TheDoctrineofSanctification

byA.W.Pink

TableofContents

IntroductionItsMeaningItsNecessityItsProblemItsSolutionItsNatureItsAuthor(TheFather)ItsProcurer(TheSon)ItsSecurer(TheHolySpirit)ItsRuleItsInstrument(Faith)ItsMeansItsProcessItsProgressItsPracticeConclusion

INTRODUCTION

Inthearticlesupon"TheDoctrineofJustification"wecontemplatedthetranscendentgraceofGodwhichprovidedforHispeopleaSurety,whokept for them perfectly His holy law, and who also endured the cursewhichwasduetotheirmanifoldtransgressionsagainstit.Inconsequencethereof,thoughinourselveswearecriminalswhodeservetobebroughtto the bar of God's justice and there be sentenced to death, we are,nevertheless,byvirtueoftheacceptedserviceofourSubstitute,notonlynotcondemned,but"justified,"thatis,pronouncedrighteousinthehighcourtsofHeaven.Mercyhasrejoicedagainst judgment:yetnotwithoutthe governmental righteousness of God, as expressed inHis Holy law,havingbeenfullyglorified.TheSonofGodincarnate,asthefederalheadand representative ofHis people, obeyed it, and also suffered anddiedunder itscondemningsentence.TheclaimsofGodhavebeen fullymet,

justicehasbeenmagnified,thelawhasbeenmademorehonorablethanifeverydescendantofAdamhadpersonallyfulfilleditsrequirements.

"Asrespectsjustifyingrighteousness,therefore,believershavenothingtodowiththelaw.Theyarejustified'apartfromit'(Romans3:21),thatis,apart from any personal fulfillment thereof.We could neither fulfill itsrighteousness, nor bear its course.The claimsof the lawweremet andended,onceandforever,bythesatisfactionofourgreatSubstitute,andas a result we have attained to righteousness without works, that is,without personal obedience of our own. 'By the obedience of one shallmany be constituted righteous' (Romans 5:19). Theremay indeed, andthereare,otherrelationsinwhichwestandtothelaw.Itistheprincipleofournewnaturetorejoiceinitsholiness:'wedelightinthelawofGodafter the inner man.' We know the comprehensiveness and theblessednessofthosefirst twocommandmentsonwhichall theLawandtheProphetshang:weknowthat'loveisthefulfillingofthelaw.'WedonotdespisetheguidinglightoftheholyandimmutablecommandmentsofGod,livinglyembodied,astheyhavebeen,inthewaysandcharacterofJesus; butwe do not seek to obey themwith any thought of obtainingjustificationthereby.

Thatwhichhasbeenattained,cannotremaintobeattained.Nordoweplacesogreatanindignityon'therighteousnessofourGodandSavior,'as toput thepartial and imperfectobediencewhichwe render afterweare justified,ona levelwith thatheavenlyandperfect righteousnessbywhichwehavebeenjustified.Afterwehavebeenjustified,gracemayanddoes forChrist's sake, accept aswell-pleasing our imperfect obedience;but this being a consequence of our perfected justification cannot bemade a ground thereof. Nor can anything that is in the least degreeimperfect,bepresentedtoGodwiththeviewofattainingjustification.Inrespectofthis,thecourtsofGodadmitofnothingthatfallsshortofHisownabsoluteperfectness"(B.W.Newton).

Having, then, dwelt at some length on the basic and blessed truth ofJustification, it is fitting that we should now consider the closelyconnected and complementary doctrine of Sanctification. But what is"sanctification": is itaqualityorposition?Issanctificationa legal thingor an experimental? that is to say, Is it something the believer has in

Christorinhimself?Isitabsoluteorrelative?bywhichwemean,Doesitadmitofdegreeorno?isitunchangingorprogressive?Arewesanctifiedat the timeweare justified,or is sanctificationa laterblessing?How isthisblessingobtained?by somethingwhich isdone forus, orbyus, orboth? How may one be assured he has been sanctified: what are thecharacteristics, the evidences, the fruits? How are we to distinguishbetween sanctification by the Father, sanctification by the Son,sanctification by the Spirit, sanctification by faith, sanctification by theWord?

Isthereanydifferencebetweensanctificationandholiness? ifso,what?Are sanctification and purification the same thing? Does sanctificationrelatetothesoul,orthebody,orboth?WhatpositiondoessanctificationoccupyintheorderofDivineblessings?Whatistheconnectionbetweenregeneration and sanctification? What is the relation betweenjustification and sanctification?Wherein does sanctification differ fromglorification? Exactly what is the place of sanctification in regard tosalvation:doesitprecedeorfollow,orisitanintegralpartofit?Whyisthere somuch diversity of opinion upon these points, scarcely any twowriterstreatingofthissubjectinthesamemanner.Ourpurposehereisnotsimply tomultiply questions but to indicate themany sidedness ofourpresent theme, and to intimate the various avenues of approach tothestudyofit.

Diversiveindeedhavebeentheanswersreturnedtotheabovequestions.Many who were ill-qualified for such a task have undertaken to writeuponthisweightyanddifficulttheme,rushinginwherewisermenfearedto tread. Others have superficially examined this subject through thecolored glasses of creedal attachment. Others, without any painstakingeffortsoftheirown,havemerelyechoedpredecessorswhotheysupposedgaveout,thetruththereon.Thoughthepresentwriterhasbeenstudyingthis subject off and on for upwards of twenty-five years, he has felthimselftobetooimmatureandtoounspiritualtowriteatlengththereon;andevennow,itis(hetrusts)withfearandtremblingheessaystodoso:may it please theHoly Spirit to so guide this thoughts that hemay bepreservedfromeverythingwhichwouldperverttheTruth,dishonorGod,ormisleadHispeople.

We have in our library discourses on this subject and treatises on thistheme by over fifty different men, ancient and modern, ranging fromhyper-Calviniststoultra-Arminians,andanumberwhowouldnotcaretobelistedundereither.Somespeakwithpontificaldogmatism,otherswithreverent caution, a few with humble diffidence. All of them have beencarefully digested by us anddiligently compared on the leading points.Thepresentwriterdetestssectarianism(mostofallinthosewhoaretheworstaffectedbyit,whilepretendingtobeopposedtoit),andearnestlydesires tobedelivered frompartisanship.He seeks to be profited fromthe labors of all, and freely acknowledges his indebtedness to men ofvariouscreedsandschoolsofthought.OnsomeaspectsofthissubjecthehasfoundthePlymouthBrethrenmuchmorehelpfulthantheReformersandthePuritans.

The great importance of our present theme is evidenced by theprominencewhichisgiventoitinScripture:thewords"holy,sanctified"etc., occurring therein hundreds of times. Its importance also appearsfromthehighvalueascribedtoit: it isthesupremegloryofGod,oftheunfallenangels,oftheChurch.InExodus15:11wereadthattheLordGodis "glorious inholiness"— that isHis crowning excellence. InMatthew25:31mention ismadeof the"holyangels," fornohigherhonorcanbeascribedthem.InEphesians5:26,27welearnthattheChurch'sgloryliesnot in pomp and outward adornment, but in holiness. Its importancefurther appears in that this is the aim in all God's dispensations. HeelectedHispeoplethattheyshouldbe"holy"(Ephesians1:4);ChristdiedthatHemight"sanctify"Hispeople (Hebrews13:12); chastisementsaresentthatwemightbe"partakersofGod'sholiness"(Hebrews12:10).

Whateversanctificationbe,itisthegreatpromiseof thecovenantmadetoChristforHispeople.AsThomas.Bostonwellsaid,"Amongtherestofthat kind, it shines like themoonamong the lesser stars— as the verychiefsubordinateendoftheCovenantofGrace,standingthereinnexttothegloryofGod,whichisthechiefandultimateendthereof.Thepromiseof preservation, of the Spirit, of quickening the dead soul, of faith, ofjustification,ofreconciliation,ofadoption,andoftheenjoymentofGodasourGod,dotenduntoitastheircommoncenter,andstandrelatedtoitasmeanstotheirend.Theyareallaccomplishedtosinnersondesignto

make them holy." This is abundantly clear from, "The oath which HesworetoourfatherAbraham:thatHewouldgrantuntous,thatwe,beingdeliveredoutofthehandofourenemies,mightserveHimwithoutfear,inholinessandrighteousnessbeforeHimallthedaysofourlife"(Luke1:73-75).Inthat"oath"orcovenant,sworntoAbrahamasatypeofChrist(our spiritual Father: Hebrews 2 :13), His seed's serving the Lord inholiness is held forth as the chief thing sworn unto the Mediator —deliverancefromtheirspiritualenemiesbeingameanstothatend.

The supreme excellence of sanctification is affirmed in Proverbs 8:11,"Forwisdomisbetterthanrubies;andallthingsthatmaybedesiredarenottobecomparedtoit.""EveryonewhohasreadthebookofProverbswithanyattentionmusthaveobservedthatSolomonmeansby'wisdom'holiness,andby'folly'sin;byawisemanasaint,andbyafoolasinner.'Thewiseshall inheritglory:butshameshallbe thepromotionof fools'(Proverbs13:35):whocandoubtwhetherby 'thewise'hemeanssaints,andby 'fools'sinners! 'The fearof theLord is thebeginningofwisdom'(Proverbs9:10),bywhichhemeans to assert that true 'wisdom' is truepietyorrealholiness.Holiness,then,is'betterthanrubies,'andallthingsthataretobedesiredarenottobecomparedwithit.Itishardtoconceivehowtheinestimableworthandexcellenceofholinesscouldbepaintedinbrighter colors than by comparing it to rubies— the richest andmostbeautifulobjectsinnature"(N.Emmons).

Notonly is true sanctificationan important, essential, andunspeakablypreciousthing,itiswhollysupernatural."Itisourdutytoinquireintothenatureofevangelicalholiness,asitisafruitoreffectinusoftheSpiritofsanctification, because it is abstruse and mysterious, and indiscernibleunto the eye of carnal reason. We say of it in some sense as Job ofwisdom, 'whence comes wisdom, and where is the place ofunderstanding,seeingitishidfromtheeyesofall living,andkeptclosefromthebirdsofHeaven;destructionanddeathsay,Wehaveheardthefame thereof with our ears: God understands the way thereof, andHeknowstheplacethereof.AnduntomanHesaid,Behold, the fearof theLordthatiswisdom,andtodepartfromevilisunderstanding'(28:20-23,28).Thisisthatwisdomwhoseways,residence,andpaths,aresohiddenfromthenaturalreasonandunderstandingsofmen.

"Noman, I say, bymere sight and conduct can know and understandaright the true nature of evangelical holiness; and it is, therefore, nowonderifthedoctrineofitbedespisedbymanyasanenthusiasticfancy.ItisofthethingsoftheSpiritofGod,yes,itistheprincipaleffectofallHisoperation inusandtowardsus.And 'thesethingsofGodknowsnomanbuttheSpiritofGod'(ICorinthians2:11).ItisbyHimalonethatweareenabledto 'knowthethingsthatarefreelygivenuntousofGod'(5.12)asthisis,ifeverwereceiveanythingofHiminthisworld,orshalldosotoeternity.'Eyehasnotseen,norearheard,neitherhaveenteredintothe heart ofman, the things thatGod has prepared for them that loveHim': the comprehension of these things is not thework of any of ournaturalfaculties,but'GodrevealsthemuntousbyHisSpirit'(vv.9,10).

"Believersthemselvesareoft-timesmuchunacquaintedwithit,eitherastotheirapprehensionofitstruenature,causes,andeffects,or,atleast,asto their own interests and concernment therein. As we know not ofourselves, the things that arewrought inusof the Spirit ofGod, soweseldom attend as we ought untoHis instruction of us in them. Itmayseemstrangeindeed,that,whereasallbelieversaresanctifiedandmadeholy,theyshouldnotunderstandnorapprehendwhatiswroughtinthemandforthem,andwhatabideswiththem:but,alas,howlittledoweknowof ourselves, of what we are, andwhence are our powers and facultieseven in things natural. Dowe know how themembers of the body arefashionedinthewomb?"(JohnOwen)

Clearproofthattruesanctificationiswhollysupernaturalandaltogetherbeyondthekenoftheunregenerate,isfoundinthefactthatsomanyarethoroughlydeceivedandfatallydeludedbyfleshlyimitationsandSatanicsubstitutes of real holiness. It would be outside our present scope todescribeindetailthevariouspretensionswhichposeasGospelholiness,butthepoorPapists,taughttolookuptothe"saints"canonizedbytheir"church," are by nomeans the only ones who aremislead in this vitalmatter.WereitnotthatGod'sWordrevealssoclearlythepowerofthatdarknesswhichrestsontheunderstandingofallwhoarenot taughtbytheSpirit,itwouldbesurprisingbeyondwordstoseesomanyintelligentpeople supposing that holiness consists in abstinence from humancomforts, garbing themselves in mean attire, and practicing various

austeritieswhichGodhasnevercommanded.

Spiritual sanctificationcanonlybe rightlyapprehended fromwhatGodhas been pleased to reveal thereon inHis holyWord, and can only beexperimentallyknownbythegraciousoperationsof theHolySpirit.Wecanarriveatnoaccurateconceptionsofthisblessedsubjectexceptasourthoughts are formed by the teaching of Scripture, and we can onlyexperience thepower of the same as the Inspirer of those Scriptures ispleasedtowritethemuponourhearts.Norcanweobtainsomuchasacorrect idea of themeaning of the term "sanctification"by limitingourattentiontoafewversesinwhichthewordisfound,oreventoawholeclass of passages of a similar nature: there must be a painstakingexaminationofeveryoccurrenceofthetermandalsoofitscognates;onlythus shall we be preserved from the entertaining of a one-sided,inadequate,andmisleadingviewofitsfullnessandmany-sidedness.

EvenasuperficialexaminationoftheScriptureswillrevealthatholinessistheoppositeofsin,yettherealizationofthisatonceconductsusintotherealmofmystery,forhowcanpersonsbesinfulandholyatoneandthe same time? It is this difficulty which so deeply exercises the truesaints:theyperceiveinthemselvessomuchcarnality,filth,andvileness,thattheyfinditalmostimpossibletobelievethattheyareholy.Noristhedifficultysolvedhere,asitwasinjustification,bysaying,Thoughwearecompletelyunholyinourselves,weareholyinChrist.Wemustnothereanticipatethegroundwhichwehopetocover,excepttosay,theWordofGodclearlyteachesthatthosewhohavebeensanctifiedbyGodareholyin themselves. The Lord graciously prepare our hearts for what is tofollow.

　

TheMeaningofSanctification

Having dwelt at some length upon the relative or legal change whichtakesplace inthestatusofGod'speopleat justification, it is fittingthatweshouldnowproceedtoconsidertherealandexperimentalchangethat

takes place in their state, which change is begun at their sanctificationandmadeperfectinglory.Thoughthejustificationandthesanctificationof thebelievingsinnermaybe,andshouldbe, contemplatedsinglyanddistinctively, yet they are inseparably connected, God never bestowingtheonewithouttheother;infactwehavenowayormeanswhateverofknowing the former apart from the latter. In seeking to arrive at themeaningofthesecond,itwillthereforebeofhelptoexamineitsrelationto the first. "These individual companions, sanctification andjustification, must not be disjoined: under the law the ablutions andoblationswenttogether,thewashingsandthesacrifices"(T.Manton).

There are two principal effects that sin produces, which cannot beseparated:thefilthydefilementitcauses,theawfulguiltitentails.Thus,salvationfromsinnecessarilyrequiresbothacleansingandaclearingofthe one who is to be saved. Again; there are two things absolutelyindispensable inorder for any creature todwellwithGod inHeaven:avalidtitletothatinheritance,apersonalfitnesstoenjoysuchblessedness— the one is given in justification, the other is commenced insanctification.Theinseparabilityofthetwothingsisbroughtoutin,"IntheLordhaveIrighteousnessandstrength"(Isaiah45:24);"butofHimare you in Christ Jesus, who of God is made unto us wisdom, andrighteousness,andsanctification,andredemption"(1Corinthians1:30);"but you are washed, but you are sanctified, but you are justified" (1Corinthians6:11);"Ifweconfessoursins,Heisfaithfulandjusttoforgiveusoursins,andtocleanseusfromallunrighteousness"(1John1:9).

"Theseblessingswalkhandinhand;andneverwere,neverwillbe,nevercanbeparted.Nomore than thedelicious scent canbe separated fromthebeautifulbloomoftheroseorcarnation:lettheflowerbeexpanded,and the fragrance transpires. Try if you can separate gravity from thestoneorheatfromthefire.Ifthesebodiesandtheiressentialproperties,ifthesecausesandtheirnecessaryeffects,areindissolublyconnected,soareourjustificationandoursanctification"(JamesHervey,1770).

