In this session, we're going to be considering together the Puritan view of sanctification. It is important for us to appreciate this subject because in our days, there has been a renewed interest in Puritanism and Puritan view, particularly their love of Calvinism. But some of those who are enthusiastic about Puritanism seem to have overlooked their teaching on this vast subject of sanctification. And in many ways, this was one of the key issues for many of the Puritans. They affirmed and taught and pressed the importance of holiness and sanctification upon their generation. It should be reassuring to us to consider these things because the Puritans in many ways were spiritual giants and we stand upon their shoulders. Well, who are the Puritans? It's usually accepted that Puritanism amongst the English-speaking world began in 1559 and extended through to the time of Jonathan Edwards and his contemporaries. Some have said that Spurgeon was the last of the Puritans. But of course, realistically, it's up until the middle of the 18th century that we consider those who were prominent teachers of reformed things to be amongst the Puritan era. And of course, that spans a golden era in the history of the English-speaking church. Many of these men, known as Puritans, were men of great courage and fortitude. They had to stand against the authorities. In 1633, King Charles I reissued what was known as the Book of Sports, and it was required of all the Church of England ministers to read this Book of Sports, which gave license to all manner of recreations on the Sabbath day. And many of these Puritan preachers refused to read it and suffered the consequences. And of course, many of these Puritan preachers were key players in the Great Awakening that took place in the early 18th century. The Puritans, well, it was a nickname given to them at the time, a term of derision. Why? Because they were regarded as being too precise. They urged and pressed upon their hearers the importance of godly living, of a holy walk, of separation from sin and the world. And therefore, many who were hypocrites in the religious world despised their precise theology and their careful and practical teaching. Well, the vast majority of Puritans were united in their view of what the Bible teaches concerning sanctification. Perhaps the best way to see that is to turn to the great confessions of that period. In 1646 and 1647, the Westminster Standards were published. After three years or thereabouts of deliberations, by men of Puritan stock. They produced the Westminster Confession of Faith, the Shorter Catechism, and other documents too. Some of them were Presbyterians, like Samuel Rutherford. Others were Independents, like Thomas Goodwin. And some were Episcopalians, like Herbert Palmer. But they all were united in their view of sanctification. In chapter 13 of the Westminster Confession, there is a very precise and detailed statement about what they believed concerning sanctification. And we will touch upon those statements as we go through this session. They also express, perhaps in the most concise and helpful way, sanctification in the answer to question 35 in the Shorter Catechism? This is the answer. Sanctification is the work of God's free grace whereby we are renewed in the whole man after the image of God and are enabled more and more to die unto sin and live unto righteousness. What can we say then that the Puritans taught and believed concerning sanctification? And I want to give you at least eight of their key beliefs concerning this subject in this session. The first is that they were very clear that sanctification is the work of the Holy Spirit. He regenerates and then sanctifies. Thomas Watson in The Body of Divinity put it like this, sanctification he said, is a supernatural thing. Weeds grow by themselves. Flowers must be planted and cultivated. Sanctification is a flower of the Spirit's planting. Therefore, it is called the sanctification of the Spirit, 1 Peter 1, 2. They regarded sanctification as a twofold work. First, there must be a cleansing and then a renewing. John Owen put it like this. Sanctification is an immediate work of the Spirit of God on the souls of believers, purifying and cleansing of their natures from the pollution and uncleanness of sin, renewing in them the image of God, and thereby enabling them from a spiritual and habitual principle of grace to yield obedience unto God according unto the tenor and terms of the new covenant by virtue of the life and death of Jesus Christ. Or more briefly, he said, it is the universal renovation of our natures by the Holy Spirit into the image of God through Jesus Christ. The second key An important doctrine that they taught concerning sanctification is that the believer is not passive in this work. And this may seem obvious to us, but it's important to remember. Justification is a work wholly of God. The believer is passive. But when it comes to sanctification, although it is a work of the Spirit, yet the believer is called to work to act, to engage, to actively pursue the godly life. In Philippians chapter two and verse 13, we read, work out or live out your own salvation with fear and trembling. And Paul goes on to add, for it is God that worketh in you both to will and to do of his good pleasure. And in the Westminster Standards, we understand there this reference to Hebrews perfecting holiness in the fear of God. And then in Romans chapter 8 and verse 13, the Puritans would point out, it's if you, through the Spirit, do mortify the deeds of the body. The Puritans were very strong that Sanctification is a work of the spirit, and yet the believer is called to engage and to strive for a godly life. Walter Marshall, in his great work on sanctification, described sanctification as the great enterprise of sanctification. The third thing the Puritans taught concerning sanctification is that in the life of a believer, sanctification is progressive. And in their statement of faith, they would state that sanctification is God enabling the believer more and more to die unto sin and live unto righteousness. Thomas Watson says, such as are already sanctified may be more sanctified. Justification does not admit of degrees. A believer cannot be more elected or justified than he is, but he may be more sanctified than he is. Sanctification is still increasing, like the morning sun, which grows brighter to the full meridian. Knowledge is said to increase and faith to increase. The fourth characteristic of the Puritan view of sanctification is that they