John Gill
The foundation of
"sanctification" is laid in "regeneration"; as it is a holy
principle, it is first formed in that; the new creature, or new man, is created
in righteousness and true holiness; and it appears in "effectual
calling", which is an "holy calling"; and is
to be seen in conversion, which is a turning of men "from their
iniquities": and that holiness which is begun in regeneration, and is
manifest in effectual calling and conversion, is carried on in sanctification,
which is a gradual and progressive work, and issues and is finished in
glorification; so that it may, with propriety, be distinguished from regeneration,
effectual calling, and conversion, and be separately treated
of.
There is a sanctification
which is more peculiarly ascribed to God the Father; and which is no other than
his eternal election of men to it: under the law, persons and things separated
and devoted to holy uses, are said to be "sanctified"; hence those who are set apart by God for his use and service, and are
chosen by him to holiness here and hereafter, are said "to be sanctified
by God the Father", #Jude 1:1. There is a sanctification also that is more
peculiar to Christ the Son of God; not only as he is the representative of his
people, and is "holiness to the Lord" for them; which the high priest
had upon his forehead, who was a type of him, and the representative of Israel; and as he has the whole stock of grace and holiness in
his hands, which is communicated to the saints as is necessary; and as the
holiness of his human nature, is, with his active and passive obedience,
imputed to their justification, and so makes a part of that; hence he is said
to be made to them "sanctification", #1Co 1:30 but as the expiation
of their sins is made by his blood and sacrifice; this is called a sanctification of them; "Jesus, that he might sanctify the
people with his blood, suffered without the gate", #Heb 13:12. But there
is another sanctification, which is more peculiar to the Holy Spirit of God,
and is called "the sanctification of the Spirit", #2Th 2:13 1Pe 2:2
and this is the sanctification to be treated of. Concerning which may be
enquired,
1. First, what it is, and the
nature of it. It is something that is "holy", both in its principle
and in its actings; and is superior to anything that can come from man, or be
performed by him of himself. It does not lie in a conformity to the light of nature,
and the dictates of it; nor is it what may go by the name of moral virtue,
which was exercised by some of the heathen philosophers to a
very great degree, and yet they had not a grain of holiness in them; but were
full of the lusts of envy, ambition, pride, revenge, &c. nor does it lie in
a bare, external conformity to the law of God; or in an "outward
reformation" of life and manners; this appeared in the Pharisees, to a
great degree, who were pure in their own eyes, and thought themselves holier than others, and disdained them, and yet their hearts were full
of all manner of impurity. Nor is what is called "restraining grace",
sanctification; persons may be restrained by the injunctions of parents and
masters, by the laws of magistrates, and by the ministry of the word, from the
grosser sins of life; and be preserved, by the providence of God, from the
pollutions of the world, and yet not be sanctified. Nor are
"gifts", ordinary or extraordinary, sanctifying grace; Judas
Iscariot, no doubt, had both, the ordinary gifts of a preacher, and the
extraordinary gifts of an apostle, and yet not a holy man. Gifts are not grace;
a man may have all gifts, and all knowledge, and speak with the tongue of men
and angels, and not have grace; there may be a silver tongue where there is an
unsanctified heart! Nor is sanctification a restoration of
the lost image of Adam, or a reparation and an amendment of that image marred
by the sin of man; or a new vamping up the old principles of nature: but it is
something entirely new; a new creature, a new man, a new heart, and a new
spirit; and the conformity of a man to another image, even to the image of the
second Adam, the Son of God.
Some make sanctification to
lie in the deposition, or putting off, of the old man, and in the putting on of
the new man. This has a foundation in the word of God, #Eph 4:22,24 and belongs
to sanctification, and may be admitted, if understood of the actings of it, as
these are, which suppose a previous principle from which they arise. By the "old man", is meant corrupt nature; which is
as old as a man is in whom it is, and which he brings into the world with him;
and by the putting of it off, is not meant the removal of it from him; for it
continues with him, even with a sanctified person, as long as he is in the
world; nor any change in the nature of it, which always remains the same; much
less a destruction of it, which will not be till this earthly
house is dissolved: but a dispossession of it, of its power, a displacing it
from its throne, so as not to yield obedience to the lusts of it; nor walk
according to the dictates of it; nor have the conversation according to it. By
the new man, is meant the new principle of grace and holiness, wrought in the
soul in regeneration: and by the putting on of that, the exercise of the
several graces of which it consists; see #Col 3:12,13.
