The Marrow of Sacred Divinity - William Ames (1642)

So much of the relative change of the condition of the faithfull in Iustification and adoption: the reall change followes whereby that former is manifested, and as touching the effects, as it were committed to execution.

1. THE reall change of state is an alteration of qualities made in man himselfe. 2 Cor. 5. 17. Old things are past away, all things are become new.

2. But because it doth not consist in relation and respect, but in reall effecting; therefore it admits divers degrees, of beginning, progresse, and perfection. 2. Cor. 4. 16. The inward man is renewed day by day.

3. This alteration of qualities doth either respect that good which is just, and honest, and it is called Sanctification: or that good which is profitable and honorable, and it is called glorification. Rom. 6. 22. Yee have your fruit in holinesse, and the end everlasting life.

4. Sanctification is a reall change of a man from the filthinesse of sin, to the purity of Gods Image. Eph. 4. 22. 23. 34. To put off as touching the old conversation, that old man, which doth corrupt it selfe in the deceivable lusts: and to be renewed in the spirit of your mind; and to put on that new man, who according to God is created to righteousnesse and true holinesse.

5. For as by justification a believer is properly freed from the guilt of sin, and hath life adjudged to him, the title of which life is as it were, determined in adoption; so by sanctification the same believer is freed from the filthinesse and staine of sinne, and the purity of Gods Image is restored to him.

6. For hereby Sanctification is not understood the separation from a common use and consecration to some speciall use, in which sence the word is often taken in Scripture, sometime setting forth onely the outward, sometime also that inward and effectuall separation; for so it may be extended to calling or that first regeneration whereby Faith is communicated as a principle of new life: in which sence regeneration and Sanctification is wont to be confounded by most: but by it is understood that change of a man, whereby a believer hath righteousnesse and inherent holinesse communicated to them. 2 Thess. 2. 13. Through Sanctification of the Spirit.¹⁰¹

7. For God himselfe doth manifestly witnesse that holinesse is a gift of grace inherent, Ier. 31. 33. I will put my Lawes into their mind, and in their heart will I write them, Ezech. 36. 26. 27. I will give you a new heart, and a new spirit will I put into the midst of you.¹⁰²

8. But this sanctification is distinguished, from that change of a man which is proper to the calling of a man in Faith and repentance. In that that Faith there is not considered properly as a quality, but in relation to Christ: neither is repentance there considered as a change of disposition; for so it is all one with sanctification: but as a change of purpose and intent of the mind. But here a reall change of qualities and dispositions is looked unto.

9. It is called a reall change, that it may be distinguished not onely from justification, but also from that sanctification which is by Iustification, as is the Sanctification of the seventh day: or also that which is by relation of a signe, as is the Sanctification of the elements in the Sacraments, or lastly, that which is by manifestation, in which manner God himselfe is said to bee sanctified by men. 1 Peter 3. 14.

10. It is of the whole man, not of some one part. 1. Thess. 5. 23. Now the God of peace himselfe sanctifie you wholly, and your whole spirit, soule and body be preserved blameles unto the comming of our Lord Iesus Christ, Although so much of man, Tantum & totum¹⁰³ or that whole that is in man is not presently changed.

11. But although the whole man be partaker of this grace, yet it first and chiefly, agrees to the soule, and afterward from the soule is derived to the body, as the body of it is capable by that obedientiall power wherewith together with the soule it is subject to the will of God. So also in the soule first and properly it agrees to the will, from which it is derived into other faculties according to the order of nature. Deut. 30. 6. The Lord thy God shall circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soule, that thou maist live. Rom. 2. 29. The circumcision of the heart.

12. It is a change of a man from sin, to distinguish it from that sanctification which is, A mere negative from the mere negative contrary, such as that was which is attributed to the humane nature of Christ, which is said to be sanctified, or made holy, although the nature of Christ was never defiled with sinne.

13. The terme from which this is, is filthinesse, corruption, or the blot of fin, 2 Cor. 7. 1. Let us purge our selves from all filthinesse of flesh and spirit, perfecting holinesse in the feare of God.

14. The terme to which, is the purity of Gods Image, which is said to be framed or created againe in knowledge, righteousnesse and holinesse. Eph. 4. 24. Or a conformity to the Law of God. Iam. 1. 25. Newnes of life. Rom. 6. 4. The new creature. 2. Cor. 5. 16. Gal. 6. 15. & the Divine nature. 2 Pet. 1. 4.

15. But it is called the new and Divine creature. 1. Because it is not produced of those principles which are in us by nature, as the habit of all arts are brought forth which are gotten by industry learning, but out of a new principle of life, communicated by God unto us, in our calling. 2. Because our naturall disposition is altogether of another kinde then it was before. 3. Because in its measure it resembles that highest perfection which is found in God.