"Like asAdamalonedidpersonally break the first covenantby the all-ruining offence, yet they to whom his guilt is imputed, do thereuponbecome inherently sinful, through the corruptionofnature conveyed tothemfromhim;soChristalonedidperformtheconditionofthesecond

covenant,andthosetowhomHisrighteousnessisimputed,dothereuponbecome inherently righteous, through inherent grace communicated tothemfromHimbytheSpirit.'Forasbyoneman'soffencedeathreignedby one,muchmore theywhich receive the abundance of grace and thegift of righteousness, shall reign in life by one, Jesus Christ' (Romans5:17).HowdiddeathreignbyAdam'soffence?Notonlyinpointofguilt,wherebyhisposteritywereboundovertodestruction,butalsoinpointoftheirbeingdead toall good,dead in trespasses and sins.Therefore thereceiversofthegiftofrighteousnessmusttherebybebroughttoreigninlife,notonlylegallyinjustification,butalsomorallyinsanctification"(T.Boston,1690).

Though absolutely inseparable, yet these two great blessings of Divinegracearequitedistinct.Insanctificationsomethingisactually impartedto us, in justification it is only imputed. Justification is based entirelyupontheworkChristwroughtforus,sanctificationisprincipallyaworkwrought in us. Justification respects its object in a legal sense andterminatesinarelativechange—adeliverancefrompunishment,arightto the reward; sanctification regards its object in a moral sense, andterminates inanexperimental changeboth in character and conduct—imparting a love forGod, a capacity toworshipHim acceptably, and afitness for Heaven. Justification is by a righteousness without us,sanctificationisbyaholinesswroughtinus.JustificationisbyChristasPriest,andhasregardtothepenaltyofsin;sanctificationisbyChristasKing, and has regard to the dominion of sin: the former cancels itsdamningpower,thelatterdeliversfromitsreigningpower.

They differ, then, in their order (not of time, but in their nature),justification preceding, sanctification following: the sinner is pardonedandrestoredtoGod'sfavorbeforetheSpirit isgiventorenewhimafterHis image. They differ in their design: justification removes theobligationuntopunishment;sanctificationcleansesfrompollution.Theydiffer intheir form: justificationisa judicialact,bywhichthesinneraspronouncedrighteous;sanctificationisamoralwork,bywhichthesinnerismadeholy:theonehastodosolelywithourstandingbeforeGod,theotherchieflyconcernsourstate.Theydifferintheircause:theoneissuingfrom themerits of Christ's satisfaction, the other proceeding from the

efficacyofthesame.Theydifferintheirend:theonebestowingatitletoeverlastingglory, theotherbeing thehighwaywhichconductsus there."And an highway shall be there,...and it shall be called The way ofholiness"(Isaiah35:8).

Thewords''holiness''and''sanctification"areusedinourEnglishBibletorepresentoneandthesamewordintheHebrewandGreekoriginals,buttheyarebynomeansusedwithauniformsignification,beingemployedwithquiteavariedlatitudeandscope.Henceitishardlytobewonderedat that theologians have framed so many different definitions of itsmeaning.Amongthemwemaycitethefollowing,eachofwhich,savethelast,havinganelementoftruthinthem."SanctificationisGod-likeness,orbeingrenewedafterHisimage.""HolinessisconformitytothelawofGod,inheartandlife.Sanctificationisafreedomfromthetyrannyofsin,intothelibertyofrighteousness.""SanctificationisthatworkoftheSpiritwherebywearefittedtobeworshipersofGod.""Holinessisaprocessofcleansing from the pollution of sin." "It is a moral renovation of ournatures whereby they are made more and more like Christ.""Sanctificationisthetotaleradicationofthecarnalnature,sothatsinlessperfectionisattainedinthislife."

Anotherclassofwriters,heldinhighreputeincertaincircles,andwhoseworksnowhaveawidecirculation,haveformedafaulty,oratleastveryinadequate,definitionoftheword"sanctify,"throughlimitingthemselvesto a certain class of passages where the term occurs and makingdeductionsfromonlyonesetoffacts.Forexample:notafewhavecitedverse after verse in the 0. T. where the world "holy" is applied toinanimateobjects,likethevesselsofthetabernacle,andthenhavearguedthat the term itself cannot possess a moral value. But that is falsereasoning:itwouldbelikesayingthatbecausewereadofthe"everlastinghills" (Genesis 49:26) and the "everlastingmountains" (Habakkuk 3:6)thatthereforeGodcannotbeeverlasting"—whichisthelineoflogic(?)employedbymanyoftheUniversalistssoastosetasidethetruthoftheeverlastingpunishmentofthewicked.

Words must first be used of material objects before we are ready toemploy them inahigherandabstract sense.Allour ideasareadmittedthroughthemediumofthephysicalsenses,andconsequentlyreferinthe

firstplacetoexternalobjects;butastheintellectdevelopsweapplythosenames,giventomaterialthings,untothosewhichareimmaterial.Intheearlieststagesofhumanhistory,GoddealtwithHispeopleaccordingtothisprinciple.ItistruethatGod'ssanctifyingofthesabbathdayteachesusthatthefirstmeaningofthewordis 'tosetapart,"buttoarguefromthis that the term never has amoral force when it is applied tomoralagentsisnotworthyofbeingcalled"reasoning"—itisamerebeggingofthequestion:aswellarguethatsinceinamajorityofpassages"baptism"hasreferencetotheimmersionofapersoninwater,itcanneverhaveamystical or spiritual force and value — which is contradicted by Luke12:50;1Corinthians12:13.

TheoutwardceremoniesprescribedbyGodto theHebrewswithregardto their external form of religious service were all designed to teachcorresponding inward duties, and to show the obligation unto moralvirtues.Butsodeterminedaremanyofourmodernstoemptytheword"sanctify"ofallmoralvalue,theyquotesuchversesas"fortheirsakesIsanctifyMyself" (John 17:19); and inasmuchas therewasno sin in theLord Jesus from which He needed cleansing, have triumphantlyconcluded that the thought ofmoral purification cannot enter into themeaning of the word when it is applied to His people. This also is aseriouserror—whatthelawyerswouldcall"specialpleading":withjustasmuchreasonmightweInsistthattheword"tempt"canneversignifyto solicit and incline to evil, because it cannotmean thatwhenused ofChristinMatthew4:1;Hebrews4:15!

Theonlysatisfactorywayofascertainingthemeaningormeaningsoftheword"sanctify"istocarefullyexamineeverypassageinwhichitisfoundin Holy Writ, studying its setting, weighing any term with which it iscontrasted,observing theobjectsorpersons towhich it is applied.Thiscalls for much patience and care, yet only thus do we obey thatexhortation "prove all things" (I Thessalonians 5:21). That this termdenotes more than simply "to separate" or "set apart," is clear fromNumbers 6:8 where it is said of the Nazarite, "all the days of hisseparationhe is holy unto theLord," for according to some thatwouldmerely signify "all the days of his separation he is separated unto theLord,"whichwouldbemeaninglesstautology.Soagain,oftheLordJesus

we are told, that He was "holy, harmless, undefiled, separate fromsinners"(Hebrews7:26),whichshowsthat"holy"meanssomethingmorethan"separation."

Thattheword"sanctify"(or"holy"—thesameHebreworGreekterm)isfar from being used in a uniform sense is dear from the followingpassages. In Isaiah 66:17 it is said of certain wicked men, "They thatsanctifythemselves,andpurifythemselvesinthegardensbehindonetreeinthemidst,eatingswine'sflesh."InIsaiah13:3GodsaidoftheMedes,whomHe had appointed to overthrow the Babylonian empire, "I havecommandedMy sanctifiedones, Ihavealso calledMymightyones, forMine anger." When applied to God Himself, the term denotes Hisineffable majesty, "Thus says the high and lofty One that inhabitseternity, whose name is Holy" (Isaiah 57:15 and cf. Psalm 99:3;Habakkuk3:3). Italso includes the thoughtofadorningandequipping:"youshallanoint it tosanctify it" (Exodus29:36andcf.40:11); "anointhimtosanctifyhim"(Leviticus8:12andcf.5:30),"Ifamanpurgehimselffromthese,heshallbeavesseluntohonor, sanctifiedandmeet for theMaster'suse"(2Timothy2:21).

Thattheword"holy"or"sanctify"hasinmanypassagesareferencetoamoralquality isclear fromsuchversesasthefollowing:"Whereforethelaw is holy, and the commandment holy and just and good" (Romans7:12) — each of those predicates are moral qualities. Among theidentifyingmarksof a scripturalbishopare thathemustbe "a loverofhospitality,aloverofgoodmen,sober,just,holy,temperate"(Titus1:8)eachof thosearemoralqualities, and thevery connection inwhich theterm"holy"istherefoundprovesconclusivelyitmeansmuchmorethananexternalsettingapart."Asyouhaveyieldedyourmembersservantstoimpurity and to iniquity, even so now yield yourmembers servants torighteousnessuntoholiness"(Romans6:19):heretheword"holiness"isused antithetically to "impurity." So again in 1 Corinthians 7:14, "elsewereyourchildrenunclean,butnowaretheyholy"thatismartiallypure.

Thatsanctificationincludescleansingisclearfrommanyconsiderations.Itmaybeseeninthetypes,"Gountothepeople,andsanctifythemtoday,and tomorrow, and let themwash their clothes" (Exodus 19:10) — thelatterbeinganemblemof the former.Aswehaveseen inRomans6:19

and I Corinthians 7:14, it is the opposite of "impurity." So also in 2Timothy2:2!theservantofGodistopurgehimselffrom"thevesselsofdishonor"(worldly,fleshly,andapostatepreachersandchurches)ifheistobe"sanctified"and"meetfortheMaster'suse."InEphesians5:26wearetoldthatChristgaveHimselffortheChurch,"thathemightsanctifyandcleanseit,"andthat,inorderthatHe"mightpresentittoHimselfaglorious Church, not having spot or wrinkle or any such thing, but (incontrastfromsuchblemishes)thatitshouldbeholy"(5.27)."Ifthebloodof bulls and goats, and the ashes of a heifer sprinkling the unclean,sanctifies to the purifying of the flesh" (Hebrews 9:13): what could beplainer! — ceremonial sanctification under the law was secured by aprocessofpurificationorcleansing.

"Purification is the firstpropernotionof internal real sanctification.Tobeuncleanabsolutely,andtobeholy,areuniversallyopposed.Nottobepurgedfromsin,isanexpressionofanunholyperson,astobecleansedisofhimthat isholy.Thispurification isascribeduntoall thecausesandmeans of sanctification. Not that sanctification consists wholly herein,but firstlyandnecessarily it is required thereunto: 'Iwill sprinkle cleanwateruponyou,andyoushallbeclean;fromallyourfilthinessandfromallyour idolswillIcleanseyou!' (Ezekiel36:25).Thatthissprinklingofcleanwateruponus, is thecommunicationof theSpirituntous for theenddesigned,Ihavebeforeevinced.IthasalsobeendeclaredwhereforeHe is called 'water' or compared thereunto. The next verse showsexpressly that it is the Spirit of God which is intended: 'I will putMySpiritwithinyou,andcauseyoutowalkinMyStatutes.'AndthatwhichHeisthusinthefirstplacepromisedfor,isthecleansingofusfromthepollutionofsin,whichinorderofnature,isproposeduntoHisenablingustowalkinGod'sstatutes(JohnOwen).

To sanctify, then,means in the greatmajority of instances, to appoint,dedicateorsetapartuntoGod,foraholyandspecialuse.Yetthatactofseparationisnotabarechangeofsituation,sotospeak,butisprecededoraccompaniedbyaworkwhich(ceremoniallyorexperimentally)fitsthepersonforGod.Thusthepriestsintheirsanctification(Leviticus8)weresanctifiedbywashing inwater (typeof regeneration:Titus 3:5), havingthebloodappliedtotheirpersons(typeofjustification:Romans5:9),and

beinganointedwithoil (typeof receiving theHolySpirit: 1John2 :20,27). As the term is applied to Christians it is used to designate threethings,orthreepartsofonewhole:first, the process of setting them apart unto God or constituting themholy:Hebrews13:12;2Thessalonians2:13.Second, the state or condition of holy separation into which they arebrought:ICorinthians1:2;Ephesians4:24.Third,thepersonalsanctityorholylivingwhichproceedsfromthestate:Luke1:75;1Peter1:15.

To revert again to the 0. T. types — which are generally the bestinterpreters of the doctrinal statements of the N. T., providing wecarefullybear inmind that theantitype isalwaysofahigherorderandsuperior nature to what prefigured it, as the substancemust excel theshadow, the inward and spiritual surpassing the merely outward andceremonial."SanctifyuntoMeallthefirstborn...itisMine"(Exodus13:2).Thiscomesimmediatelyafterthedeliveranceofthefirstbornbythebloodofthepaschallambintheprecedingchapter:firstjustification,andthensanctificationasthecomplementarypartsofonewhole."Youshallthereforeputdifferencebetweencleanbeastsandunclean,andbetweenuncleanbirdsandclean:andyoushallnotmakeyoursoulsabominablebybeast,orbybird,orbyanymanneroflivingthingthatcreepsontheground,which I have separated fromyou asunclean. And you shall beholyuntoMe: forI theLordamholy,andhaveseveredyoufromotherpeople,thatyoushouldbeMine"(Leviticus20:25,26).Hereweseetherewas a separation from all that is unclean, with an unreserved andexclusivedevotementtotheLord.

　

TheNecessityofSanctification

Itisourearnestdesiretowritethisarticlenotinatheologicalormerelyabstractway,butinapracticalmanner:insuchastrainthatitmaypleasetheLord to speak through it toourneedyheartsand searchour torpidconsciences. It is amost importantbranchof our subject, yet one fromwhichwearepronetoshrink,beingveryunpalatabletotheflesh.Having

been shaped in iniquity and conceived in sin (Psalm 51:5), our heartsnaturallyhateholiness,beingopposedtoanyexperimentalacquaintancewith the same.As the Lord Jesus told the religious leaders ofHis day,"This is the condemnation, that light is come into the world, andmenloved darkness rather than light" (John 3:19), which may justly beparaphrased "men loved sin rather than holiness," for in Scripture"darkness" is the emblem of sin the Evil one being denominated "thepowerofdarkness"—as"light"istheemblemoftheineffablyHolyOne(1John1:5).

ButthoughbynaturemanisopposedtotheLight,it iswritten,"Followpeacewith all, andholiness,withoutwhichnoman shall see theLord"(Hebrews12:14).TothesameeffecttheLordJesusdeclared"Blessedarethepureinheart,fortheyshallseeGod"(Matthew5:8).GodwillnotcalluntonearnesswithHimselfthosewhoarecarnalandcorrupt."Cantwowalk together except they be agreed?" (Amos 3:3): what concord canthere be between an unholy soul and the thrice holy God? Our God is"glorious in holiness" (Exodus 15:11), and therefore those whom Heseparates unto Himself must be suited to Himself, and be made"partakersofHisholiness"(Hebrews12:10).ThewholeofHiswayswithmanexhibitthisprinciple,andHisWordcontinuallyproclaimsthatHeis"notaGodthathaspleasureinwickedness,neithershallevildwellwithHim"(Psalm5:4).

ByourfallinAdamwelostnotonlythefavorofGod,butalsothepurityofournatures,andthereforeweneedtobebothreconciledtoGodandsanctifiedinourinnerman.ThereisnowaspiritualleprosyspreadoverallournaturewhichmakesusloathsometoGodandputsusintoastateofseparationfromHim.Nomatterwhatpainsthesinnertakestoberidof his horrible disease, he does but hide and not cleanse it. Adamconcealed neither his nakedness nor the shame of it by his fig-leafcontrivance; so those who have no other covering for their naturalfilthinessthantheexternalsofreligionratherproclaimthanhideit.Makenomistakeonthisscore:neither theoutwardprofessionofChristianitynorthedoingofa fewgoodworkswillgiveusaccess to the thriceHolyOne.UnlesswearewashedbytheHolySpirit,andinthebloodofChrist,fromournativepollutions,wecannotenterthekingdomofglory.

Alas, with what forms of godliness, outward appearances, externalembellishmentsaremostpeoplesatisfied.Howtheymistaketheshadowsfor the substance, the means for the end itself. How many devoutLaodiceans are there who know not that they are "wretched andmiserable, and poor and blind, and naked" (Rev. 3 :17). No preachingaffectsthem,nothingwillbringthemtoexclaimwiththeprophet,"0myGod,Iamashamed,andblushto liftupmyface toYoumyGod"(Ezra9:6).No,iftheydobutpreservethemselvesfromtheknownguiltofsuchsins as are punishable amongmen, to all other things their conscienceseemsdead:theyhavenoinwardshameforanythingbetweentheirsoulsandGod,especiallynotforthedepravityanddefilementoftheirnatures:ofthattheyknow,feel,bewailnothing.