Others distinguish
sanctification, into "vivification" and "mortification":
and both these are to be observed in sanctification. Sanctification, as a
principle, is a holy, living principle, infused; by which a man that was dead
in trespasses and sins, is quickened; and from whence flow
living acts; such as living by faith on Christ; walking in newness of life;
living soberly, righteously, and godly: all which belong to sanctification. And
there is such a thing as mortification; not in a literal and natural sense, of
the body, by fasting, scourging, &c. Nor is it the abolition of the body of
sin, by the sacrifice of Christ; nor the destruction of the principle and being
of sin in regenerate and sanctified persons; for though they
do not live in sin, yet sin lives in them, and is sometimes very active and
powerful: but the weakening of the power of sin, and a mortification of the
deeds of the body, and of the members on earth; so that a course of sin is not
lived in, but men are dead unto it; and to which the Spirit of God, and his
grace, are necessary, #Col 3:5 Ro 8:13. But leaving these things, I shall more particularly consider sanctification as an holy
principle, and the holy actings of it.
1a. First, as an holy
principle. The first rise of which is in regeneration; there it is first
formed, as before observed. And this is no other than the good work of grace begun in the hearts of regenerate ones. It is a
"work", not of men; for as regeneration is not of the will of men;
nor conversion by might or power of men: so neither is sanctification; none can
say, "I have made my heart clean", or have sanctified myself: it is
the work of God; "We are his workmanship", and a curious piece of
workmanship sauctification is; too curious for a creature to perform; it is done "in the name" of the Lord Jesus, and "by
the Spirit of our God". It is a "good" work; the efficient cause
is good, God himself; the moving cause good, his love, grace, kindness, and
good will; the matter good, some good thing towards the Lord God of lsrael; the
instrumental cause or means, the good word of God: and it is good in its
effects; it makes a man a good man, and fits him for the performance of good works, and is the source of them. It is commonly
called "a work of grace", and with great propriety; since it flows
from the free, sovereign, and abundant grace of God in Christ; and is an
implantation of all grace in the heart. And in scripture it is called "the
work of faith", because faith is a principal part of it; and in the
exercise of which sanctification much lies; hence saints are said to be "sanctified by faith, which is in Christ", #Ac
26:18. It is an internal work; it is a work "begun in" the soul,
which the Spirit of God works in the hearts of his people, by putting the fear
of God, and every other grace, there; hence it goes by various names, which
show it to be something within a man, and not anything external; see #Ro
2:28,29. It is called "the inward man, and the hidden man of the
heart", which has its place there, and is not obvious
to everyone, #Ro 7:22 1Pe 3:4 and not only from the author of it, the Spirit of
God; and from the nature of it, being spiritual, and conversant with spiritual
things; but from the seat and subject of it, the spirit or soul of man; it is
called "spirit", being wrought in the soul by the Spirit of God, #Joh
3:6. It has also the name of "seed", which sometimes signifies the
word; which being cast into the heart, and taking place
there, becomes the "engrafted word"; and sometimes grace itself,
which is like seed sown in the earth, which lies hid in it awhile, and then
springs and grows up, a man knows not how; and this is that "seed"
which remains in the heart of believers, and is never lost, #1Jo 3:9. Sometimes
it is compared to a "root", which lies under ground, is not seen, and
is the cause of fruit being brought forth upwards; and may
be what Job calls, "the root of the matter" in him; and which the
stony ground hearers being without, withered, and came to nothing, #Job 19:28
Mt 13:21. It is called, "truth in the inward parts"; which is
expressive of the integrity and uprightness of the heart, of a true and right
spirit created there, and of the truth and reality of grace and holiness, or true holiness, in which the new man is created, #Ps 50:6,10
Eph 4:24. Once more, it is signified by "oil in the vessel" of the
heart, had with the "lamp" of an external profession, #Mt 25:4 by
"oil" is meant grace, so called for its illuminating nature, grace is
spiritual light in the understanding; and for its suppling, softening nature,
it takes off the hardness of the heart, and the stubbornness of the will; and
because it will not mix with other liquids, as grace will
not mix with sin; and which is had, held, and retained in the heart, as in a
vessel; and from which the lamp of profession is distinct, which is more
visible. I proceed,
1b.