taught that sanctification in this life was never perfect. They were not those who followed the idea of perfectionism. In fact, Walter Marshall would say something along these lines, that perfectionism looks like a friend, but is really an enemy of holiness. because it motivates people to seek holiness by false principles or false means. The Puritans would say that the mind is the palace of faith and sanctification is through convictions, not through feelings. Sanctification is through informed commitment to the life of godliness, not through emotionalism or exalted experiences. And therefore, they recognized that the idea of perfectionism that urged people to seek a higher life or some second blessing post-conversion was really an enemy of holiness. We live in days where increasingly there are those who embrace an emotional way of worship, worship that appeals to our physical senses with music and with science. But such worship doesn't really address the conscience. It doesn't challenge the convictions. It doesn't direct the mind and the faith of the people of God. And the Puritans would say, it's so important that if we are going to be sanctified, that it's through our convictions being strengthened. In Hebrews chapter 11 and verse 33, we read, by faith, the men of old subdued kingdoms wrought righteousness. Now, of course, perhaps the primary meaning of this reference is in a far more graphic and literal way. But it's true that it's by faith that we subdue the kingdom of Satan. It is by faith that we work righteousness in our own lives. It's as we believe in the character of God and the glory that awakes the believer. It's as we sense the loveliness of Christ and the perfect example that he has set before us, and we appreciate by faith all that he is, that we ourselves will be resolved to strive for a holy life. Rather than perfectionism, the Puritans believed that sanctification involved an internal struggle in the believer. Mortification of sin and inner corruption was not easy. It was putting to death that which is part of our old sinful flesh with all its desires. For the Puritans, the devil was real and a great opponent of the sanctification of the soul. The fifth characteristic of the Puritan view of sanctification is that they were strongly opposed to what we call antinomianism. And this is important for us to understand today because there are those who have embraced, or at least they say they have embraced, Calvinistic theology. And yet, the language that they use when referring to the Christian life appears to be antinomian. That is to say that they believe that the Ten Commandments, the moral law, is done away in Christ and is not part of that benchmark that God has given for sanctified living, a rule by which we are to live. The Puritans would never speak in those terms. The Westminster Confession and the Baptist Confession both say this concerning the law of God. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned, yet it is of great use to them, as well as to others, in that, as a rule of life, it informs them of the will of God and their duty and binds them to walk accordingly. If we are to strive for holiness, a godly life, a life well-pleasing to our God, then the Ten Commandments form the foundation and rule by which we are to strive to live, they would say. Walter Marshall would say this in his Gospel Mystery of Sanctification. Sanctification consists largely in conformity to the moral law. In other words, there are ten commandments. The sixth point that I want to mention concerning the Puritan view of sanctification is that they would teach that justification and sanctification are inseparable. Antinomianism emphasizes justification at the expense of sanctification. Antinomianism says something like this, we have peace with God through Christ's merits alone and we contribute nothing and therefore we are free from the demands of the law even with respect to daily living. The Puritans, on the other hand, rightly affirmed that salvation deals with all the effects of sin, its guilt and its pollution. The Apostle Paul writing to the Ephesians in chapter 2 and verse 10 points out, we are created in Christ Jesus unto good works which God hath before ordained that we should walk in them. Justification and sanctification go together, says Thomas Watson. But he are sanctified. But he are justified, quoting 1 Corinthians 6 and verse 11. And he adds, in Micah 7, verse 18, we read, who is a God like unto thee, hardening iniquity? There is justification, he says. Verse 19. He will subdue our iniquities, there is sanctification. Out of Christ's side, said Watson, came blood and water. Blood for justification, water for sanctification. Such as have not the water out of Christ's side to cleanse them, shall never have the blood out of his side to save them. Augustus Toplady, in his famous hymn, Rock of Ages, has this couplet, cleanse me from sin's guilt and power. And that's so fundamental to our understanding of salvation. We seek not only the removal of the guilt of our sin, but the power and pollution of our sin that is within our hearts. And the Puritans made this very clear. You cannot seek justification without seeking from God sanctification at the same time. Nevertheless, the Puritans would say, sanctification proceeds from justification. Seek it earnestly, said Walter Marshall. but only in its due order, or sanctification itself becomes meritorious. If we try to live that godly life, that sanctified life, before we are justified, then we may be tricked into thinking that our good works and our holy walk contributes in some way to our acceptance with God. No, said the Puritans, Justification comes first, at least in the order of salvation. First, we seek to be accepted before God, depending upon the merits of Christ's righteousness alone. But flowing from that, proceeding from that, we seek that power from the Lord, that we may live a life of obedience and holiness, out of gratitude and love for Him. Walter Marshall says, the believer should not act for life, but from life. We strive for holiness, not in order to obtain life, but because God has given us new life in our souls. And the convicted sinner, according to Puritan teaching, should seek both justification and sanctification at the same time. They cannot be separated but with the understanding that first we come to be justified and then we seek the Lord's grace that we may be sanctified. Christ's righteousness must be first imputed to us and then the benefits of it imparted to us. We do not strive to be holy