"There is a generation that are pure in their own eyes, and yet is notwashedfromtheirfilthiness"(Proverbs30:12).AlthoughtheyhadneverbeencleansedbytheHolySpirit,northeirheartspurifiedbyfaith,(Acts15:9), yet they esteemed themselves to be pure, and had not the leastsenseoftheirfouldefilement.Suchagenerationweretheself-righteousPhariseesofChrist'sday:theywereconstantlycleansingtheirhandsandcups,engagedinaninterminableroundofceremonialwashings,yetweretheythoroughly ignorantof thefact thatwithin theywere filledwithallmanner of defilement (Matthew 23:25-28). So is a generation ofchurchgoers today; they are orthodox in their views, reverent in theirdemeanor,regularintheircontributions,buttheymakenoconscienceofthestateoftheirhearts.

Thatsanctificationorpersonalholinesswhichweheredesiretoshowtheabsolutenecessityof,liesinorconsistsofthreethings.First,thatinternalchange or renovation of our souls, whereby our minds, affections andwills are brought into harmony with God. Second, that impartialcompliancewith the revealedwill ofGod inalldutiesofobedienceandabstinence from evil, issuing from a principle of faith and love. Third,that directing of all our actions unto the glory ofGod, by JesusChrist,accordingtotheGospel.This,andnothingshortofthis,isevangelicalandsavingsanctification.TheheartmustbechangedsoastobebroughtintoconformitywithGod'snatureandwill:itsmotives,desires,thoughtsandactionsrequiretobepurified.Theremustbeaspiritofholinessworking

within so as to sanctify our outward performances if they are to beacceptableuntoHiminwhom"thereisnodarknessatall."

Evangelical holiness consists not only in external works of piety andcharity,butinpurethoughts,impulsesandaffectionsofthesoul,chieflyinthatunselfishlovefromwhichallgoodworksmustflowiftheyaretoreceivetheapprobationofHeaven.Notonlymusttherebeanabstinencefrom the execution of sinful lusts, but there must be a loving anddelighting to do the will of God in a cheerful manner, obeying Himwithout repiningor grudging against anyduty, as if itwere a grievous;yoketobeborne.EvangelicalsanctificationisthatholinessofheartwhichcausesustoloveGodsupremely,soastoyieldourselveswhollyuptoHisconstant service in all things, and toHisdisposal of us as our absoluteLord,whether itbe forprosperityor adversity, for life ordeath; and toloveourneighborsasourselves.

Thisentiresanctificationofourwholeinnerandoutermanisabsolutelyindispensable.Astheremustbeachangeofstatebeforetherecanbeoflife—"makethetreegood,andhisfruit(willbe)good"(Matthew12:33)—sotheremustbesanctificationbeforetherecanbeglorification.Unlesswe are purged from the pollution of sin, we can never be fit forcommunion with God. "And there shall in no wise enter into it (theeternal dwelling place of God and His people) anything that defiles,neitherwhateverworksabomination"(Rev.21:27). "Tosuppose thatanunpurgedsinnercanbebroughtintotheblessedenjoymentofGod,istooverthrow both the law and the Gospel, and to say that Christ died invain"(J.Owen,Vol.2:p.511).Personalholinessisequallyimperativeasistheforgivenessofsinsinordertoeternalbliss.

Plainandconvincingasshouldbetheabovestatements,thereisaclassofprofessingChristianswhowishtoregardthejustificationofthebelieverasconstitutingalmostthewholeofhissalvation,insteadofitsbeingonlyone aspect thereof. Such people delight to dwell upon the imputedrighteousness of Christ, but they evince little or no concern aboutpersonal holiness.On the other hand, there are not a fewwho in theirreaction fromaonesidedemphasisupon justificationbygrace throughfaithalone,havegonetotheoppositeextreme,makingsanctificationthesumandsubstanceofalltheirthinkingandpreaching.Letitbesolemnly

realizedthatwhileamanmaylearnthoroughlythescripturaldoctrineofjustificationandyetnotbehimselfjustifiedbeforeGod,sohemaybeableto detect the crudities and errors of "the Holiness people," and yet becompletely unsanctified himself. But it is chiefly the first of these twoerrorswenowdesire to expose, andwe cannotdobetter thanquote atlengthfromonewhohasmosthelpfullydealtwithit.

"Weareto lookuponholinessasaverynecessarypartof that salvationthatisreceivedbyfaithinChrist.Somearesodrenchedinacovenantofworks,thattheyaccuseusformakinggoodworksneedlesstosalvation,ifwe will not acknowledge them to be necessary, either as conditions toprocureaninterestinChrist,oraspreparativestofitusforreceivingHimbyfaith.Andothers,whentheyaretaughtbytheScripturesthatwearesaved by faith, even by faith without works, do begin to disregard allobediencetothelawasnotatallnecessarytosalvation,anddoaccountthemselves obliged to it only in point of gratitude; if it be whollyneglected,theydoubtnotbutfreegracewillsavethemnevertheless.Yes,some are given up to such strong Antinomian delusions, that theyaccountitapartofthelibertyfrombondageofthelawpurchasedbytheblood of Christ, to make no conscience of breaking the law in theirconduct.

"One causeof these errors that are so contrary one to the other is thatmanyarepronetoimaginenothingelsetobemeantby'salvation'buttobedeliveredfromHell,andtoenjoyheavenlyhappinessandglory;hencethey conclude that, if good works be a means of glorification, andprecedent to it, they must also be a precedent means of our wholesalvation, and if they benot a necessarymeans of ourwhole salvation,they are not at all necessary to glorification. But though 'salvation' beoftentakeninScripturebywayofeminencyforitsperfectioninthestateof heavenly glory, yet, according to its full and proper signification,weare to understand by it all that freedom from the evil of our naturalcorrupt state, andall thoseholy andhappy enjoyments thatwe receivefromChrist ourSavior, either in thisworld by faith, or in theworld tocomebyglorification.Thus,justification,thegiftoftheSpirittodwellinus, the privilege of adoption (deliverance from the reigning power ofindwellingsin.A.W.P.)arepartsofour'salvation'whichwepartakeofin

thislife.Thusalso,theconformityofourheartstothelawofGod,andthefruitsofrighteousnesswithwhichwearefilledbyJesusChristinthislife,areanecessarypartofour'salvation.'

"God saves us from our sinful impurity here, by the washing ofregenerationandrenewingoftheHolySpirit(Ezekiel36:29;Titus3:5),aswellas fromHellhereafter.ChristwascalledJesus, that is,aSavior:because He saves His people from their sins (Matt 1:21). Therefore,deliverancefromoursinsispartofour'salvation,'whichisbeguninthislife by justification and sanctification, and perfected by glorification inthelifetocome.CanwerationallydoubtwhetheritbeanyproperpertofoursalvationbyChristtobequickened,soastobeenabledtolivetoGod,when we were by nature dead in trespasses and sins, and to have theimageofGodinholinessandrighteousnessrestoredtous,whichwelostbythefall;andtobefreedfromaviledishonorableslaverytoSatanandourownlusts,andmadetheservantsofGod;andtobehonoredsohighlyastowalkbytheSpirit,andbringforththefruitsoftheSpirit?andwhatisallthisbutholinessinheartandlife?

"Concludewe, then, that holiness in this life is absolutely necessary tosalvation, not only as a means to the end, but by a nobler kind ofnecessity—aspart of the end itself. Thoughwe arenot saved by goodworksasProcuringcauses,yetwearesavedtogoodworks,asfruitsandeffectsofsavinggrace, 'whichGodhaspreparedthatweshouldwalk inthem' (Ephesians 2:10). It is, indeed, one part of our salvation to bedeliveredfromthebondageofthecovenantofworks;buttheendofthisis,notthatwemayhavelibertytosin(whichistheworstofslavery)butthat we may fulfill the royal law of liberty, and that 'we may serve innewness of spirit, and not in the oldness of the letter' (Galatians 5:13;Romans7:6).Yes,holinessinthislifeissuchapartofour'salvation'thatitisanecessarymeanstomakeusmeettobepartakersoftheinheritanceof the saints in heavenly light and glory: for without holiness we canneverseeGod(Hebrews12:14),andareasunfitforHisgloriouspresenceasswineforthepresence-chamberofanearthlyking.

"Thelastthingtobenotedinthisdirectionisthatholinessofheartandlife is tobesought forearnestlyby faithasaverynecessarypartofour'salvation.' Great multitudes of ignorant people that live under the

Gospel,hardentheirheartsinsinandruintheirsoulsforever,bytrustingon Christ for such an imaginary 'salvation' as consists not at all inholiness,butonly inforgivenessofsinanddeliverancefromeverlastingtorments.TheywouldbefreefromthePunishmentsduetosin,buttheylovetheirlustssowellthattheyhateholinessanddesirenottobesavedfromtheserviceofsin.Thewaytoopposethisperniciousdelusionisnottodeny,assomedo,thattrustingonChristforsalvationisasavingactoffaith, but rather to show that none do or can trust on Christ for true'salvation'excepttheytrustonHimforholiness,neitherdotheyheartilydesiretruesalvation,iftheydonotdesiretobemadeholyandrighteousin their hearts and lives. If ever God and Christ gave you 'salvation',holinesswillbeonepartofit;ifChristwashyounotfromthefilthofyoursins,youhavenopartwithHim(John13:8).

"What a strange kind of salvation do they desire that care not forholiness!Theywouldbe savedandyetbealtogetherdead in sin, aliensfromthelifeofGod,bereftoftheimageofGod,deformedbytheimageofSatan,hisslavesandvassalstotheirownfilthylusts,utterlyunfitfortheenjoymentofGodinglory.Suchasalvationasthatwasneverpurchasedby thebloodofChrist;and those that seek itabuse thegraceofGod inChrist,andturnitintolasciviousness.TheywouldbesavedbyChrist,andyetbeoutofChrist ina fleshlystate;whereasGoddoesfreenonefromcondemnationbutthosethatareinChrist, thatwalknotaftertheflesh,butafter theSpirit;orelse theywoulddivideChrist, and takeapartofHis salvation and leave out the rest; but Christ is not divided (1Corinthians1:13).Theywouldhavetheirsinsforgiven,notthattheymaywalkwithGodinlove,intimetocome,butthattheymaypracticetheirenmityagainstHimwithoutanyfearofpunishment.Butletthemnotbedeceived,Godisnotmocked.Theyunderstandnotwhattruesalvationis,neitherweretheyeveryetthoroughlysensibleoftheirlostestate,andofthe great evil of sin; and that which they trust on Christ for is but animagination of their own brains; and therefore their trusting is grosspresumption.

"TheGospel-faithmakesustocometoChristwithathirstyappetitethatwemaydrinkof livingwater, evenofHis sanctifyingSpirit (John7:37,38),andcryoutearnestlytoHimtosaveus,notonlyfromHell,butfrom

sin,saying,'TeachustodoYourwill;YourSpiritisgood'(Psalm143:10);'TurnYoume, and I shall be turned' (Jeremiah 31:18); 'Create inme aclean heart, O God, and renew a right spirit withinme' (Psalm 51:10).This is the way whereby the doctrine of salvation by grace doesnecessitateustoholinessoflife,byconstrainingustoseekforitbyfaithinChrist,asasubstantialpartofthat 'salvation'whichisfreelygiventousthroughChrist"(WalterMarshall,1692).

Theaboveisamuchlongerquotationthanweusuallymakefromothers,butwe could not abbreviatewithout losingmuch of its force.We havegiven it, not only because it is one of the clearest and strongeststatements we have met with, but because it will indicate that thedoctrineweareadvancingisnonovelOneofourown,butonewhichwasmuchinsisteduponbythePuritans.Alas,thatsofewtodayhaveanyrealscriptural apprehension of what Salvation really is; alas that manypreachers are substituting an imaginary 'salvation' which is fatallydeceivingthegreatmajorityoftheirhearers.Makenomistakeuponthispoint,dearreader,webegyou:ifyourheartisyetunsanctified,youarestill unsaved; and if you pant not after personal holiness, then you arewithoutanyrealdesireforGod'ssalvation.

The Salvation which Christ purchased for His people includes bothjustification and sanctification.TheLord Jesus savesnot only from theguilt andpenalty of sin, but from thepower andpollutionof it.Wherethereisagenuinelongingtobefreedfromtheloveofsin,thereisatruedesireforHissalvation;butwherethereisnopracticaldeliverancefromtheserviceofsin,thenwearestrangerstoHissavinggrace.Christcamehere to "Perform themercy promised to our fathers, and to rememberHisholycovenant:theoathwhichHesworetoourfatherAbraham;thatHewouldgrantuntous, thatwebeingdeliveredoutof thehandofourenemies might serve Him without fear, in holiness and righteousnessbeforeHimallthedaysofourlife"(Luke1:72-75).Itisbythiswearetotest or measure ourselves: are we serving Him "in holiness andrighteousness?"Ifwearenot,wehavenotbeensanctified;andifweareunsanctified,wearenoneofHis.

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Inthefirstpartofourtreatmentofthenecessityofsanctificationitwasshown that, the making of a sinner holy is indispensable unto hissalvation,yes,thatsanctificationisanintegralpartofsalvationitself.Oneof themost serious defects hr modern ministry is the ignoring of thisbasic fact. Of only toomany present-day "converts" does it have to besaid,"Ephraimisacakenotturned"(Hos.7:8)—brownedunderneath,unbakedonthetop.Christissetforthasafire-escapefromHell,butnotasthegreatPhysiciantodealwiththemaladyofindwellingsin,andtofitforHeaven.Muchissaiduponhowtoobtainforgivenessofsins,butlittleispreachedonhowtobecleansedfromitspollutions.Thenecessity forHis atoning blood is set forth, but not the indispensability ofexperimentalholiness.Consequently, thousandswhomentallyassent tothesufficiencyofChrist'ssacrifice,knownothingaboutheartpurity.

Again;thereisawoefuldisproportionbetweentheplacewhichisgiventofaithandtheemphasiswhichtheScripturesgivetothatobediencewhichflows from sanctification. It is not only true that "without faith it isimpossible to please God" (Hebrews 11:6), but it is equally true thatwithoutholiness"nomanshallseetheLord"(Hebrews12:14).Notonlyare we told "in Christ Jesus neither circumcision avails anything, noruncircumcision, but a new creation" (Galatians 6:15), but it is alsowritten,"Circumcisionisnothing,anduncircumcisionisnothing,butthekeepingofthecommandmentsofGod"(1Corinthians7:19).Itisnotfornothing that God has told us, "Godliness is profitable unto all things,havingpromiseof the life thatnow it, andof thatwhich is to come" (1Timothy4:8).Not only is there in all the promises a particular respectuntopersonal,vital,andpractical"godliness,"butitisthatverygodlinesswhich, pre-eminently, gives the saint an especial interest in thosepromises.

Alas,howmanytherearetodaywhoimaginethatiftheyhave"faith,"itissure to be well with them at the end, even though they are not holy.Under the pretense of honoring faith, Satan, as an angel of light, hasdeceived,andisstilldeceiving,multitudesofsouls.Butwhentheir"faith"beexaminedandtested,whatisitworth?Nothingatallsofarasinsuringan entrance into Heaven is concerned: it is a power-less, lifeless, andfruitlessthing;itisnothingbetterthanthatfaithwhichthedemonshave

(James2:19).ThefaithofGod'selectisunto"theacknowledgmentofthetruthwhich is after godliness" (Titus 1:1). Saving faith is a "most holyfaith"(Jude20):itisafaithwhich"purifiestheheart"(Acts15:9),itisafaithwhich"worksbylove"(Galatians5:6),itisafaithwhich"overcomestheworld"(1John5:4),itisafaithwhichbringsforthallmannerofgoodworks(Heb.11).Letusnowenterintodetail,andshowmorespecificallywhereinliesthenecessityforpersonalholiness.

OurPersonalholinessisrequiredbytheverynatureofGod.Holinessisthe excellence andhonorof theDivine character.God is called "rich inmercy" (Ephesians 2:4), but "glorious in holiness" (Exodus 15':II) :Hismercy is His treasure, but holiness is His glory. He swears by thisperfection: "Once have I sworn by My holiness" (Psalm 89:35). OverthirtytimesisHecalled"TheHolyOneofIsrael."Thisisthesuperlativeperfection for which the angels in Heaven and the spirits of just menmadeperfectdosomuchadmireGod,crying"Holy,holy,holy"(1Samuel6:3;Rev.4:8).Asgold,because it is themostexcellentof themetals, islaidoverinferiorones,sothisDivineexcellenceislaiduponallconnectedwithHim:Hissabbathis"holy"(Exodus16:33),Hissanctuary is"holy"(Exodus15:13),Hisnameis"holy"(Psalm99:3),allHisworksare"holy"(Psalm145:17).Holiness is the perfection of allHis glorious attributes:His power is holy power,Hismercy is holymercy,Hiswisdom is holywisdom.