Secondly, To consider sanctification in its holy actings.
1b1. With
respect to God; which appear in the disposition of the
mind, the
motions of the heart Godwards, and in the
behaviour
and conduct of a saint before him, and with regard
unto him;
and which become manifest,
1b1a. In a
holy reverence of him, on account of his nature,
perfections,
works, and blessings of goodness. In an
unsanctified
man, there is no fear of God before his eyes;
but where a
principle of grace and holiness is wrought, the
fear of God soon appears; it is the beginning of wisdom;
and
is one of
the first things that appear in a regenerate man;
he cannot do
what he before did, and others do; "so did not
I, because
of the fear of God", said Nehemiah, #Ne 5:15 such
an one will
serve the Lord with reverence and godly fear.
1b1b.
Sanctification shows itself in love to God, and delight in
him. An
unsanctified man cannot love God, who is pure and
holy; nor
take any delight in him, in his word, his ways,
and worship;
"The carnal mind is enmity to God", and desires
him to depart from him, and chooses not the knowledge of
his
ways; nay,
one that has taken on him the mask of religion,
and is not
sincere, can have no true affection for God, nor
pleasure in
the things of God. Job says of the hypocrite,
"Will
he delight himself in the Almighty? will he always
call upon God?" No, he will not, #Job 27:10. But in
regeneration
and sanctification, the Lord circumcises the
heart, or
regenerates and sanctifies it, "to love the Lord
with all the
heart and with all the soul!" that is,
sincerely
and cordially.
1b1c. It
appears in submission to the will of God in all things, even
in the most
adverse dispensations of providence; as the
instances of
Aaron, Eli, David, and others show; who
murmured
not, nor complained, but were still and quiet, and
resigned to the divine will, under some severe rebukes of
providence.
Much of sanctification lies in the conformity of
our wills to
the will of God. That holy man Bishop Usher
said of it,
``Sanctification
is nothing less than for a man to be brought to an entire resignation of his
will to the will of God, and to live in the offering up of his soul continually
in the flames of love, as a whole burnt offering to Christ.''
1b1d. It is
to be seen in religious exercises, and in acts of
devotion to God, and in the exercise of grace in them as in
an
affectionate attendance on the ministry of the word, and
administration
of ordinances; and in fervent prayer, which
is the
breath of a sanctified soul towards God. Holiness
only appears
in these things, or is real, when grace is in
exercise in them; for otherwise, there may be an outward
performance
of them, and yet no true holiness.
1b1e. The
holy actings of sanctification may be discerned in the
earnest
pantings and eager desires of the soul after
communion with God, both in private and public; when a soul
cannot be
content with ordinances without enjoying God in
them; when
it pants after him, as the heart pants after the
water
brooks; and when without him, seeks everywhere for
him, till it
finds him, and then exults in its fellowship
with the Father, and his Son Jesus Christ.
1b1f. A soul
that is sanctified by the Spirit of God, seeks the
glory of God
in all it does, whether in things civil or
religious:
one that is unsanctified, and only makes a show
of religion, and of good works, he does all to be seen of
men, and
seeks his own glory therein; whatever show of
devotion and
holiness may be made by such persons, there is
not a grain
of holiness in them. Whereas he that seeks the
glory of God
in all, "the same is true", hearty and sincere,
a real saint, "and no unrighteousness is in him",
no
insincerity
and dissimulation, #Joh 7:18.