16. There be two degrees of this sanctification, one in this life, which is called in generall an infancy. 1. 〈◊〉. 13. 11. 12. Eph. 4. 14. 2 Pet. 2. 2. Because although that variety be found in this life, that if some of those that are sanctified be compared with others and with themselves at divers times, then some may be rightly called infants, and others men growen, whilst they live here. Heb. 5. 13. 14. Yet the highest degree which we attaine to in this life is onely a beginning of holinesse promised and to be expected. The other degree is called mans age and perfect age. Eph. 4. 14. 1 Cor. 13. 1. Phil. 3. 12. Because in the life to come the motion and progresse of sanctification ceaseth, there is onely found rest, and perfection, so that in this life we are more properly said to have sanctification then holinesse, and in the life to come: holinesse only, and not sanctification.

17. Sanctification therefore hath two parts: one in respect of the terme from which, is called mortification, and the other in respect of the terme to which, is called vivification and resurrection. Rom. 8. 5. 6.

18. Mortification is the first part of sanctification whereby sin is wasted,¹⁰⁴ Col. 3. 3. 5. Ye are dead, mortifie therefore your earthly members.

19. The meritorious, and exemplary cause of it is the Death of Christ. Rom. 6. 5. 6. Being grafted into the likenesse of his death: knowing this that our old manis crucified with him.

20. The cause principally working is that spirit of God who communicates to the faithfull the efficacy of his death. Rom. 8. 13. If by the spirit yee mortifie the deeds of the body, yee shall live.

21. The administring cause is Faith it selfe, Rom. 6. 17. From the heart yee have obeyed that forme of doctrine unto which yee were delivered.

22. From this mortification there followes in all that are sanctified a deniall of themselves, and the World. Luc. 9. 23. Gal. 6. 14.

23. Hence ariseth that inward difference which is betweene sin, which remaines in the faithfull from that which remaines in others: In others sin is raigning, prevailing, and predominating: in the faithfull it is broken, subdued and mortified.

24. Vivification is the second part of sanctification wherby the Image or life of God is restored in man. Col. 3. 10. Eph. 4. 24. Rev. 12. 2. Having put on the new man: be ye transformed by the renewing of your mind.

25. The exemplary cause of it is the Resursection of Christ. Col. 3. 1. 2. Ye are risen with Christ.

26. The cause principally working is the Spirit of God, which raised Christ from the dead, Rom. 8. 11. If the Spirit of him that raised Iesus from the dead dwelleth in you.

27. The administring cause is Faith, Gal. 2. 20. The life which I now live in the flesh, I live by the Faith of the Son of GOD.

28. From this vivification there ariseth a strong tye in those who are sanctified, of themselves to be addicted wholy to God and to Christ. 2. Cor. 8. 5. They give themselves to the Lord.

29. Because this sanctification is imperfect whilest we live here as infants, therefore all the faithful lare informed as it were with a double forme; sin and grace: for the perfection of sanctification not found in this life, unlesse in the dreames of some fantastick persons. 1 John 1. 8. If wee say we have no sin, we deceive our selves, and there is no truth in us. Yet all that are truly sanctified doe tend unto perfection, Mat. 5. 48. 1. Cor. 13. 11. 2 Pet. 3. 18.

30. Sinne or the corrupted part which remaines in those that are sanctified, is called in Scriptures, The old man, the outward man, the members, and the body of sinne. Grace or the renowed part is called the new man, the spirit, the mind, &c.

31. Hereupon there followes two things. 1. A spirituall war which is made continually betweene these parties. Gal. 5. 17. For the flesh lusts against the spirit, and the spirit against the flesh: and these are contrary one to the other. 2. A dayly renewing of repentance.

32. That flesh which remaines in the regenerate; is not only in the vegetative, and sensitive appetite,¹⁰⁵ but also in the will, and reason it selfe. 1 Thess. 5. 23.

33. The flesh or this concupiscence¹⁰⁶ hath the true and proper reason of sinne in the regenerate themselves. Rom. 7.

34. With this corruption even the best workes of the Saints are infected, so as they have need of some remission.

35. Yet the good works of the regenerate are not to be called sins, but defiled with sin.

36. That defilement of good workes, (by reason of Iustification) doth not hinder but they may be accepted of God to be rewarded.

37. That fight which is found in wicked men betweene conscience and the will, is not the striving of the spirit against the flesh, but of the flesh fearing against the flesh desiring.¹⁰⁷