Now the ineffable purity of the Divine nature is everywhere in theScripturesmadethefundamentalreasonforthenecessityofholiness inus.GodmakestheholinessofHisownnaturethegroundofHisdemandfor holiness in His people: "For I am the Lord your God: you shalltherefore sanctify yourselves, and you shall be holy, for I am holy"(Leviticus 11:4). The same fundamental principle is transferred to theGospel, "But asHe which has called you is holy, so be you holy in allmannerofbehavior;becauseitiswritten,Beyouholy,forIamholy"(1Peter1:15,16).ThusGodplainlyletsusknowthatHisnatureissuchas,unlesswebesanctified,therecanbenofellowshipbetweenHimandus."ForIamtheLordthatbringsyouupoutofthelandofEgypt,tobeyourGod:youshallthereforebeholy,forIamholy"(Leviticus11:45).Withoutpersonalholinesstherelationshipcannotbemaintained thatHeshould

beourGodandweshouldbeHispeople.

God is "ofpurereyes than tobeholdevil,andcannot lookon iniquity"(Habakkuk 1:13). Such is the infinite purity of His nature, that Godcannottakeanypleasureinlawlessrebels,filthysinners, theworkersofiniquity. Joshua told the people plainly that if they continued in theirsins,theycouldnotservetheLord,"forHeisaholyGod"(Joshua24:19).All the service of unholy people toward such a God is utterly lost andthrownaway,becauseitis'entirelyinconsistentwithHisnaturetoacceptofit.TheapostlePaulreasonsinthesamemannerwhenhesays,"Letushave grace whereby we may serve God acceptably with reverence andgodlyfear:forourGodisaconsumingfire"(Hebrews12:28,29).Helayshis argument for the necessity of grace and holiness in the worship ofGod from the consideration of the holiness of His nature, which, as aconsumingfirewilldevourthatwhichisunsuiteduntoandinconsistentwithit.

Hewho resolvesnot to beholymust seek anotherGod toworshipandserve, forwith theGod of Scripture hewill never find acceptance. Theheathenofoldrealizedthis,andlikingDottoretaintheknowledgeofthetrueGodintheirheartsandminds(Romans1:28),andresolvingtogiveup themselves unto all filthiness with greediness, they stifled theirnotionsof theDivineBeingand invented such "gods" to themselves, aswereuncleanandwicked,thattheymightfreelyconformuntoandservethemwith satisfaction. GodHimself declares thatmen of corrupt liveshave some secret hopes that He is not holy: "You thought that I wasaltogethersuchanoneasyourself:butIwillreproveyou"(Psalm50:21).Others, today, while professing to believe in God's holiness, have suchfalseideasofHisgraceandmercythattheysupposeHewillacceptthemthoughtheyareunholy.

"Be you holy, for I am holy." Why? Because herein consists ourconformitytoGod.WewereoriginallycreatedintheimageandlikenessofGod,andthat,forthesubstanceofit,washoliness—thereinconsistedthe privilege, blessedness, preeminence of man over all the lowercreatures.Wherefore,withoutthisconformityuntoGod,withtheimpressofHisimageandlikenessuponthesoul,wecannotstandinthatrelationunto God which was designed us in our creation. This we lost by the

entranceof sin, and if therebenot away forus to acquire itagain,weshallforevercomeshortofthegloryofGodandtheendofourcreation.Now this is done by our be-coming holy, for therein consists therenovation ofGod's image in us (Ephesians 4:22-24 and cf. Colossians3:10).ItisutterlyvainforanymantoexpectaninterestinGod,whilehedoesnotearnestlyendeavorafterconformitytoHim.

Tobe sanctified is just as requisite as tobe justified.Hewho thinks tocometoenjoymentofGodwithoutholiness,makesHimanunholyGod,andputs thehighest indignity imaginableuponHim.There isnootheralternative:wemusteitherleaveoursins,orourGod.Wemayaseasilyreconcile Heaven and Hell, as easily take away all difference betweenlight and darkness, good and evil, as procure acceptance for unholypersonswithGod.While it be true thatour interest inGod isnotbuiltuponourholiness,it isequallytruethatwehavenonewithout it.Manyhave greatly erred in concluding that, because piety and obedience arenotmeritorious,theycangettoHeavenwithoutthem.ThefreegraceofGod towards sinners by Jesus Christ by no means renders holinessneedlessanduseless.Christisnottheministerofsin,buttheMain-tamerofGod'sglory.Hehasnotpurchased forHispeoplesecurity insin,butsalvationfromsin.

According to our growth in likenessuntoGodare our approaches untoglory.Eachdaybothwriterandreader isdrawingnearer theendofhisearthly course, [A.W.Pink finishedhisearthycourseonJuly 15, 1952]andwe do greatly deceive ourselves ifwe imagine thatwe are drawingnearertoHeaven,whilefollowingthosecourseswhichleadonlytoHell.We arewoefully deluded ifwe suppose thatwe are journeying towardsglory,andyetarenotgrowingingrace.Thebeliever'sglory,subjectivelyconsidered,willbehis likeness toChrist (1John3:2),and it is theveryheight of folly for any to think that they shall love hereafterwhat nowtheyhate.ThereisnootherwayofgrowinginthelikenessofGodbutinholiness:therebyalonearewe"changedintothesameimagefromglorytoglory"(2Corinthians3:18)—thatis,fromonedegreeofgloriousgracetoanother,untilbyonelastgreatchangeshallissueallgraceandholinessineternalglory.

ButisnotGodreadytopardonandreceivethegreatestandvilestsinner

whocomesuntoHimbyChrist?IsnotHismercysogreatandHisgraceso free that He will do so apart from any consideration of worth orrighteousness of their own? If so, why insist so much on theindispensability of holiness? 'This objection, though thousands of yearsold,isstillmade.Ifmenmustbeholy,thencarnalreasonerscanseenoneed of grace: and they cannot see howGod is gracious ifmen perishbecausetheyareunholy.Nothingseemsmorereasonabletocarnalmindsthanthatwemayliveinsinbecausegracehasabounded.Thisismetbythe apostle in Romans 6:1, where he subjoins the reasons why,notwithstanding the super-aboundings of grace in Christ, there is anindispensable necessity why all believers should be holy. Without thenecessityofholinessinus,gracewouldbedisgraced.NotehowwhenHeproclaimedHis name "gracious andmerciful," the Lord at once added,"andwillbynomeansclear theguilty" that is thosewhogoon in theirsinswithoutregarduntoobedience.

2.OurpersonalholinessisrequiredbythecommandsofGod.Notonlyisthissounderthecovenantofworks,butthesameisinseparablyannexedunder the covenant of grace.No relaxationunto thedutyofholiness isgrantedbytheGospel,noranyindulgenceuntotheleastsin.TheGospelisnolessholythantheLaw,forbothproceededfromtheHolyOne;andthoughprovisionbemade for thepardonofamultitudeofsinsandfortheacceptanceoftheChristian'simperfectobedience,yetthestandardofrighteousness is not lowered, for there is no abatement given by theGospeluntoanydutyofholinessnoranylicenseuntothe leastsin.Thedifference between those covenants is twofold: under that ofworks, allthedutiesofholinesswererequiredasourrighteousnessbeforeGod,thatwe might be justified thereby (Rom 10:5) — not so under grace; noallowancewasmade for the leastdegreeof failure (James2:10)—but,now, through the mediation of Christ, justice and mercy are joinedtogether.

Under theGospel commands foruniversal holiness, respect is requiredunto three things. First, unto the authority of Him who gives them.Authority is thatwhichobligatesuntoobedience: seeMalachi 1:6.NowHewhocommandsustobeholyisoursovereignLawgiver,withabsoluterighttoprescribethatwhichHepleases,andthereforeanon-compliance

isadespisingoftheDivineLegislator.TobeunderGod'scommandtobeholy,andthennottosincerelyandearnestlyendeavoralwaysandinallthingssotobe,istorejectHissovereignauthorityoverus,andtoliveindefianceofHim.Nobetter than that is thestateofeveryonewhodoesnot make the pursuit of holiness his daily and chief concern.Forgetfulnessofthis,orfailuretoheeditasweought,isthechiefreasonof our careless walking. Our great safeguard is to keep our hearts andmindsunderasenseofthesovereignauthorityofGodinhiscommands.

Second, we must keep before our minds the power of Him whocommandsustobeholy."ThereisoneLawgiverwhoisabletosaveandto destroy" (James 4:12). God's commanding authority is accompaniedwithsuchpowerthatHewilleternallyrewardtheobedientandeternallypunish the disobedient. The commands of God are accompanied withpromisesofeternalblisson theonehand,andofeternalmiseryon theother;andthiswillmostcertainlybefallusaccordingasweshallbefoundholyorunholy.Hereinistobeseenafurtherreasonfortheindispensablenecessity of our beingholy: ifwe are not, then a holy and all-powerfulGodwilldamnus.AduerespectuntoGod'spromisesandthreateningsisaprincipal1iartofspiritualliberty:"IamthealmightyGod:walkbeforeMe,andbeyouperfect" (Genesis 17:1): theway towalkup-rightly is toeverbear inmindthatHewhorequires itofus isAlmightyGod,underwhose eyeswe are continually. If, then,we value our souls, let us seekgracetoactaccordingly.

Third,respectistobehaduntotheinfinitewisdomandgoodnessofGod.InHis commandsGodnotonlymaintainsHis sovereignauthorityoverus,butalsoexhibitsHisrighteousnessand love.Hiscommandsarenotthe arbitrary edicts of a capricious despot, but thewise decrees ofOnewho has our good at heart. His commands "are not grievous" (1 John5:3): they are not tyrannical restraints- of our liberty, but are just,wholesome,andhighlybeneficial.Itistoourgreatad-vantagetocomplywiththem;itisforourhappiness,bothnowandhereafter,thatweobeythem. They are a heavy bur-den only unto those who desire to be theslavesofsinandSatan:theyareeasyandpleasantuntoallwhowalkwithGod.LoveforGodcarrieswithitadesiretopleaseHim,andfromChristmay be obtained that gracewhichwill assist us thereto— but of this,

morelater,D.5.

Our personal holiness is required by the Mediation of Christ. OneprincipalendofthedesignofGodinsendingHisSonintotheworldwasto recover us unto that state of holiness which we had lost: "For thispurposetheSonofGodwasmanifested,thatHemightdestroytheworksoftheDevil"(1John3:8).AmongtheprincipaloftheworksoftheDevilwastheinfectingofournaturesandpersonswithaprincipleofsinandenmity against God, and that evil work is not destroyed but by theintroductionofaprincipleofholinessandobedience.TheimageofGodin uswas defaced by sin; the restoration of that image was one of themainpurposesofChrist'smediation.Christ's great andultimatedesignwastolivingHispeopleuntotheenjoymentofGodtoHiseternalglory,andthiscanonlybebygraceandholiness,bywhichweIremade"meetfortheinheritanceofthesaintsinlight."

NowtheexerciseofChrist'smediationisdischargedunderHisthreefoldoffice. As to His priestly, the immediate effects Were the making ofsatisfaction and reconciliation, but the mediate effects are ourjustificationandsanctification:"WhogaveHimselfforus,thatHemightredeemus fromall iniquity, andpurifyuntoHimself apeculiar people,zealousofgoodworks"(Titus2:14)—nounholypeople,then,haveanysure evidence of an interest in Christ's sacrifice. As to His propheticoffice,thisconsistsinHisrevelationtousofGod'sloveandwill:tomakeGod known and to bring us into subjection unto Him. At the verybeginningofHispropheticministrywe findChristrestoringtheLawtoitsoriginalpurity—purgingitfromthecorruptionsoftheJews:Matthew5.As toHis kingly office,He subdues our lusts and supplies power forobedience.Itisbythesethingswearetotestourselves.Toliveinknownand allowed sin, and yet expect to be saved by Christ is the masterdeceptionofSatan.

From which of Christ's offices do I expect advantage? Is it from Hispriestly? Then has His blood cleansed me? Have I been made holythereby? Have I been redeemed out of the world by it? Am I by itdedicatedtoGodandHisservice?Is it fromHispropheticoffice?ThenhaveIeffectuallylearnedofHimto"denyungodlinessandworldlylusts,andtolivesoberly,righteously,andgodlyinthispresentworld?"(Titus

2:12). Has He instructed me unto sincerity in all my ways, in all mydealingswithGodandmen?Is it fromHisKinglyoffice?ThendoesHeactuallyruleinmeandoverme?HasHedeliveredmefromthepowerofSatanandcausedmetotakeHisyokeuponme?HasHisscepterbrokenthedominionofsininme?AmIaloyalsubjectofHiskingdom?Ifnot,IhavenorightfulclaimtoapersonalinterestinHissacrifice.Christdiedtoprocureholiness,nottosecureanindulgenceforunholiness.

OurpersonalholinessisrequiredinordertothegloryofChrist.IfweareindeedHisdisciples,Hehasboughtuswithaprice,andweare"notourown,"butHis,andthattoglorifyHiminsoulandbodybecausetheyareHis:1Corinthians6:19,20.Hediedforusthatweshouldnothenceforthliveuntoourselves,butuntoHimwhoredeemedusatsuchfearfulcost.How,then,arewetodothis?Inourholinessconsiststheprincipalpartofthat revenue of honorwhich the Lord Jesus requires and expects fromHis disciples in this world. Nothing glorifies Him so much as ourobedience; nothing is a greater grief and reproach to Him than ourdisobedience.WearetowitnessbeforetheworlduntotheholinessofHislife,theheavenlinessofHisdoctrine,thepreciousnessofHisdeath,byadaily walk which "shows forth HIS praises" (1 Peter 2:9). This isabsolutelynecessaryifwearetoglorifyHiminthissceneofHisrejection.

Nothing short of the life of Christ is our example: this is what theChristianiscalledto"follow."ItisthelifeofChristwhichitishisdutytoexpressinhisown,andhewhotakesupChristianityonanyothertermswoefullydeceiveshissoul.Nomoreeffectualreproachcanbecastuponthe blessed name of the Lord Jesus than for His professing people tofollow the lusts of the flesh, be conformed to thisworld, and heed thebehestsofSatan.WecanonlybearwitnessfortheSavioraswemakeHisdoctrineourrule,Hisgloryourconcern,Hisexampleourpractice.Christishonorednotbywordyexpressions,butbyaholyconversation.Nothinghas done more to bring the Gospel of Christ into reproach than thewicked livesof thosewhobearHisname. If I amnot livingaholy andobedientlifethisshowsthatIamnot"for"Christ,butagainstHim.(N.B.MuchinthisarticleisacondensationofJohnOwenonthesamesubject,Vol.3,ofhisworks.)

　

TheProblemofSanctification

ItshouldhardlybenecessaryforustoexplainthatwhenspeakingoftheproblemofsanctificationwerefernottosuchasuntoGod,butratherasitappearsuntoourfeebleperceptions.Butinthesedaysitisnotwisetotakeanything forgranted, fornotonlyare there some ready tomake aman an offender for a word, if he fails to express himself to theirsatisfaction, but there are others who need to have the simplest termsdefined unto them. No, it would be blasphemy to affirm thatsanctification,oranythingelse,everpresentedanyproblemtothegreatJehovah:Omniscience cannever be confrontedwith any difficulty, stilllessanemergency.ButtotheChristian'sfiniteunder-standing,derangedas it hasbeenby sin, theproblemofHoliness is a very real andactualone;farmoreperplexing,wemayadd,thanthatpresentedbythesubjectofjustification.

Therearevarioussubsidiarydifficultiesinsanctification,asweintimatedin the fourth and fifth paragraphs of the Introductory article, such aswhethersanctificationitselfbeaqualityoraposition,whetheritbelegalorexperimental,whetheritbeabsoluteorprogressive;allofwhichneedtobeclearedupinanysatisfactorytreatmentofthistheme.Butfarmoreintricateistheproblemitselfofhowonewhoisamorallepercanbefittoworship in the Sanctuary of God. Strange to say this problem is theacutest unto those who are themost spiritual. Self-righteous Phariseesand self-satisfied Laodiceans are in no wise troubled over the matter.Antinomianscuttheknot(insteadofuntyingit)anddenyalldifficulty,byasserting that the holiness of Christ is imputed to us. But those whorealize God requires personal holiness, yet are conscious of their ownfilthiness,aredeeplyconcernedthereupon.