1b2.
Sanctification discovers itself in its holy actings, with
respect to
Christ.
1b2a. In
applying to him for cleansing; as in a view of its
guilt, it
applies to blood for pardon; and to his
righteousness
for justification: so under a sight and sense
of its
pollution, and of the spreading leprosy of sin all
over it; it goes to him as the leper did, saying,
"Lord, if
thou wilt,
thou canst make me clean!" and such deal with his
blood for
the purification of their souls, as well as for
the
remission of their sins; and have their hearts purified
by faith in
it.
1b2b. In
subjection to him, as King of saints; they not only
receive him
as their Prophet, to teach and instruct them,
and embrace
his doctrines; and as their Priest, by whose
sacrifice
their sins are expiated; but as their King, to
whose laws and ordinances they cheerfully submit; esteeming
his
precepts, concerning all things, to be right, none of
his
commandments grievous; but, from a principle of love to
him, keep
and observe them.
1b2c. In setting him always before them, as an example to
copy
after; being
desirous of walking even as he walked; both in
the exercise
of the graces of faith, love, patience,
humility,
&c. and in the discharge of duty.
1b2d. In a desire of a greater degree of conformity to the
image
of Christ,
which is what they are predestinated unto; which
first
appears in regeneration, and is increased by every
believing
view of Christ and his glory, and will be
completed in
the future state; hence sanctified souls desire
to be with Christ, that they might be perfectly like him,
as
well as see
him as he is.
1b3.
Sanctification is discovered in its actings, with respect to
the Holy
Spirit.
1b3a. In
minding, savouring, and relishing, the things of the
Spirit of
God. "They that are after the flesh", carnal,
unregenerate,
unsanctified ones, "mind the things of the
flesh",
carnal and sensual lusts and pleasures; "but they
that are after the Spirit", who are regenerated and
sanctified
by the Spirit of God, "mind the things of the
Spirit",
which he reveals. recommends, and directs to; these
they savour,
relish, highly value, and esteem, #Ro 8:5.
1b3b. In walking after the dictates, directions, leadings,
and
teachings of
the Spirit; so sanctified persons are described
as such
"who walk not after the flesh, but after the
Spirit",
#Ro 8:1.
1b3c. In a desire and carefulness not to grieve the Holy
Spirit
of God, by
whom they have their present grace and
experience,
joy and comfort, and by whom they are sealed to
the day of
redemption, by any disagreeable behaviour to him, to
one another,
and in the world, #Eph 4:30.
1b3d. In a
desire "to live and walk in the Spirit"; to live in a
spiritual
manner, under his influence, to exercise every
grace, and
abound therein, through his power; to perform
every duty
by his assistance; and to wait, through him, for
the hope of righteousness by faith. #Ga 5:5,25 Ro 12:11
#Ro 15:13.
1b4. The
holy actings of sanctification are apparent, with
respect to
sin.
1b4a. In
approving, loving, and delighting in the law of God,
which forbids
it, and condemns for it. An unsanctified man
cannot brook
the law of God on this account; he is not
subjected to
it; nor can he be, without efficacious grace
exerted on him; he despises it, and casts it behind his
back:
whereas, a man sanctified by the Spirit of God,
approves of
the law of God, as holy, just, and good, and
loves it
exceedingly; "How love I thy law!" says David; and
he delights
in it, after the inward man, and serves it with
his mind and Spirit, #Ps 119:97 Ro 7:12,22, 25.
1b4b. In a
dislike of sin, and a displicency at it; it is
displeasing
to him, as it is contrary to the holy nature of
God, a
breach of his righteous law, and is in its own nature
exceeding sinful, as well as disagreeable in its effects
and
consequences.