in order to be justified. but rather we strive to be holy because we are justified. The seventh characteristic of the Puritan teaching or view of sanctification is that our sanctification is effected through our union with Christ. Now I'm going to be brief on this most important aspect of sanctification because Pastor John Thackway will be dealing with this himself. But it's important that we understand that we cannot know the power, the grace that we need in order to live a sanctified life outside of union by faith with Jesus Christ. Walter Marshall taught that there were four endowments, prerequisites, qualities, if you like, that the believer receives by union with Christ, and that these are essential if we are to experience and live and walk in a sanctified way. Firstly, he says, the prerequisite of a new heart. We cannot begin a sanctified life until the Lord has imparted to us a new heart. Secondly, we must have some persuasion of our reconciliation to God. What will give to us that liberty and that joy and that resolve to walk in obedience to Christ and in obedience to God better than that sense of relief and peace within that we are reconciled to God. We then will seek to walk in love to God rather than out of fear for God. Thirdly, a persuasion of our title to heaven and a persuasion of the happiness of heaven to which we have title. He says, The Lord Jesus Christ, when he was going to the cross, we are told it was for the joy that was set before him that he endured the cross and despised the shame. Hebrews chapter 12 and verse 2. And what can stir the believer to strive after holiness with great ardor more than a realization that he has a holy Happy destination, heaven itself. In 1 John chapter 3 and verse 3, the apostle writes, every man that hath this hope in himself, that hope of one day being made like Christ because we shall see him as he is, every man that hath this hope in himself purifies himself even as he is pure. It's a great incentive. It is a great spur to godliness. Fourthly, and lastly, Marshall says, we need to be persuaded that we have sufficient strength both to will and to do our duty acceptably. And that strength consists in trusting God's strength and wisdom. We cannot engage in this spiritual warfare against indwelling sin, and against the temptation of the evil one without God's strength and God's wisdom to guide our thoughts and to strengthen our resolve to live that life of obedience. So these things come to us, all of these four things, out of our union with Christ by faith. When we come to him and yield to him, and we depend upon his merits, we receive that new heart. We have that sense of reconciliation. We can be persuaded of our title to heaven, and we know that it is from our God, through his spirit, that we will receive grace and strength to live a life of godliness and obedience. Fourthly, the Puritans taught that assurance is by and large the fruit of sanctification. Question 36 of the Shorter Catechism reads as follows. What are the benefits which flow from justification, adoption, and sanctification? And the answer, assurance of God's love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance therein to the end. Thomas Watson says, sanctification is the evidence of God's love. We cannot know God's saving love by his giving us health, riches, or success, but only by the drawing of his image of sanctification on us by the pencil of the Holy Spirit. That is how We can be sure of God's love. It is his evidence. And in these days when there is a prosperity gospel preached and false teachers affirm that, well, you can see that God loves you by your wealth and your earthly success, the Puritans would have nothing to do with that. They said the real badge of God's love That real mark of assurance of salvation is that he has enabled us to live a sanctified life. Ninthly, sanctification progresses in a believer through the diligent use of means. And this is a vital part, perhaps the key element in the unique Puritan view of sanctification. I say unique not because they are different to us, but unique in the great emphasis they felt in their day they had to put upon this point. There must be a diligent use of means. Sanctification is not by letting go and letting God. Sanctification is by breathing after holiness. It is by using the means that the Lord has provided for his people whilst they are here in this world and seeking God's enabling to use those means and that those means will be a great blessing to our souls. I'm going to touch on this in a little more detail in our second session. The final point, the tenth, characteristic of the Puritan view of sanctification is that trials were a divinely appointed means of sanctification. There are those means, objectively, that the believer must employ in life in order to, under the blessing of God, grow in grace and effect holiness in the fear of the Lord, But there are also those subjective means, if you like. And one of those is trials. And it's very important that we teach people that trials have a design in the purposes of our Heavenly Father. This, of course, is not the only purpose of trials, but it is one of the most important purposes of trials. Thomas Watson would write this. Correction is a setting the heart right and straight. As we sometimes hold a crooked rod over the fire to straighten it, so God holds us over the fire of affliction to make us more straight and upright. Oh, how good it is when sin has bent the soul awry from God that affliction should straighten it again. He would go on to say, afflictions work for good as they conform us to Christ. God's rod is a pencil to draw Christ's image more lively upon us. Afflictions are the medicine which God uses to carry off our spiritual diseases. They cure the swelling of pride, the fever of lust, They deal with our covetousness. Lastly, he would say, what if we have more of the rough file, if we have less rust? Afflictions are part of those appointed means in the hand of a loving Father in heaven to produce within us, as Hebrews chapter 12 says, the peaceable fruits of righteousness. These are then perhaps 10 of the classic hallmarks of the Puritan view of sanctification. Of course, it's not exhaustive. It's impossible in 30 minutes to look at the whole array of teaching that came from the Puritan pen and the Puritan pulpit on this wonderful subject of sanctification. But may the Lord Help us to understand and appreciate their views and to walk in their footsteps inasmuch as they were walking in the footsteps of Christ himself. Amen.