Things arenow, generally, at such a low ebb, that some of our readersmaybesurprisedtofindusmakinganyreferenceatalltotheproblemofsanctification. In most places, today, either the doctrine taught is soinadequateandpowerless,orthepracticemaintainedissodefective,thatfew are likely to be exercised in conscience over the nature of thatholinesswithoutwhichnone shall see the Lord. The claims ofGod are

nowsowhittleddown,theexaltedstandardwhichScripturesetsforthissodisregarded,heartpurity(inwhichvitalgodlinesssolargelyconsists)is so little emphasized, that it is rare to findany concernedabout theirpersonalstate.Iftherebesomepreacherszealouslywarningagainsttheworthlessness of goodworks to savewhere there be no faith in Christ,there are far more who earnestly cry up an empty faith, which isunaccompaniedbypersonalholinessandobedience.

Sucha lowstandardof spiritual livingnowprevails, thatcomparativelyfewoftheLord'sownpeoplehaveanyclearordisturbingconceptionsofhow far, far short they come ofmeasuring up to the holymodelwhichGod has set before us in His Word. Such feeble and faulty ideals ofChristian living now prevail that those who are preserved from thegrosser evilswhich even theworld condemns, are "at ease inZion." Solittle is the fear of God upon souls, so faintly are the majority ofprofessingChristiansconsciousoftheplagueoftheirownhearts,thatinmost quarters to speak about the problem of sanctification, would betalkinginanunknowntongue.Afearfulmiasmahassettleddownuponnine-tenths of Christendom, deadening the senses, blunting spiritualperceptions,paralyzingendeavorafterdeeperpersonalpiety,untilalmostanythingisregardedasbeingacceptableuntoGod.

Ontheotherhand,thereisnodoubtthatsomeofushaveintensifiedtheproblem, by creating for ourselves additional and needless difficulties,through erroneous ideas ofwhat sanctification is orwhat it involves inthis life.Thewriterhasbeenpersonallyacquaintedwithmore thanonewhowas inabjectdespair through failing—after themost earnest andresolute efforts — to attain unto a state which false teachers had toldthem was attainable in this life, and who terminated their mortalwretchedness by committing suicide; and it has long been awonder tohim that thousandsmore who heed such teachers do not act likewise.There is no need to multiply difficulties: scriptural sanctification isneither the eradicationof sin, thepurificationof the carnalnature,noreventhepartialputtingtosleepofthe"flesh";stilllessdoesitsecureanexemptionfromtheattacksandharassmentsofSatan.

Yet,ontheotherside,wemustnotminimizetheproblem,andreduceittosuchsimpleproportionsthatwesupposeacompletesolutiontheretois

provided by merely affirming that Christ is our sanctification, and inhimselfthebelievingsinnerremainsunchangedtotheendofhisearthlycourse.Ifwedieunholyinourselves,thenwearemostassuredlylostforeternity, for only the "pure inheart" shall ever seeGod (Matthew5:8).Whatthatpurityofheartis,andhowitistobeobtained,istheveryrealproblemwhichsanctificationraises.ItisattheheartGodlooks(1Samuel16:7),anditiswiththeheartweneedtobemostconcerned,for"outofitare the issues of life" (Proverbs 4:23). The severest woes werepronouncedbyChristuponmennotbecausetheirexternalconductwasfoul,butbecausewithintheywere"fullofdeadbones,andallimpurity"(Matthew23:27).

ThatpersonalholinessisabsolutelyessentialforanentranceintoHeavenwasshownatlengthinourlastchapter,andthatwhatmenregardasthelesser pollutions of sin just as effectually exclude from the kingdom ofGodasdo themostheinouscrimes, isclear from1Corinthians6:9, 10.Thequestionwhichforcesitselfuponusis,HowshallmenbesanctifiedsoastosuitaninfinitelypureGod?Thatwemustbejustifiedbeforewecan stand before a righteous God is no more obvious than that it isnecessarythatwemustbesanctifiedsoastoliveinthepresenceofaholyGod.Butman isutterlywithoutholiness;yes,he is impure, foul, filthy.The testimony of Scripture on this point is plain and full. "They arecorrupt,theyhavedoneabominableworks,thereisnonethatdoesgood.The Lord looked down fromhaven upon the children ofmen, to see ifthere were any that did understand, and seek God. They are all goneaside,theyarealltogetherbecomefilthy"(Psalm14:1-3).

ThetestimonyofScriptureisthatallmenarevileandpolluted;thattheyare, root and branch, source and stream, heart and life, not onlydisobedient,butunholy,andthereforeunfitforGod'spresence.TheLordJesus who knew what was in man, makes this clear enough when,revealingwithHis own light that loathsome den, the human heart, Hesays, "Out of the heart of men proceed evil thoughts, adulteries,fornications, murders, thefts, covetousness, wickedness, deceit,lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evilthing come from within" (Mark 7:21-23). Nor must we forget that theconfession of saints concerning themselves has always corresponded to

God'stestimony.Davidsays,"Behold,Iwasshapedininiquity,andinsindidmymotherconceiveme"(Psalm51).Jobdeclared,"BeholdIamvile;Iabhormyself."Isaiahcriedout,"Woeisme,forIamundone;becauseIamamanofuncleanlips..,formineeyeshaveseentheKing,theLordofhosts."

ButthemostremarkableconfessionofthisabsolutevilenessiscontainedinanacknowledgmentbytheOldTestamentchurch—asentencewhichhasbeentakenupbyallbelieversasexactlyexpressingwhattheyallhavetosayof theirconditionbynature: "Butweareallasanuncleanthing,and all our righteousnesses are as filthy rags" (Isaiah 64:6). Stronglanguageindeedisthat,yetnotonewhittoostrongtodepictthemudandmire intowhich theFallhasbroughtus. If, then,whenconsidering thedoctrineofjustificationwefounditappropriate—inviewofman'sself-will, lawlessness, anddisobedience— to ask, "How shall amanbe justwith God? " it is no less so now we are contemplating the doctrine ofsanctification to inquire — in view of man's impurity and filthiness —"Whoshallbringacleanthingoutofanunclean?"(Job14:4).

Wehavenomorepowertomakeourselvesholythanwehavetounmakeorunbeingourselves;wearenomoreabletocleanseourhearts,thanweare tocommandordirect thewinds.Sin indominion is the"plague"oftheheart(1Kings8:38),andasnodiseaseissodeadlyastheplague,sothere is no plague so deadly as that of the heart. "Can the Ethiopianchangehisskin,ortheleopardhisspots?Thenmayyoualsodogoodthatare accustomed to do evil" (Jeremiah 13:23). The proud cannot makehimselfhumble;thecarnalcannotforcehimselftobecomespiritual;theearthlymancannomoretransformhimselfintoaheavenlymanthanhecanmakethesungobackwardortheearthflyupward.Sanctificationisawork altogether above thepowers of humannature: alas that this is solittlerealizedtoday.

Evenamongthosepreacherswhodesiretoberegardedasorthodox,whodonotdenytheFallasahistoricalfact,fewamongthemperceivethedireeffectsandextentthereof."Bruisedbythefall,"asonepopularhymnputsit, states the truth far toomildly;yes,entirelymisstates it.ThroughthebreachofthefirstcovenantallmenhavelosttheimageofGod,andnowbeartheimageoftheDevil(John8:44).Thewholeoftheirfacultiesare

sodepravedthattheycanneitherthink(2Corinthians3:5),speak,nordoanything truly good and acceptable unto God. They are by birth,altogetherunholy,unclean, loathsomeandabominable innature,heart,andlife;anditisaltogetherbeyondtheirpowertochangethemselves.

Not only so, but the curse of the law lying upon them has severed allspiritualrelationbetweenGodandthem,cuttingoffallcommunionandcommunicationwithHeaven.ThedrivingfromtheGardenofEdenofourfirst parents and the establishment of the cherubim with the flamingswordat its entrance,denoted that inpoint of justice theywere barredfromall sanctifying influences reaching them— that being the greatestbenefit man is capable of, as assimilating him to God Himself orrendering him like Him. The curse has fixed a gulf between God andfallencreatures,sothatsanctifyinginfluencescannotpassfromHimuntothem,anymorethantheirunholydesiresandprayerscanpassuntoHim.It is written, "The sacrifice of the wicked is an abomination unto theLord" (Proverbs 15:8). And again, "The thoughts of the wicked are anabominationtotheLord"(v.26).

Ithas,then,beenrightlysaidthatoursanctification"isnolessamysterythanourjustification"(T.Boston).Asthedepravityofhumannaturehasalwaysbeensomanifestthatitcouldnotescapenoticeevenintheworld,soinallagesmenhave,beenseekingtodiscoveraremedyforthesame,and have supposed a cure could be achieved by a right use of theirrational, faculties. But the outcome has always been, at best, but anoutwardshowandsemblanceof sanctification,goingunder the tameof"moralvirtue."ButsofaristhatfrommeetingtherequirementsofHimwhoisLight,thatmenthemselves,oncetheireyesare(inanymeasure)anointed with heavenly eye salve, perceive their moral virtue to be as"filthyrags,"amenstruouscloth.Untilmenareregenerateandactfromaprincipleofgraceintheheart,alltheiractionsarebutimitationsofrealobedienceandpiety,asanapewouldmimicaman.

It is a common error of those that are unregenerate to seek to reformtheir conduct without any realization that their statemust be changedbeforetheirlivescanpossiblybechangedfromsintorighteousness.Thetree itselfmust bemade good, before its fruit canpossibly be good. Aswell attempt to make a watch go, whose mainspring is broken, by

washingitsfaceandpolishingitsback,asforoneunderthecurseofGodto produce any works acceptable to Him. That was the great mistakeNicodemuslaboredunder:hesupposedthatteachingwasallheneeded,sothathemightadjusthiswalktotheacceptanceofHeaven.ButtohimtheLordJesusdeclared,"Marvelnot that Isaiduntoyou,Youmustbebornagain"(John3:7):thatwasonlyanotherwayofsaying,Nicodemus,youcannotperformspiritualworksbeforeyoupossessaspiritualnatureandaspiritualnaturecannotbehaduntilyouarebornagain.

Multitudes have labored with great earnestness to subdue their evilpropensities, and have struggled long and hard to bring their inwardthoughtsandaffections intoconformitywith the lawofGod.Theyhavesought toabstain fromallsins,andtoperformeveryknownduty.Theyhavebeensodevoutandintentthattheyhaveunderminedtheirhealth,andweresoferventintheirzealthattheywerereadytokilltheirbodieswith fastingsandmascerations, ifonly theymightkill their sinful lusts.Theywerestronglyconvincedthatholinesswasabsolutelynecessaryuntosalvation,andweresodeeplyaffectedwiththeterrorsofdamnation,astoforsaketheworldandshutthemselvesup inconventsandmonasteries;yet all thewhile ignorant of themystery of sanctification— that a newstatemustprecedeanewlife.

It ispositivelyassertedbyDivine inspiration that, "They thatare in theflesh cannot please God" (Romans 8:8). Alas, how few understand themeaning of those words "in the flesh;" how many suppose they onlysignify,tobeinordinatelyaddictedtothebaserpassions.Whereas,tobe"in the flesh" is to be in a state of nature— fallen, depraved, alienatedfromthe lifeofGod.Tobe"in the flesh" isnotsimplybeingapersonaltransgressor of God's holy law, but is the cause of all sinfulness andsinning.The"flesh"istheverynatureofmanascorruptedbythefallofAdam, and propagated from him to us in that corrupt state by naturalgeneration.Tobe"intheflesh"isalsobeingincompletesubjectiontothepower of theDevil,who is the certain conqueror of all who attempt tofighthimintheirownstrengthorwithhisownweapons.Thefleshcannomorehebroughttoholinessbyman'smostvehementendeavors,thanhecanbringadeadcarcasstolifebychafingandrubbingit.

The varied elements which entered into the problem of Justification

were:God'slawrequiresfromusperfectobediencetoitsstatutes;thiswehaveutterly failed to render;we are thereforeunder the condemnationandcurseofthelaw;theJudgeHimselfisinflexiblyjust,andwillbynomeans clear the guilty: how, then, can men be shown mercy withoutjustice being flouted? The elements which enter into the problem ofSanctificationare:thelawrequiresinwardaswellasoutwardconformityto it: but we are born into this world with a nature that is totallydepraved, and can by nomeans be brought into subjection to the law(Romans8:7).GodHimselfisineffablypure,howthencanamoralleperbeadmittedintoHispresence?Weareutterlywithoutholiness,andcannomoremake ourselves holy than the Ethiopian can change his skin.Even though a holy nature be imparted by regeneration, how can onewiththeflesh,unchanged,withinhim,drawnearasaworshiperuntotheHeavenly Sanctuary?How can I as a person possibly professmyself asholy,whileconsciousthatIamfullofsin?HowcanIhonestlyprofesstohavea"pureheart,"whilerealizingaseaofcorruptionstillrageswithinme?IfmystatemustbechangedbeforeanythinginmylifeisacceptabletoGod,what I possibly do?— I cannot unmakemyself. If I know thatpollutedandvile,andutterlyunsuiteduntothethriceholyhowmuchlesscanHeregardmeasfitforHispresence?

　

TheSolutionoftheProblemofSanctification

In connection with the grand truth of sanctification there is both amysteryandaproblem:theformerrelatestotheunregenerate;thelatteriswhatexercisessodeeplytheregenerate.Thatwhichishiddenfromtheunderstanding of the natural man is, why his best performances areunacceptable unto God, nomatter how earnestly and devoutly they bedone.Eventhoughhebeinformedthatthetreemustbemadegoodifitsfruit is tobewholesome, inotherwords, thathis verystateandnaturemustfirstbemadeacceptableuntoGodbeforeanyofhisworkscanbeso,hehasnottheremotestideaofhowthisistobeaccomplished.Butthatwhichperplexesthespiritualmanis,howonewhoisstillfullofsinmay

justlyregardhisstateandnatureasbeingacceptableuntoGod,andhowonewhoisamassofcorruptionwithincanhonestlyclaimtobeholy.AstheLordispleasedtoenablewewillconsidereachinturn.

The natural man is quite ignorant of the mystery of sanctification.Thoughhemay—underthespurofconscience,thefearofHell,orfromdesire to go to Heaven — be very diligent in seeking to conquer theactivities of indwelling sin and exceedingly zealous inperformingeveryknown duty, yet he is quite in the dark as to why his state must bechangedbeforehisactionsranbeacceptableuntoGod.Thatuponwhichheisunenlightenedis,thatitisnotthematterwhichmakesaworkgoodandpleasingtoGod,buttheprinciplesfromwhichthatworkproceeds.Itistruethattheconscienceofthenaturalmandistinguishesbetweengoodandevil,andreligiousinstructionmayeducatehimtodomuchwhichisrightandavoidmuchthatiswrong;nevertheless,hisactionsarenotdoneoutof gratitudeand ina spirit of lovingobedience, but out of fear andfromaservilespirit;andthereforearetheylikefruitripenedbyareandforcedinthehothouse,ratherthannormallybythegenialraysofthesun.

"Nowtheend(design)ofthecommandment(orlaw)isloveoutofapureheart,andagoodconscience,andfaithsincere"(ITimothy1:5).Nothingless thanthiswillmeet theDivinerequirements.Onlythoseactionsarepleasing to God which have respect unto His commandment, whichproceedfromgratitudeuntoHimforHisgoodness,andwherefaithhasrespect unto His promised acceptance and blessing. No works areapprovedofHeavenexcepttheypossessthesequalities.Asenseofdutymustswaytheconscience,unselfishaffectionmustmovetheheart,andfaithinexercisemustdirecttheactions.Hence,shouldIbeaskedwhyIdothusandso?theanswershouldbe,BecauseGodhascommandedit.Andifitbefurtherinquired,Andwhysuchearnestnessandaffection?theansweroughttobe,BecauseGodrequiresmybest,andIdesiretohonorHim with the same. Obedience respects God's authority; love, Hiskindness;faith,Hisbountyorreward.

"Whether therefore you eat, ordrink, orwhatever youdo, do all to thegloryofGod"(1Corinthians10:31).Thismustbeourdesign—thegloryofGod—ifouractionsaretomeetwithHisapproval.Whetheritbethedischargeofourtemporalduties,theperformingofdeedsofcharityand

kindness,oractsofpietyanddevotion, theymustbeexecutedwiththisaim: that Godmay be honored by our conformity toHis revealedwill.Thenaturalman,wheninsorestraits,willcryferventlyuntoGod,butitisonlythathiswantsbesupplied.Manywillcontributeliberallyoftheirmeanstothereliefofsufferers,butitistobeseenofmen"(Matthew6:2).Peoplearereligiouson theSabbathandattendpublicworship,but it iseithertosatisfyanuneasyconscienceor in thehopeofearningHeaventhereby.