1b4c. In a
loathing sin, and in an abhorrence of it. An
unsanctified
man chooses his own ways, and delights in his
abominations; he takes pleasure in committing sin himself,
and in those
that do it; sin is a sweet morsel, which he
rolls in his
mouth, and keeps under his tongue; but one that
has the
principle and grace of holiness, loaths his sin, and
himself for
it; and, with Job, abhors himself, and repents
1b4d. In an hatred of sin; unholy persons,
hate the good and love
the evil;
but an holy man, loves righteousness and hates
iniquity:
such that love the Lord, cannot but hate evil; it
being so extremely opposite to him: he hates, not only
sinful
actions, and even what he himself does, though he
would not do
them, but vain thoughts also, #Ro 7:15
#Ps 119:113.
1b4e. In an opposition to sin: a sanctified man, not only
does
not make
provision for the flesh, to fulfil the lusts of it;
does not
regard it in his heart, so as to encourage,
nourish, and
cherish it; but he acts the part of an
antagonist
to it, "striving against sin; the spirit lusteth
against the flesh"; grace opposes sin, upon the first
motion
of it, and
temptation to it; he has that principle within
him that
argues thus, "How can I do this great wickedness,
and sin
against God?"
1b4f. In an abstinence from it, even from every appearance
of it,
a passing by
the ways of it, and avoiding every avenue that
leads to it,
as being what wars against the soul, and is
dangerous
and hurtful to it. The grace of God implanted in
the heart,
as well as displayed in the word, "teaches to
deny ungodliness and worldly lusts", #Tit 2:11,12.
1b4g.
Sanctification appears in lamenting sin, in deploring the
corruption
of nature, bewailing indwelling sin, as well as
all sinful
actions, of thought, word, and deed; sanctified
persons are like doves of the valley, everyone mourning for
his own
iniquities, and for those of others, and the sad
effects of
them.
1b4h. In earnest
desires to be wholly freed from sin; uneasy
that vain thoughts should so long lodge within them, weary
of a body of
sin and death, they groan under the burden of
it, and cry,
O wretched men that we are! who shall deliver
us from it?
they long to be with Christ, and to be in
heaven; for
this reason greatly, among others, that they may
be entirely free from sin, and be perfectly holy.
Now can such
actings in the mind, and in life, spring
from nature?
must they not arise from a principle of
holiness in
the heart? can there be such reverence of God,
love to him, resignation to his will, affectionate and
fervant
devotion to him, desires of communion with him, and
a concern in
all things for his glory, without a
supernatural
principle of grace and holiness in the soul? Is
it possible,
that an unsanctified man should ever apply to
Christ for cleansing, be subject to him as King, be
desirous
of walking
as he walked, and of being wrought up to a
conformity
to him? or be concerned to mind the things of the
Spirit, and
to walk after the Spirit, and to live in him,
and be
careful not to grieve him? can there be such actings
in the mind concerning sin, as to love the law, which
forbids it;
to dislike sin, abhor it, and hate it; engage in
an opposition
to it, abstain from it, lament it, and
earnestly
desire to be rid of it; can these be the produce
of nature?
or be without being internally sanctified by the
2. Secondly, the subjects of
sanctification are next to be enquired into; who they are that are sanctified,
and what of them.
2a. First,
who are sanctified? not all men; all men are unholy, and need sanctification;
but all are not made holy; some are filthy, and remain filthy still.
2a1. They
are the elect of God; and all of them, whom God chose
in eternity,
he sanctifies in time; those who are a chosen
generation, become an holy people; whom God chose, he chose
to holiness,
as an end which is always answered, and he
chose them
through sanctification, as a means in order to a
further end,
salvation; conformity to the image of the Son
of God, in
which sanctification lies, is what the chosen are
predestinated unto; and, in consequence of their
predestination,
are made partakers of it. Faith, which is a
part of sanctification,
flows from electing grace, and is
insured by
it; as many as are ordained to eternal life
believe, and
are everlastingly glorified, which is their
2a2. They
are the redeemed ones; the subjects of election,
redemption,
and sanctification, are the same persons. In
order, they
are first chosen, then redeemed, and then
sanctified; those who are chosen by the Father, and
redeemed
by the Son,
are sanctified by the Spirit. One end of
Christ's redemption
of them, was to sanctify and purify
them, a
peculiar people to himself, zealous of good works;
and that
they being dead to sin, and that to them, through
his sacrifice for sin, they might live unto righteousness;
hence of the
same persons it is said, "They shall call them
the holy
people, the redeemed of the Lord!" #Isa 62:12.
