by oppoſing the contrary vertue to ſin.
5. That thou be careful never to compare the pain of Reſiſtance with the pleaſure of Sin, but rather the gripings of Conſcience with the pain of Reſiſtance.
6. Thou muſt be careful to finde out the ſubtilties, devices and ſleights of the Devil, by which he doth aſſault thee very cunningly.
7. When once thou haſt given the Devil the foil, the Fleſh will be the leſs able to aſſault thee, and thou the more able to reſiſt it, but then be ſure ſtill to ſtand well upon thy guard, and keep diligent watch.
The weapons whereby Satan labors to wound our fervency and faithfulneſs in the duties of Holineſs, and to hinder the entire exerciſe of the Graces of Sanctification; viz.
1. Proſperity, and freedom from diſcomforts and miſery, thereby to beget in our hearts worldlineſs and ſecurity, the two great and dangerous Conſumptions of Spiritual Life; the one makes us inſenſible of Gods Mercies and our own Happineſs; the other, of Gods Judgements and our own Miſery.
2. By faſteniug upon us unchearfulneſs and unprofitableneſs in the means of the preſervation of Grace, by making us cold and negligent, or onelyonly formal or curſory in the daily examination of our Conſciences, and in the exerciſe of holy duties, whereby there ever follows a languiſhing and decay of the Life of Grace.
3. By caſting us upon ungodly and prophane company, which hath a ſecret bewitching power to transform others into their own faſhions and conditions, yea to make them ſometimes to condemn their former forwardneſs and zeal in the ſervice of God.
4. By putting into our heads ſome inordinate plot and forecaſt for preferment and greatneſs; and then farewel zeal, farewel Gods children, yea his Service, yea and himſelf too; for we then think we miſ-time our imployment, if we make bold to borrow any from Policy to beſtow it on Religion.
The Signs whereby the Son of God may be diſcerned from a childe of the Devil:
1. Truly to believe in the Name of the Son of God.
2. An hearty deſire and earneſt endeavor to be cleanſed of his corruptions.
3. The love of a true Chriſtian, becauſe he is a true Chriſtian.
The true Teſtimony of our Conſcience may be diſcerned thus; viz.
1. By the grief of heart for offending God, called Godly Sorrow.
2. By a reſolute purpoſe of the heart, and endeavor of the whole man to obey God in all things.
3. By ſavoring the things of the Spirit; that is, by doing the works of the Spirit with joy and alacrity of heart.
The working and property of ſaving Grace, vouchſafed peculiarly to Gods Children, which doth tranſlate them from the corruption of Nature to a ſtate of ſupernatural Bleſſedneſs, may be thus conceived & underſtood; viz.
1. It ſeats it ſelf in the heart.
2. It is diſperſed over all the powers and parts both of Soul and Body, over all the actions and duties whatſoever that are required of man.
3. It ſoftneth and changeth the heart, and purgeth the inmoſt thoughts.
4. It awakes the Conſcience, and makes it tender and ſenſible of the leaſt ſin.
5. It ſanctifieth the Affections, and conforms the Will unto the Will of God.
6. It illightens the Underſtanding with Saving Knowledge.
7. It ſtores the Memory with many good leſſons for Comfort, Inſtruction and Direction.
8. It ſeaſoneth the ſpeech with Grace.
9. It ſo rectifies and guides all a mans Actions, that they proceed from Faith, warrantable out of Gods Word, accompliſhed by good means, and wholly directed to Gods Glory.
10. It kindles in us a deſire and zeal for the Salvation of the Souls of others, eſpecially of all thoſe that any way depend upon us.
The Signs of the Sanctified, or the Signs whereby all men may certainly know whether they are Sanctified, Regenerated and ſhall be ſaved; viz.
1. A Separation of themſelves from wicked and prophane men, and a purging themſelves from the ſins of the Times, 2 Tim. 2.21.
2. The Integrity of Soul, ſincerity and uprightneſs in heart in the whole courſe of Gods Worſhip, Job 1.8.
3. A reverent hearing, and careful practiſing of Gods Word, and a keeping of his Covenants, Exod. 19.5.
4. A Soul-raviſhing delight in his Word, with often and fervent Prayer.
5. A Love to Gods Children, and a zeal of his Glory.
6. A Denial of our ſelves, and a patient bearing of the Croſs with profit and comfort.
7. Faithfulneſs in our Callings, with a juſt and conſcionable dealing in all our actions amongſt men.
Reaſons that may enforce us to labor for this Sanctification; viz.
1. It is the Will of God that we ſhould be holy, all impurity being contrary to his Will, 1 Theſſ. 4.3.
2. It is the end of our Vocation and Calling, not to live in filthy luſts and uncleanneſs, 1 Theſſ. 4.7.
3. It is the end of our Election, Eph. 1.4. we are not elected to live as we liſt.
4. Becauſe hereby we like obedient Children reſemble our heavenly Father, who is Holineſs it ſelf, 1 Pet. 1.15, 16.
5. Without this Holineſs we have no part in the New-Birth, Rev. 20.6.
6. Without this Holineſs we ſhall never ſee the Lord, Heb. 12.14.