FromwhathasbeensaidaboveitshouldbeclearthatthebestdeedsoftheunregeneratefallfarshortoftheDivinerequirements.TheactionsofthenaturalmancannotreceivetheapprobationofHeaven,becauseGodisneither thebeginningnor the endof them: love forHim is not theirspring, glorifying Him is not their aim. Instead, they issue from theworkingsofcorruptself,andtheyhaveinviewonlytheadvancementofself.Norcan itbeotherwise.Waterwillnot riseabove itsown level,orflowuphill.Apurestreamcannot issue froman impure fountain."Thatwhichisbornofthefleshisflesh"(John3:6),andwillneverbeanythingbut flesh: educate, refine, religionize the flesh all wemay, it can neverbecomespirit.Themanhimselfmustbesanctified,beforehisactionsarepurified.

ButhowshallmenbesanctifiedsoastobesuiteduntothepresenceofaninfinitelypureGod?Bynaturetheyareutterlywithoutholiness:theyare"corrupt, filthy, an unclean thing." They have nomore power tomakethemselvesholythantheyhavetocreateaworld.Wecouldtameatigerfromthejunglefarmoreeasilythanwecouldourlusts.Wemightemptytheoceanmorequickly thanwecouldbanishpride fromour souls.Wemightmeltmarblemore readily thanourhardhearts.Wemight purgetheseaofsaltmoreeasilythanwecouldourbeingsofsin. "For thoughyouwash youwith nitre, and take youmuch soap, yet your iniquity ismarkedbeforeMe,saystheLordGod"(Jeremiah2:22).

Why"whenwewereinourbestconditionbynature,whenwewereinthestateoforiginalholiness,whenwewereinAdamvestedwiththeimageofGod,wepreserveditnot.Howmuchlesslikelythen,isit,thatnow,inthestate of lapsed and depraved nature, it is in our power to restoreourselves,toreintroducetheimageofGodintooursouls,andthatinafar

moreeminentmannerthanitwasatfirstcreatedbyGod?Whatneededallthatcontrivanceofinfinitewisdomandgraceforthereparationofournature by Jesus Christ, if holiness, wherein it does consist, be in ourpower,andeducedoutofthenaturalfacultiesofoursouls?Therecanbeno more fond imagination befall the minds of men, than that defilednatureisabletocleanseitself,ordepravednaturetorectifyitself,orwe,who have lost that image ofGodwhichHe created in us, andwith us,shouldcreateitagaininourselvesbyourownendeavors"(JohnOwen).

Yet, let it be pointed out that this impotency to measure up to therequirementsofGodisnomereinnocentinfirmity,butahighlyculpablething,which greatly aggravates our vileness and adds to our guilt. OurinabilitytomeasureuptothestandardofpersonalpietywhichGodhasappointed, liesnot ina lackofexecutivepoweror theneedful faculties,but in the want of a willing mind and a ready heart to practice trueholiness. Ifmen in a natural state had a hearty love and liking to trueholiness,andaferventandsincereendeavortopracticeit,andyetfailedintheevent,thentheymightundersomepretensepleadforthisexcuse(asmanydo), that theyarecompelled to sinbyan inevitablenecessity.Butthefactisthatman'simpotencyliesinhisownobstinacy—"YouwillnotcometoMe"(John5:40)saidtheLordJesus.

Inability to pay a debt does not excuse a debtor who has recklesslysquanderedhisestate;nordoesdrunkennessexcuse themadorviolentactionsofadrunkard,butratheraggravateshiscrime.Godhasnot lostHisrighttocommand,eventhoughmanthroughhiswickednesshaslosthispowertoobey.Becausetheflesh"lustsagainsttheSpirit"(Galatians5:17),thatisfarfromanextenuationfornotbeinginsubjectiontoHim.Because "every one that does evil hates the light," that is far fromjustifyingthembecausethey"loveddarkness"(John3:19,20);yes,astheSavior there so plainly and solemnly states, it only serves to heightentheircriminality—"This is thecondemnation."Then"Howmuchmoreabominable and filthy is man, which drinks iniquity like water?" (Job15:16)thatcannotpracticeholinessbecausehewillnot.

Itisbecausemendonotmakearightuseoftheirfacultiesthattheyarejustlycondemned.Thesoulinanunsanctifiedpersonisnotdead,butisalivingandactingprinciple;andthereforeitisabletounderstand,desire,

will,reason,andimproveitsopportunities,orredeemthetime.Thoughthenaturalmanisunabletoworkgraceinhisownheart,yetheisabletoattendandwaituponthemeansofgrace.Anunsanctifiedpersonmayaswell go to hear a sermon as attend a theater: he has the same eyes forreading the Scriptures as the newspaper or a novel: he may as wellassociatehimselfwiththosewhofearanoath,aswiththosewhodelightto blaspheme that Name at which all should tremble. In the day ofjudgmentunsanctifiedpersonswill be damned not for cannots, but forwillnot:.

Mencomplainthattheycannotpurifythemselves,thattheycannotceasefromsin,thattheycannotrepent,thattheycannotbelieveinChrist,thattheycannotliveaholylife.Butifonlytheywerehonest,iftheyweredulyhumbled, if they sincerely grieved over the awful hold which sin hasobtaineduponthem,theywouldflytothethroneofgrace,theywouldcryuntoGodday andnight forHim tobreak the chainswhich bind them,deliver them from the power of Satan and translate them into thekingdomofHisdearSon.If theywerebutsincere in theircomplaintofinability,theywouldgotoGodandbegHimtosprinklecleanwateruponthem,putHisSpiritwithinthem,andgivethemanewheart,sothattheymightwalk inHis statutes andkeepHis judgments (Ezekiel 36:25-28).Anditisjustbecausetheywillnot,thattheirbloodjustlyliesupontheirownheads.

"Cleanse your hands, you sinners; and purify your hearts, you double-minded' (James 4:8). Outward separation from that which is evil andpollutingisnotsufficient:purityofheart isalsoindispensable."Behold,Youdesire truth in the inward parts" (Psalm51:6). TheDivine lawnotonlyprohibitsstealing,butalso insists"Youshallnotcovet,"which isalusting of our souls rather than an external act. Holiness of nature isrequiredbythelaw,forhowelseshallamanlovetheLordhisGodwithallhisheart,soul,mind,andstrength,andhisneighborashimself?Godisessentiallyholybynature,andnothingcanbesocontrarytoHimasanunholynature.Nothingcanbesocontraryasoppositenatures.Howcana wolf and a lamb, or vulture and a dove, dwell together? "Whatfellowship has righteousness with unrighteousness? and whatcommunionhas lightwithdarkness?andwhat concordhasChristwith

Belial?"(2Corinthians6:14,15).

How,then,isthismysteryclearedup?Bywhatmethod,orinwhatway,havethesanctifiedbecomeblessedwithanaturewhichmakesthemmeetfor the ineffable presence of God? By what process does the evil treebecomegood, so that its fruit iswholesomeandacceptable?Obviously,wecannotheresupplythefullanswertothesequestions,orweshouldbeanticipatingtoomuchthatwedesiretobringoutinlaterchapters.Butwewill endeavor to now indicate, at least, the direction in which and thelines along which this great mystery is cleared — lines which mostassuredlywouldneverhaveenteredourheartsandmindstosomuchasconceive;butwhichoncetheyareviewedbyanointedeyes,areseentobeDivineandsatisfying.TheLordgraciouslyassistus to steerclearof therocks of error and guide us into the clear and refreshingwaters of thetruth.

Aswehaveshown,itwasquiteimpossible—thoughitwastheirboundenduty — for those whom God sanctifies to personally answer therequirementsofHisholylaw:"Whocansay,Ihavemademyheartclean,Iampurefromsin?"(Proverbs20:9).Wherefore, forthesatisfactionofthelaw,whichrequiresabsolutepurityofnature,itwassettledasoneofthearticlesintheEverlastingCovenant,thatChrist,theRepresentativeofall who would be sanctified, should be a Man of an untainted andperfectlypurenature,whichfullymettherequirementsof the law:"Forsuch an High Priest became us — holy, harmless, undefiled, separatefrom sinners" (Hebrews 7:26). The meeting of that requirementnecessitatedtwothings:first,thattheHeadofHispeopleshouldbebornwithaholyhumannature;second,thatHeshouldretainthatholinessofnature inviolate unto the end. Let us consider, briefly, each of theseseparately.

TherewasaholynaturegiventoAdamastheRootofmankind,tobekeptbyhimandtransmittedtohisposteritybynaturalgeneration.Uponthatground the lawrequiresallmen tobebornholy,andpronounces themuncleanand"childrenofwrath"(Ephesians2:3)inthecontrary.Buthowcanthisdemandbemetbythosewhoareborninsin?Theycannotenteragainintotheirmother'swomb,andbebornasecondtimewithoutsin.Even so, the lawwill not abate its demand.Wherefore it was provided

thatChrist,thelastAdam,should,astheRepresentativeandRootofHisspiritualseed,bebornperfectlyholy;thatwhereastheybroughtasinfulnature into the world with them, He should be born "that holy thing"(Luke I :35).Consequently, in the reckoningof the lawallbelieversareborn holy in the last Adam. They are said to be "circumcised" by thecircumcision of Christ (Colossians 2:11), and circumcision necessarilypresupposesbirth!

But more was required. It was necessary that the Second Man shouldpreserveHisholynature free fromall spotordefilement,asHepassedthroughthisworldofsin.Thelawnotonlydemandsholinessofnature,but also that the purity and integrity of that nature be preserved.Wherefore to satisfy this "demand," it was provided that the believers'federal Head should preserveHis ineffable purity unstained. "He shallnotfail"(Isaiah42:4).Thefirstmandidfail:thefinegoldsoonbecamedim:theholinessofhisnaturewasquicklyextinguishedbysin.But theSecond Man failed not: neither man nor devil could corrupt Him. Hepreserved the holiness ofHis nature unstained, even to the end ofHislife.AndsoofHissanctified,viewingtheminHimself,Hedeclares,"Youareallfair,Mylove;thereisnospotinyou"(Songof5.4:7).

Butwhilethatcompletelymeetsthejudicialside,satisfyingthedemandsof the law,somethingmorewasyetrequiredtosatisfy theheartofGodandmeet the experimental needs ofHis people. In view of their beingactually defiled inAdamwhenhe sinned, they are defiled in their ownpersonssothatnotonlyishisguiltimputedtothem,buthiscorruptionisimparted to them in the nature they have received from him bygeneration.Therefore,notonlyweretheelectlegallybornholyinChristtheirHead, but fromHim they also receive aholynature: it iswritten,"ThefirstmanAdamwasmadealivingsoul;thelastAdamwasmadeaquickening Spirit" (1 Corinthians 15:45). This is accomplished by thatgracious and supernaturalworkingof the thirdperson in theGodhead,wherebytheelectarevitallyunitedtotheirheadsothat"hewhoisjoineduntotheLordisonespirit"(1Corinthians6:17).

"Therefore ifanymanbe inChrist,he isanewcreature:old thingsarepassed away; behold, all things are become new" (2 Corinthians 5:17).Our being united to Christ, through the Spirit, by faith, makes us

partakersofthesamespiritualandholynaturewithHim,asreallyandasactuallyasEve(typeoftheChurch)wasmadeofonenaturewithAdam,beingboneofhisboneandfleshofhisflesh.Becausebelieversareunitedto Christ the Holy One, they are "sanctified in Christ Jesus" (1Corinthians 1:2). The believer being one with Christ is made "a newcreature," becauseHe is such a Stock as changes the graft into its ownnature: "If theRoot be holy, so are the branches" (Romans 11:16). Thesame Spirit which Christ received "without measure" (John 3:34) iscommunicatedtothemembersofHisbody,sothatitcanbesaid,"OfHisfullness have all we received, and grace for grace" (John 1:16). Beingunited to Christ by faith, and through the communication of thequickening Spirit from Christ unto him, the believer is thereupon notonly justified and reconciled toGod, but sanctified,mademeet for theinheritanceofthesaintsinlight,andmadeanheirofGod.　

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At the beginning of the former chapter it was pointed out that inconnectionwiththegrandtruthofsanctificationthereisbothamysteryandaproblem:theformerrelatingtotheunregenerate,thelattercausingconcern to the regenerate.Thatwhich ishidden from theknowledgeofthenaturalmanis,whyhisbestworksareunacceptabletoGod.Tellhimthat all his actions — no matter how carefully and conscientiously,diligently and devoutly, executed — are rejected by God, and that issomethingentirelyabovethereachofhisunderstanding.Heknowsnotthat his breaking of the law inAdamhas brought in a breach betweenhimself and God, so that while that breach remains, the favor of Godcannotflowoutofhim,norhisprayersorofferingspass intoGod.TheLordwillnomorereceiveanythingatthehandsofthenaturalmanthanHewouldhaverespectuntotheofferingofCain(Genesis4).AndhadHeleftallmenintheirnaturalestate,thiswouldhaveheldtrueofthewholeraceuntiltheendoftime.

Inasmuchasallmenweregivenaholynature—createdintheimageandlikenessofGod— in their representativeandroot, tobe transmitted tothembyhim,before the lawwasgiven toAdam, it follows that the lawrequiresaholynaturefromeachofus,andpronouncesacursewhereverit finds the opposite. Thoughwe are actually born into this world in a

state of corruption and filth (Ezekiel 16:3-6, etc.), yet the law will notabateitsjustdemandsuponus.Inconsequenceofthesinwhichindwellsus—whichissomuchapartandparcelofourselvesthateverythingwedoisdefiledthereby—wearethoroughlyunabletorenderuntothelawthatobediencewhichitrequires;forwhilewearealienatedfromthelifeofGod,itisimpossiblethatanyoutwardactsofcompliancewiththelaw'sstatutescanproceedfromthoseprincipleswhichitalonecanapproveof,namely, unselfish love and faith sincere. Consequently, the state of thenaturalman,consideredinhimself,isentirelybeyondhope.

TheprovisionmadebythemanifoldwisdomandsovereigngraceofGodtomeetthedesperateneedsofHispeoplewasstipulatedforintermsoftheEverlastingCovenant.ThereitwasagreeduponbytheEternalThreethat the Mediator should be the Son of man, yet, that His humanityshould be not only entirely free from every taint of original sin, butshouldbepurerthanthatofAdam'sevenwhenhisCreatorpronouncedhim"verygood."Thiswasaccomplishedbythesupernaturaloperationofthe Holy Spirit in the virgin birth, and by the Son of God taking intopersonal unionwithHimself "that holy thing"whichwas to be born ofMary.InasmuchasChrist,theGod-manMediator,enteredthisworldnotas aprivatePerson,but as apublic, as theRepresentative andHeadofGod's elect, in the reckoning of the law they were born holy in theirSuretyandSponsor,andsofullymeasureuptoitsrequirements.ChristandHismysticalbodyhaveneverbeenviewedapartbythelaw.

But this, unspeakably blessed though it be, was not all. A perfect legalstandingonlymethalfoftheneedofGod'select:inaddition,theirstatemustbemadetoaccordwiththeirstanding.Thisalsohasbeenprovidedforby themeasureless loveof theGodofall grace.Hesoordered that,justas theguiltofAdamwas imputed toall forwhomHeacted, so therighteousnessofChristshouldbeimputedtoallforwhomHetransacted:and,thatjustasspiritualdeath—withallitscorruptingeffects—shouldbetransmittedbyAdamtoallhisposterity,sothespirituallifeofChrist—withall itsgraciousinfluences—shouldbecommunicatedtoallHisseed.Astheyreceivedasinfulandimpurenaturefromtheirnaturalhead,so the sanctified receive a sinless and pure nature from their spiritualHead.Consequently,astheyhavebornetheimageoftheearthy,sothey

shallbeartheimageoftheheavenly.

Some of our readers may, perhaps, conclude that all difficulty inconnectionwith this aspect of our subject has nowbeen of, but a littlereflection on the part of the believer soon remind him that the mostperplexing point of all has yet to be cleared up. Though it be true thateveryessentialrequirementofthelawhasbeenmetforthesanctifiedbytheir glorious Head, so that the law righteously views them as holy inHim;andthoughitbetruethatatregenerationtheyreceivefromChrist,by the Spirit, a new and holy nature, like untoHis; yet the old natureremains,andremainsunchanged,unimproved.Yes,tothemitseemsthatthecarnalnatureinthemissteadilygrowingworseandworse,andmoreactiveanddefilingeverydaytheylive.Theyarepainfullyconsciousofthejest thatsinnotonlyremains in them,but that itpollutes theirdesires,thoughts, imaginations, and acts; and to prevent its uprisings they arequitepowerless.