2b. Secondly, what of those
persons is sanctified? The whole of them; "The God of peace
sanctify you wholly"; that is, as next explained, in soul, body, and
spirit, #1Th 5:23.
2b1. The
soul, or spirit, is the principal seat, or subject of
sanctification,
in all the powers and faculties of it; "Be
renewed in the spirit of your minds", #Eph 4:23. It is
the heart
into which the fear of God is put, and which is
circumcised
to love the Lord, and which is purified by
faith: it is
the understanding that is enlightened, to
discern holy
and spiritual things; and so to mind them,
approve of them, and gaze at them, with wonder and delight:
the will is
bowed to the will of God, and made willing in
the day of
his power, to serve him, as well as to be saved
by him; and
which is resigned to all the dispensations of
divine
providence: the affections are made spiritual, holy,
and heavenly; from whence springs a cheerful obedience to
the commands
of God and Christ: and the mind and conscience,
which were
defiled with sin, are purged from dead works to
serve the
living God.
2b2. The body also is influenced by sanctifying grace. As,
though
the heart is
the principal seat of sin, out of which all
manner of
wickedness flows, and spreads itself, not only
over the
powers and faculties of the soul, but also over the
members of
the body; so that there is no part nor place
clean: thus, though the soul is the principal seat of
sanctification,
yet it diffuses its influence, as over all
the powers
of the soul, so over all the members of the body;
its sensual
appetite and carnal lusts are checked and
restrained
by sanctifying grace; so that sin reigns not in
our mortal bodies, as to obey the lusts thereof, and to
yield our
members, as instruments of unrighteousness, unto
sin, #Ro
6:12,13.
2c. Thirdly, the causes of
sanctification, by whom it is effected, from whence it springs,
and by what means it is carried on, and at last finished.
2c1. The
efficient cause is God, Father, Son, and Spirit.
Sometimes it
is ascribed to the Father, the God of all
grace, who
will make us perfect, perfectly holy; the very
God of peace, with whom we have peace, through Christ, will
sanctify us
wholly; the Father, on whom we call, the Father
of Christ,
and of us, says, "Be ye holy, as I am holy", and
who only can
make us so, #1Pe 1:15,16 5:10 1Th 5:23. And
Christ is
not only our sanctification, but our sanctifier;
"He that sanctifieth" is Christ, "and they
who are
sanctified"
are his chosen and redeemed ones; and these "are
all of
one", #Heb 2:11 of one and of the same nature; he
partakes of
their nature, and they are made partakers of
his; all
that holiness which they have, they have from him;
from that fulness of it which is in him. Though this work
of
sanctification
is more commonly ascribed to the Holy Spirit,
who is
therefore called, "the Spirit of holiness"; not only
from his own
nature, but from his being the author of
holiness in
the hearts of God's people, and which is
therefore called, "the sanctification of the
Spirit"; it is
he that
begins, and carries on, and finishes this work;
every grace
is from him, faith, hope, and love, and every
other; and
which are supported and maintained, and drawn
forth into
exercise, and brought to perfection by him.
2c2. The
moving cause, is the grace and good will of God; the
same grace
which moved God to choose any to holiness, moves
him to work
it in them: the same grace which moved him to
send his Son
into the world to redeem men, moves him to send
his Spirit into their hearts to sanctify them: the same
great love,
and abundant mercy, that moves him to regenerate
and quicken
them, moves him to sanctify them: as of his own
good will he
begets them again, it is of his own good will
that he
sanctifies them; "This is the will of God", not only
his will of precept, and his approving will; but the
purpose
and counsel
of his will, what flows from his sovereign will;
"Even
your sanctification", #1Th 4:3. The state and
condition of
the people of God, before their sanctification,
clearly
shows that it must arise, not from any merit or
motive in them; but from the free favour and good will of
God, #1Co
6:9-11.
2c3. The instrumental cause, or means, is
the word of God; both
the written
word, the scriptures, which are holy scriptures;
the author holy, the matter holy, and, when attended with a
divine power
and influence, are the means of making men
holy, and of
fitting and furnishing them for every good
work; and
also the word preached, when accompanied with the
same power;
"Faith comes by hearing", and is increased
thereby; the doctrines of the gospel are according to
godliness;
and with a divine blessing, influence both the
heart and
life to godliness and holiness; the ordinances are
made and
continued, for the perfecting of the saints, for
the carrying
on, and perfecting the work of holiness in
them; and various providences of God, even afflictive ones,
are designed
of God, and are means, in his hand, of making
his people
more and more "partakers of his holiness",
#Heb 12:10
of this use afflictions were to holy David,
#Ps
119:67,71.
2d. Fourthly,
the adjuncts or properties of sanctification.
2d1. First,
it is imperfect in the present state, though it will
most
certainly be made perfect; where the work is begun it
will be performed: sanctification in Christ is perfect, but
sanctification
in the saints themselves is imperfect; it is
perfect with
respect to parts, but not with respect to
degrees.
Sanctification, as a principle, which is the new
creature, or
new man, has all his parts; though these are
not grown up to the measure of the fulness of the stature
of
Christ, as
they will do; where there is one grace, there is
every grace,
though none perfect; there is a comparative
perfection
in the saints, when compared with what they
themselves once
were, and others are; and when compared even
with other saints, for one saint may have a greater degree
of grace and
holiness than another; "let us therefore, as
many as be
perfect"; and yet the greatest of those was not
absolutely
perfect, even the apostle himself, who so said,
#Php 3:12,17
all the saints may be said to be perfect, as
perfection denotes sincerity and truth; so their faith,
though
imperfect, is unfeigned; their hope is without
hypocrisy,
and their love without dissimulation; but
otherwise
sanctification in the best of men is imperfect;
this
appears,
2d1a. From
the continual wants of the saints; they are always
"poor
and needy", as David says of himself; which could not
be true of
him as to things temporal, but as to things
spiritual:
the best of saints continually stand in need of
more grace to oppose sin, resist temptations, perform duty,
and
persevere in faith and holiness; the grace of God is
sufficient
for them, but then that must be daily
communicated
to them; God has promised to supply, and he
does supply
all their need, as it returns upon them; but
then it cannot be said that they are "perfect and
entire,
wanting
nothing"; since they are continually in want of more
grace.
2d1b. This
appears from their disclaiming perfection in
themselves, and their desires after it. Job, David, the
apostle
Paul, and others, have in express words declared
they were
not perfect, nor thought themselves so, but far
from it; and
yet expressed strong desires after it, which
showed they
had it not; the apostle Paul has fully set forth
both in those words of his, "Not as though I had
already
attained,
either were already perfect", &c. #Php 3:12-14.
2d1c. That
sanctification is imperfect, is abundantly manifest
from indwelling
sin in the saints, and the sad effects of
it; the apostle Paul speaks of "sin dwelling in
him",
#Ro 7:18,19
and the apostle John says, "if we say we have no
sin, we
deceive ourselves", #1Jo 1:8 and the experience of
the saints
in all ages testifies the same: this is clear
from their
ingenuous confessions of sin, such as made by
Jacob, David, Isaiah, Daniel, and others; from their groans
and
complaints under the weight of sin, as an heavy burden,
too heavy to
bear; from the continual war in them between
flesh and
spirit, the law in their members and the law in
their minds;
from their prayers for the manifestation of the
pardon of their sins, and for cleansing from them, and to
be
kept from
the commission of them; from the many slips and
falls which
the best are subject to in one way or another;
and from
backwardness to duty, remissness in it, and that
coldness and
lukewarmness which too often attend it.