This presents to an honest heart and a sensitive conscience a problemwhichismostacute,forhowcanthosewhoabhorthemselvesbepleasinguntothethriceholyOne?Howcanthoseconsciousoftheirfilthinessandvileness possibly be fit to draw near unto Him who is ineffably andinfinitelypure?The answerwhich somehave returned to this agonizedinquirybaseduponanerroneousdeductionfromthewordsofPaul"itisnomoreIthatdoit,butsinthatdwellsinme":Romans7:20—willbynomeanssatisfy them.Tosay it isnot theregenerateperson,butonly theflesh inhim,which sins, is to invent adistinctionwhichrepudiates theChristian's responsibility and which affords no relief to a quickenedconscience. Scripture is far too plain on this point to justify amistake:OldandNewTestamentalikeinsistitisthepersonwhosins—"againstYou. . .haveI sinned" (Psalm51).PaulhimselfconcludesRomans7bysaying,"OwretchedmanthatIam!"

Where othermatters are concerned,men havemore sense than to fallbackuponsuchadistinctionassomemoderntheologiansaresofondofinsistingupon:itneveroccurstothemtoarguethusinconnectionwithtemporalthings.Imagineonebeforeajudge,whowaschargedwiththeft,acknowledging his offence, but disowning all responsibility andculpability on the ground that it was his "evil nature" and not himself

whichdidthestealing!Surelythejudgewouldbeinaquandarytodecidewhether prison or themadhousewas the right place to send him. Thisremindsusofanincidentwhereina"Bishop"wasguiltyofblasphemyintheHouseofLords(whereall"Bishops"haveseats).Beingrebukedbyhismanservant, he replied, "It was the 'lord' and not the 'bishop' whocursed."Hisservantresponded,"WhentheDevilgetsthe'lord'wherewillthe 'bishop' be!" Beware, my reader, of seeking to clear yourself bythrowingtheblameuponyour"nature."

Somewhere else, then, than in any supposed distinction between thesanctifiedpersonandhisoldnature,mustthesolutiontoourproblembesought.WhenonewhohasbeenwalkingwithGodistrippedupbysometemptation and falls, into sin, orwhen indwelling corruption surgesupand (for the time being) obtains themastery over him, he is painfullyawareofthefact;andthatwhichexerciseshimthemostisnotonlythathehassinnedagainsttheOnewho isneareranddearer tohimthanallelse,butthathiscommunionwithHimisbroken,andthatheisnolongermorallyfittocomeintoHissacredpresence.WhilehisknowledgeoftheGospel may be sufficient to allay any haunting fears of the penalconsequencesofhis sins, yet this doesnot remove the defilement fromhisconscience.This isone importantrespect inwhichtheunregenerateandregeneratedifferradically:whenthe formersins it is theguilt (andpunishment)whichmostoccupieshisthoughts;butwhenthelatter,itisthedefilingeffectswhichmostexerciseshisheart.

There are two things in sin, inseparably connected and yet clearlydistinguishable,namely,itscriminalityanditspollution.Thepollutionofsinisthatpropertyofitwherebyitisdirectlyopposeduntotheholinessof God, and which God expresses His holiness to be contrary unto.Thereforeitissaid,Heis"ofpurereyesthantobeholdiniquity,andcannot look on evil" (Habakkuk 1:13)— it is a vile and loathsome sight toHimwhoistheLight.HencedoesHeusethatpatheticentreaty,"Oh,donotthisabominablethingthatIhate"(Jeremiah44:4.).ItiswithrespectuntoHisownholinessthatGodsetsforthsinbythenamesofeverythingwhich is offensive, objectionable, repulsive, abominable. Consequently,whentheHolySpiritconvictsofsin,Heimpartssuchasightandsenseofthefilthofsin,thatsinnersblush,areashamed,arefilledwithconfusion

offace,areabasedintheirownesteem,andabashedbeforeGod.

Aswearetaughttheguiltofsinbyourownfear,whichistheinseparableadjunctof it, soweare taught the filthofsinbyourownshame,whichunavoidably attends it. Under the typical economy God not onlyappointedsacrificestomakeatonementfortheguiltofsin,butalsogavevarious ordinances for purification or ceremonial cleansing from thepollution thereof. In various ways, during Old Testament times, Godinstructed His people concerning the spiritual defilement of sin: thedistinction between clean and unclean animals, the different naturaldistempers which befoul the body, the isolating of the leper, theaccidental touching of the dead which rendered people religiouslyuncleanbythelaw,arecasesinpoint.Allofthemprefiguredinternalandspiritual pollution, and hence the whole work of sanctification isexpressed by "a fountain opened…for sin and for impurity" (Zechariah13:1)—thatis,forthepurgingawayofthem.

Soinseparableismoralpollutionfromsin,andasenseofshamefromaconsciousnessofthepollution,thatwheneverasoulistrulyconvictedofsin, there is always a painful sense of this filthiness, accompanied bypersonal shame. Only as this is clearly apprehended, are we able tounderstand the true nature of sanctification. The spiritual loveliness ofthesoulconsistsinitsconformitytoGod.Gracegivesbeauty:henceitissaidofChristthatHeis"Fairer(or"morebeautiful")thanthechildrenofmen,"andthatbeautyconsistedinhisbeingmadeintheimageofGod,whichconstitutedthewholeharmonyandsymmetryofhisnature,allhisfaculties and actions having respect untoGod. Therefore, thatwhich iscontrarytotheimageofGod—depravity,contrarytograce—sin,hasinit a deformity whichmars the soul, destroys its loveliness, disrupts itsorder,andbringsdeformity,ugliness,vileness.

WhateveriscontrarytoholinessortheimageofGodonthesoul,isbase,unworthy, filthy. Sin dishonors and degrades the soul, filling it withshame.Thecloserwearepermitted towalkwithGodand themoreweseeourselvesinHislight,themoreconsciousareweofthedeformityofsin and of our baseness. When our eyes were first opened to see ourspiritualnakedness,howhideousdidweappearuntoourselves,andwhatasenseofourpollutionwehad!ThatwasbutthereflexofGod'sview,for

He abhors, loathes, and esteems as an abominable thing whatever iscontrary toHis holiness. Thosewho aremade "partakers of theDivinenature"(2Peter1:4),do,accordingtotheirmeasure,butseethemselveswithGod's eyes, aswretched,naked, shameful, loathsome,hideous andabominable creatures; and therefore do they, with Job, "abhor"themselves.

The last fourparagraphsare, inpart, a condensation fromJohnOwen;and from them we may clearly perceive that it is they who are trulysanctified and holy, who are the most deeply sensible of the root ofcorruptionwhichstillremainswithinthem,andwhichiseverspringingupandproducingthatwhichdefilesthem;andthereforedotheygreatlybewail their pollutions, as that which is most dishonoring to God andmostdisturbingtotheirownpeace;andearnestlydotheyendeavorafterthemortification of it. A remarkable corroboration is found in the factthatthemostgodlyandholyhavebeentheveryoneswhomoststronglyaffirmedtheirsinfulnessandmostloudlybewailedthesame.Itwasonewhom God Himself declared to be a "perfect (sincere) and an uprightman, one that fears God, and eschews evil" (Job 1:8) who declared"Behold, I am vile" (40:4). Itwas one "greatly beloved" ofGod (Daniel10:19), who acknowledged "my loveliness was turned in me intocorruption"(10:8).ItwashewhowascaughtuptothethirdHeavenandthenreturnedagain toearthwhomoaned, "Owretchedmanthat Iam!whoshalldelivermefromthebodyofthisdeath?"(Romans7:24).

FromthequotationsjustmadefromthepersonalconfessionsofsomeofthemosteminentofGod'ssaints, it isperfectlyplaintoanysimplesoulthat a "pure heart" cannot signify one from which all sin has beenremoved, nor can their language possibly be made to square with theutopian theory that thecarnalnature iseradicated fromanybeliever inthislife.Indeeditcannot;andnonebuttheywhoarecompletelyblindedbySatanwouldeveraffirmsuchagrossabsurdityandpalpable lie.Butthisrequiresusnowtodefineanddescribewhata"pureheart"consistsof, according to the scriptural meaning thereof. And in our efforts tosupplythis,weshallhavetotryandguardagainsttwoevils:providingapillowforemptyprofessorstocomfortablyrestupon;andstatingthingsinsuchawaythathopewouldbekilledintheregenerate.

First, a "pure heart" is one which has experienced "the washing ofregeneration and renewing of the Holy Spirit" (Titus 3:5). That takesplace at the new birth, and ismaintained by the Spirit throughout theChristian's life.All thatthis involveswecannotnowstateatany length.But,negatively,it includesthepurifyingofthebeliever'sunderstanding,so that it is no longer fatally blinded by Satan, but is supernaturallyillumined by the Spirit: in consequence, the vanity of worldly things isnowperceived.Themindis,ingreatmeasure,freedfromthepollutionoferror,andthis,by theshining inof the lightofGod's truth. It includes,negatively, thecleansingof theaffections, so thatsin isno longer lovedbut loathed,andGodisno longershrunkfromandavoided,butsoughtafteranddesired.

Fromthepositiveside,thereiscommunicatedtothesoulatregenerationa nature or principle which contains within itself pure desires, pureintentions,andpurerootsofactions.The fearofGodis implanted,andtheloveofGodisshedabroadintheheart.Inconsequencethereof, thesoulismadetopantafterGod,yearnforconformitytoHiswill,andseekstopleaseHiminall things.Andhence it is thatthegreatestgriefof theChristian arises from the hindering of his spiritual longings and thethwarting of his spiritual aspirations. A pure heart is one that loathesimpurity,andwhoseheaviestburdenistherealizationthatsuchanoceanoffoulwatersstillindwellshim,constantlycastinguptheirmireanddirt,polluting all he does. A "pure heart," therefore, is one which makesconscienceoffoolish,vile imaginations,andevildesires.It isonewhichgrieves over pride and discontent, mourns over unbelief, and enmity,weepsinsecretoverunholiness.

Second, a "pure heart" is one which has been "sprinkled from an evilconscience" (Hebrews10:22).An"evilconscience" isonewhichaccusesof guilt and oppresses because of unpardoned sin. Its possessordreadstheprospectofthedayofjudgment,andseekstobanishallthoughtsofitfrom his mind. But a conscience to which the Spirit has graciouslyapplied the atoning blood of Christ obtains peace of mind, and hasconfidence to drawnear untoGod: in consequence, superstition, terrorandtormentisremoved,andanaversiontoGodisdisplacedbyajoyinGod.Hence, also, third, we read "purifying their hearts by faith" (Acts

15:9).Asunbeliefisaprinciplewhichdefiles,sofaithisaprinciplewhichpurges,andthat,becauseoftheobjectwhichit laysholdof.FaithlooksawayfromselftoChrist,andisenabledtorealizethatHisblood"cleansesusfromallsin"(1John1:7).

EveryChristian, then,hasa"pure"heart in theparticularsgivenabove.But every Christian does not have a "clean" heart (Psalm 51 :10). ThatwhichpollutestheheartofaChristianisunjudgedsin.Wheneversin isallowedbyus,communionwithGodisbroken,andpollutioncanonlyberemoved, and communion restored, by genuine repentance — acondemning of ourselves, a mourning over the sin, and unsparingconfession of the same, accompanied by a fervent desire and sincereresolution not to be overtaken by it again. The willing allowance andindulgence of any known sin cannot exist with a clean heart. Rightly,then, did John Owen say of repentance: "It is as necessary unto thecontinuance of spiritual life, as faith itself." After the repentance andconfession, there must be a fresh (and constant) recourse unto thatFountain which has been "opened for sin and for impurity," a freshapplicationby faithof thecleansingbloodofChrist:pleading itsmeritsandefficacybeforeGod.

Inthischapter(intwosections)wehavesoughttoanswerthequestionsatthecloseofthefifthchapter.Wehavemeteverydemandofthelawinthe person of our Surety.We aremademeet for the inheritance of thesaints in light, because all the value of Christ's cleansing blood isreckonedtoouraccount.WearecapacitatedtodrawnearuntoGodnow,becausetheHolySpirithascommunicatedtoustheverynatureofChristHimself. By faith we may regard ourselves as holy in Christ. Byregenerationwehavereceiveda"pureheart:"proofofwhichis,wehateall impurity, although there is still that inuswhichdelights innothingelse. We are to maintain communion with God by cleansing our ownhearts (Psalm 73:13), and that, through constantmortification, and thedailyandunsparingjudgmentofallknownsininandfromus.

　

TheNatureofSanctification

We have now reached what is, in several respects, themost importantaspectofourtheme.Itisverynecessarythatweshouldseekafteraclearandcomprehensiveviewof thecharacterof sanctification itself,what itreallyconsistsof;or,atbest,Ourthoughtsconcerningitwillbeconfused.Sinceholinessis,bygeneralconsent,thesumofallmoralexcellence,andthehighest andmostnecessary attainment, it is of theutmostmomentthatweshouldwellunderstanditsrealnatureandbeabletodistinguishitfromallcounterfeits.Howcanitbediscoveredwhetherornotwehavebeen sanctified, unless we really know what sanctification actually is?How canwe truly cultivate holiness, untilwe have ascertained the realsubstance or essence holiness? A right apprehension of the nature ofsanctificationorholiness isagreataidtotheunderstandingofmuchinthe Scriptures, to the forming of right conceptions of the Divineperfections,andtothedistinguishingoftruereligionfromallthatisfalse.

Wehave also now reachedwhat is themost difficult and aspect of ourmany-sided subject. The task of defining and describing the nature ofsanctification is by no means a simple one. This is due, partly, to themany different aspects and angles which have to be borne in mind, ifanything like a comprehensive conception is to be obtained. ScripturespeaksofthebelieverbeingsanctifiedbyGodtheFather;otherpassagesspeak of being sanctified in Christ and by His sacrifice; still others ofbeingsanctifiedbytheSpirit,bytheWord,byfaith,bychastisements.Ofcoursethesedonotrefertosomanydifferentsanctifications,buttothevarious branches of one complete sanctification; which, nevertheless,need to be kept distinctly in our minds. Some Scriptures presentsanctification as an objective thing, others as subjective. Sometimessanctification is viewed as complete, at others as incomplete andprogressive. These varied phases of our subject will pass under review(D.V.)inlaterchapters.

Aswehaveconsultedtheworksofothersonthissubject,wehavebeenstruck by the paucity of their remarks on the nature of sanctification.Whilemanywriters have treated at length on themeaning of the termitself, themanner inwhich this gift hasbeenprovided for thebeliever,theworkoftheSpiritinimpartingthesame,thevaryingdegreesinwhichit is manifested in this life, yet few indeed have entered into a clear

description of what holiness actually is. Where false conceptions havebeen mercifully avoided, yet, in most cases, only partial and veryinadequate views of the truth thereon have been presented. It is ourconviction that failure at this point, inattention to this most vitalconsideration, has been responsible, more than anything else, for theconflictingopinionswhichprevailsowidelyamongprofessingChristians.Amistake at this point opens the door for the entrance of all kinds ofdelusion.

Inordertoremovesomeoftherubbishwhichmayhaveaccumulatedinthemindsof certainof our readers, and thusprepare theway for theirconsideration of the truth, let us briefly touch upon the negative side.First,scripturalsanctificationisnotablessingwhichmaybeandoftenisseparatedfromjustificationbyalongintervaloftime.Thosewhocontendfora"secondworkofgrace"insistthatthepenitentsinnerisjustifiedthemoment he believes in Christ, but that he is not sanctified until hecompletely surrenders to the Lord and then receives the Spirit in Hisfullness — as though a person might be converted without fullysurrenderingtoChrist,orbecomeachildofGodwithouttheHolySpiritindwellinghim.Thisisaseriousmistake.OnceweareunitedtoChristbytheSpiritandfaith,webecome"jointheirs"withHim,havingavalidtitleto all blessing in Him. There is no dividing of the Savior: He is theholiness of His people as well as their righteousness, and when Hebestowsforgiveness,Healsoimpartsheartpurity.