2d1d. This
is also evident from the several parts of
sanctification,
and the several graces of which it consists,
being
imperfect. Faith is imperfect; there are deficiencies
in faith to
be made up; the best of saints have had them,
and their failings in the exercise of that grace have been
manifest, as
in Abraham, Peter, and others; and they have
been
sensible of their imperfection in it, as the apostles
of Christ
were when they said, "Lord increase our faith", or
"add"
to it, #Lu 17:5 hope sometimes is so low as that it
seems to be "perished from the Lord", and only
the mouth is
put in the
dust with an "if so be there may be hope",
#La 3:18,29.
Love, however warm and fervent at first, remits
and abates;
its ardour is left, though that is not lost; the
love of many
waxes cold. Spiritual, experimental, sanctified
knowledge is but in part, and will remain so until that
which is
perfect is come.
2d2.
Secondly, though sanctification is imperfect, it is
progressive,
it is going on gradually till it comes to
perfection; this is clear from the characters of the
saints,
who are
first as little children, infants newly born; are in a
state of
childhood, and by degrees come to be young men,
strong and
robust, and overcome the evil one, and at length
are fathers
in Christ, #1Jo 2:13,14 and from the similies
by which the work of grace is illustrated; as that in
general by
seed sown in the earth, which springs up first
the blade,
then the ear, after that the full corn in the
ear; and
faith in particular by a grain of mustard seed,
which when
first sown is small, the least of all seeds, but
when it grows up, it becomes greater than all herbs, and
shoots out
great branches, #Mr 4:28,31,32 so spiritual
light and
knowledge at first is very dim and obscure, like
the sight that
the man had whose eyes Christ opened; first
he saw men
like trees walking, and after that all things
clearly; so the path of the just is as the shining light,
that shineth
more and more unto the perfect day, #Mr 8:23
#Pr 4:18
there is such a thing as growing in grace, in the
grace of
faith, and abounding in hope and love, and increasing
in the
knowledge of divine things which there would be no room
for, if sanctification was perfect. Yet,
2d3.
Thirdly, though it is imperfect, it will certainly be
perfected;
grace in the soul is a well of living water,
springing up
unto everlasting life; it is always running to,
and will issue in eternal life: it is certain, from
election
and
redemption, the ends whereof would not be answered, if
this was not
completed; and from its being the work of the
Holy Spirit,
who having begun it, will finish it; he is a
rock, and
his work is perfect; having undertook it, he will
not leave it till it is done; and when he works, none can
let; he will
perfect that which concerneth his saints, and
will fulfil
the good pleasure of his will in them, and the
work of
faith, with power.
2d4. Fourthly, sanctification is absolutely
"necessary" to salvation.
It is
necessary for many things; it is necessary to the
saints, as
an evidence of their election and redemption;
this is the
closing work of grace, and is the evidence of
all that
goes before. It is necessary to church fellowship,
to the communion of saints in a social manner. Members of
churches are
described as holy brethren, saints, and
faithful in
Christ Jesus, and none are meet to be admitted
among them
but such who are so; for "what fellowship hath
righteousness
with unrighteousness?" &c. #2Co 6:14-16.
Sanctification is necessary as a meetness for heaven; for
the
inheritance of the saints in light; without regeneration,
in which
sanctification is begun, no man shall see, nor
enter, into
the kingdom of God. It is absolutely necessary
for the
beatific vision of God in a future state; "Without
holiness no man shall see the Lord"; but being
possessed of
that, shall
see him, and enjoy uninterrupted communion with
him for
ever, #Heb 12:14 Mt 5:8 Ps 17:15. To say no more, it
is necessary
for the work of heaven, which is singing songs
of praise,
songs of electing, redeeming, regenerating,
calling, and persevering grace; how can unholy persons join
with the
saints in such work and service as this? yea, it
would be
irksome and disagreeable to themselves, could they
be admitted
to it, and were capable of it; neither of which
can be
allowed.