Second, scriptural sanctification is not a protracted process which theChristianismademeetforHeaven.ThesameworkofDivinegracewhichdelivers a soul from the wrath to come fits him for the enjoyment ofeternal glory. At what point was the penitent prodigal unsuited to theFather'shouse?Assoonashecameandconfessedhissins,thebestrobewasplaceduponhim, theringwasputonhishand,his feetwereshod,andthewordwentforth,"Bringhitherthefattedcalf,andkillit;andletuseat,andbemerry:forthisMysonwasdead,andisaliveagain;hewaslostandisfound"(Luke15:23,24).IfagradualprogressiveworkoftheSpiritwas necessary in order to fit the soul to dwell onHigh, then thedying thief was not qualified to enter Paradise the very day he firstbelievedintheLordJesus."Butyouarewashed,butyouaresanctified,

butyouarejustifiedinthenameoftheLordJesus"(1Corinthians6:11)—thosethreethingscannotbeseparated."Giving thanksunto theFather,whichhasmadeusmeettobepartakersoftheinheritanceofthesaintsinlight"(Colossians1:12).

Third,scripturalsanctificationisnottheeradicationofthecarnalnature.Thedoctrineofthe"Perfectionists"hardenssoulsindelusion,callingevilgood,andallowingthemselvesinsin.Itgreatlydiscouragessinceresoulswholabortogetholinessintherightway—byfaithinChrist—andleadsthemto think that they labor invain,because they find themselvesstillsinfulandfarfromperfect,whentheyhavedonetheirbesttoattainit.Itrendersmeaninglessmanyscripturalexhortations,suchasRomans6:12,2Corinthians7:1,Ephesians4:22,2Timothy2:22—"fleealsoyouthfullusts," showsplainly theywere still present even in the godlyTimothy!Were the carnal nature gone from the Christian, he would be quiteunfitted for such duties as the confessing of sins (1 John 1:9), loathinghimself for them (Job 40:4), praying earnestly for the pardon of them(Matthew6:12), sorrowing over themwith godly sorrow (2Corinthians7:10),acceptingthechastisementofthem(Hebrews12:5-1l),vindicatingGod for the same (Psalm 119:75), and offering Him the sacrifice of abrokenandacontriteheart(Psalm51:17).

Fourth, scriptural sanctification is not something wholly objective inChrist, which is not in any ways in ourselves. In their revolt againstsinless perfectionism, there have been some who have gone to anopposite extreme: Antinomians argue for a holiness in Christ whichproducesnoradicalchangeforthebetterintheChristian.ThisisanotherdeceitoftheDevil, foradeceit itcertainly is foranyonetoimaginethattheonlyholinesshehasisinChrist.ThereisnosuchthinginrealityasaperfectandinalienablestandinginChristwhichisdivorcedfromheart-purityandapersonalwalkinrighteousness.Whataflesh-pleasingdogmaisit,thatoneactoffaithintheLordJesussecureseternalimmunityfromcondemnationandprovidesalifelonglicensetowallowinsin.Myreader,a faith which does not transform character and reform conduct isworthless. Saving faith is only proved to be genuine by bearing theblossomsofexperimentalgodlinessandthefruitsofpersonalpiety.

In our quest after the actual nature of holiness certain definite

considerationsneedtobekeptsteadilybeforeus,asguidepostsalongthetrack which we must follow. First, by noting what is holiness in GodHimself, for the creature's holiness— be it the angels', Christ's, or theChristian's—mustconformtotheDivinepattern.Thoughtheremaybemany degrees of holiness, there cannot be more than one kind ofholiness. Second, by ascertaining what Adam had and lost, and whichChrist has regained for His people.While it be blessedly true that theChristianobtainsfarmore intheSecondManthanwas forfeitedby thefirst man, yet this is a point of considerable importance. Third, bydiscoveringthetruenatureofsin,forholinessisitsopposite.Fourth,byremembering that sanctification is an integral and essential part ofsalvationitself,andnotanextra.Fifth,byfollowingupthecluegivenusinthethreefoldmeaningofthetermitself.

What is connotedby theholiness ofGod? In seeking an answer to thisquestionverylittlehelpistobeobtainedfromtheworksoftheologians,mostofwhomcontentedthemselveswithasetofwordswhichexpressednodistinct thing,but leftmatterswholly in thedark.Mostof themsaythatGod'sholinessisHispurity.Ifitbeinquired,inwhatdoesthispurityconsist?theusualreplyis,Inthatwhichisoppositetoallsin,thegreatestimpurity.Butwhoisthewiserbythis?That,ofitself,doesnothelpustoformanypositiveideaofwhatGod'spurityconsistsof,untilwearetoldwhatsinreallyis.Butthenatureofsincannotbeexperimentallyknownuntil we apprehend what holiness is, for we do not fully learn whatholiness is by obtaining a right idea of sin; rathermust we first knowwhatholinessisinorderforarightknowledgeofsin.

AnumberofeminenttheologianshaveattemptedtotelluswhatDivineholinessisbysaying,ItisnotproperlyadistinctattributeofGod,butthebeautyandgloryofallHismoralperfections.Butwecangetnoconcreteideafromthosewords,untilwearetoldwhatisthis"beautyandglory."Tosay it is"holiness" is tosaynothingatall tothepoint.All thatJohnGillgivesus foradefinitionofGod'sholiness is, "holiness is thepurityand rectitude ofHis nature."NathEmmons, the perfector of the "NewEngland" scheme of theology, tells us, "Holiness is a general term toexpressthatgoodnessorbenevolencewhichcompriseseverythingthatismorally amiable and excellent." Though sound in their substance, such

statementsaretoobrieftobeofmuchservicetousinseekingtoformadefiniteconceptionoftheDivineHoliness.

ThemosthelpfuldescriptionofGod'sholinesswhichwehavemetwithisthat framed by the Puritan, Stephen Charnock, "It is the rectitude orintegrity of theDivine nature, or that conformity of it in affection andactiontotheDivinewill,astoHiseternallaw,wherebyHeworkswithabecomingnesstoHisownexcellence,andwherebyHehasadelightandcomplacency in everything agreeable toHis will, and an abhorrency ofeverything contrary thereto." Here is something definite and tangible,satisfyingto themind; thoughperhaps it requiresanother feature tobeaddedtoit.Sincethelawis"atranscript"oftheDivinemindandnature,thenGod's holinessmust beHis own harmony therewith; towhichwemayadd,God'sholinessisHisorderingallthingsforHisownglory,forHe can have no higher end than that — this being His own uniqueexcellenceandprerogative.

WefullyconcurwithCharnockinmakingthewillofGodandthelawofGodoneandthesamething,andthatHisholinessliesintheconformityofHisaffectionsandactionswiththesame;adding,thatthefurtheranceofHisownglorybeingHisdesigninthewhole.NowthisconceptoftheDivine holiness — the sum of God's moral excellence — helps us toconceivewhatholinessisintheChristian.Itisfarmorethana"position"or "standing." It is also and chiefly a moral quality, which producesconformity to theDivinewill or law, andwhichmoves its possessor toaimatthegloryofGodinallthings.This,andnothingshortofthis,couldmeet the Divine requirements; and this is the great gift which GodbestowsuponHispeople.

Whatwas it thatAdamhad and lost?Whatwas itwhichdistinguishedhimfromallthelowercreatures?Notsimplythepossessionofasoul,butthat his soul had stamped upon it themoral image and likeness of hisMaker.This itwaswhichconstitutedhisblessedness,whichcapacitatedhim for communion with the Lord, and which qualified him to live ahappylifetoHisglory.Andthisitwaswhichhelostatthefall.Andthisitis which the last Adam restores unto His people. That is clear from acomparisonofColossians3:10andEphesians4:23: the "newman," theproduct of regeneration, is "renewed in knowledge (in the vital and

experimental knowledge ofGodHimself: John 17:3) after the image ofHim that created him," that is, after the original likeness which wasbestowed upon Adam; and that "new man" is distinctly said to be"createdinrighteousnessandtrueholiness"(Ephesians4:24).

Thus,what the firstAdam lostandwhat the lastAdamsecured forHispeople, was the "image and likeness" of God stamped upon the heart,which "image" consists of "righteousness and holiness." Hence tounderstandthatpersonalandexperimentalholinesswhichtheChristianismadepartakerofatthenewbirth,wehavetogobacktothebeginningand ascertain what was the nature or character of that moral"uprightness" (Ecclesiastes 7:29) with which God created man at thebeginning.Holiness and righteousnesswas the "nature"withwhich thefirstmanwasendowed; itwastheverylawofhisbeing,causinghimtodelightintheLord,dothosethingswhicharepleasinginHissight,andreproduceinhiscreaturemeasureGod'sownrighteousnessandholiness.Hereagainwediscoverthatholinessisamoralquality,whichconformsitspossessortotheDivinelaworwill,andmoveshimtoaimonlyatthegloryofGod.

Whatissin?Ah,whatmaniscapableofsupplyinganadequateanswer:"Who can understand his errors?" (Psalm 19:12). A volume might bewritten thereon, and still much be left unsaid. Only the One againstwhom it is committed can fully understand its nature or measure itsenormity.Andyet, fromthe lightwhichGodhas furnishedus,apartialansweratleastcanbegathered.Forexample,in1John3:4weread,"Sinis the transgression of the law," and that such transgression is notconfined to theoutwardact is clear from "the thought of foolishness issin"(Proverbs24:9).Butwhatismeantby"sinisthetransgressionofthelaw?"ItmeansthatsinisatramplinguponGod'sholycommandment.ItisanactofdefianceagainsttheLawgiver.The law,being"holyandjustandgood" it followsthatanybreachof it isanevilandenormitywhichGodaloneiscapableofestimating.

Allsinisabreachoftheeternalstandardofequity.Butismorethanthat:itrevealsaninwardenmitywhichgivestotheoutwardtransgression.Itistheburstingforthofthatprideandtheself-willwhichresentsrestraint,which repudiates control, which refuses to be under authority, which

resistsrule.Againsttherighteousrestraintoflaw,Satanopposedafalseideaof"liberty"toourfirstparents—"Youshallbeasgods."Andhe isstill plying the same argument and employing the same bait. TheChristianmustmeetitbyasking,IsthediscipletobeabovehisMaster,the servant superior to his Lord? Christ was "made under the law"(Galatians44),andlivedinperfectsubmissionthereto,andhasleftusanexamplethatweshould"followHissteps"(1Peter2:21).Onlybyloving,fearing,andobeyingthelaw,shallwebekeptfromsinning.

Sin,then,isaninwardstatewhichprecedestheevildeeds.Itisastateofheart which refuses to be in subjection to God. It is a casting off theDivine law, and setting up self-will and self pleasing in its stead.Now,sinceholinessistheoppositeofsinthishelpsustodeterminesomethingmoreofthenatureofsanctification.SanctificationisthatworkofDivinegrace in the believer which brings him back into allegiance to God,regulating his affections and actions in harmony withHis will, writingHis lawontheheart(Hebrews10-16),movinghimtomakeGod'sgloryhischiefaimandend.ThatDivineworkis commencedat regeneration,and completed only at glorification. It may be thought that, in thissection,wehavecontradictedwhatwassaidinandearlierparagraph.Notso; in God's light we see light. Only after the principle of holiness hasbeenimpartedtous,canwediscerntherealcharacterofsin;butafterithasbeenreceived,ananalysisofsinhelpsustodeterminethenatureofsanctification.

Sanctification is an integral part of "salvation."As this pointwas dweltuponatlengthinthethirdchapter,thereislessneedforustosaymuchuponithere.OnceitbeclearlyperceivedthatGod'ssalvationisnotonlyarescue from the penalty of sin, but is as well, and chiefly, deliverancefrom the pollution andpower of sin—ultimating in complete freedomfrom its very presence there will be no difficulty in seeing thatsanctification occupies a central place in the process. Alas that whiletherearemanywhothinkofChristdyingtosecuretheirpardon,sofewtoday consider Christ dying in order to renew their hearts, heal theirsouls,bringthemuntoobediencetoGod.Oneisoftenobligedtowonderif one out of each ten professing Christians is really experimentallyacquaintedwiththe"sogreatsalvation"(Hebrews2:3)ofGod!

Inasmuchassanctificationisanimportantbranchofsalvation,wehaveanotherhelp towardsunderstanding itsnature.Salvation isdeliverancefrom sin, an emancipation from thebondage of Satan, a being broughtintorightrelationswithGod;andsanctificationisthatwhichmakesthisactualinthebeliever'sexperience—notperfectlysointhislife,buttrulyso, nevertheless. Hence sanctification is not only the principal part ofsalvation,butitisalsothechiefmeansthereto.Salvationfromthepowerofsinconsistsindeliverancefromtheloveofsin;andthatiseffectedbytheprincipleofholiness,whichlovespurityandpiety.Again,therecanbenofellowshipwithGod,nowalkingwithHim,nodelightingourselvesinHim,exceptaswetreadthepathofobedience(see1John1:5-7);andthatisonlypossibleastheprincipleofholinessisoperativewithinus.

Letusnowcombinethesefourpoints.Whatisscripturalsanctification?First, it isamoralquality in theregenerate—thesame in itsnatureasthatwhichbelongs to theDivine character—whichproducesharmonywithGod'swillandcausesitspossessortoaimatHisgloryinallthings.Second,itisthemoralimageofGod—lostbythefirstAdam,restoredbythe last Adam — stamped upon the heart, which "image" consists ofrighteousnessandholiness.Third, it is theoppositeofsin.Inasmuchasall sin isa transgressionof theDivine law, truesanctificationbrings itspossessorintoaconformitythereto.Fourth,itisanintegralandessentialpartof "salvation,"beingadeliverance fromthepowerandpollutionofsin, causing its possessor to lovewhat he once hated, and to nowhatewhathe formerly loved.Thus, it is thatwhichexperimentally fitsus forfellowshipwithandtheenjoymentoftheHolyOneHimself.

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Thethreefoldsignificationoftheterm"tosanctify."Perhapsthesimplestand surest method to pursue in seeking to arrive at a correctunderstandingofthenatureofsanctificationistofollowupthemeaningof the word itself, for in Scripture the names of things are always inaccurate accord with their character. God does not tantalize us withambiguousormeaninglessexpressions,butthenameHegivestoathingis a properly descriptive one. Sohere. Theword "to sanctify"means toconsecrateorsetapartforasacreduse,tocleanseorpurify,toadornorbeautify.Diverseasthesemeaningsmayappear,yetasweshallseethey

beautifullycoalesceintoonewhole.Usingthis,then,asourprincipalkey,letusseewhetherthethreefoldmeaningofthetermwillopenforusthemainavenuesofoursubject.

Sanctificationis,firstofall,anactofthetriuneGod,wherebyHispeoplearesetapartforHimself—forHisdelight,Hisglory,Hisuse.Toaidourunderstandingon thispoint, let itbenoted thatJude1 speaksof thosewhoare"sanctifiedbyGodtheFather,"andthatthisprecedestheirbeing"preserved in Jesus Christ and called." The reference there is to theFather choosing His people for Himself out of the race which Hepurposedtocreate,separatingtheobjectsofHisfavorfromthosewhomHepassedby.TheninHebrews10:10weread,"wearesanctifiedthroughthe offering of the body of Jesus Christ once for all": His sacrifice haspurged His people from every stain of sin, separated them from theworld, consecrated them unto God, setting them beforeHim in all theexcellenceofHisoffering.In2Thessalonians2:13wearetold,"Godhasfromthebeginningchosenyoutosalvation,throughsanctificationoftheSpirit,andbeliefofthetruth":thisreferstotheSpirit'squickeningworkbywhichHeseparatestheelectfromthosewhoaredeadinsin.

Sanctificationis, inthesecondplace,acleansingof thosewhoaretobedevotedtoGod'suse.This"cleansing"isbothalegalandanexperimentalone.Asweprosecuteoursubject,itneedstobeconstantlyborneinmindthatsanctificationorholinessistheoppositeofsin.Nowassininvolvesbothguiltandpollution, itsremedymustmeetbothof thoseneedsandcounteractbothofthoseeffects.Aloathsomeleperwouldnomorebeafitsubject forHeaven thanwould onewhowas still under the curse. ThedoubleprovisionmadebyDivinegracetomeettheneedofGod'sguiltyanddefiledpeopleisseeninthe"bloodandwater"whichproceededfromthepiercedsideof theSavior (John19:34).Typically, this twofoldneedwasadumbratedofold in the tabernacle furniture: the layer towashatwasas indispensableas thealtar for sacrifice.Cleansing is asurgentasforgiveness.

That one of the great ends of the death of Christ was the moralpurificationofHispeopleisclearfrommanyscriptures."Hediedforall,thattheywhichliveshouldnothenceforthliveuntothemselves,butuntoHimwhich died for them, and rose again" (2 Corinthians 5:15); "Who

gaveHimselfforus,thatHemightredeemusfromalliniquity,andpurifyunto Himself a peculiar people, zealous of good works" (Titus 2 :14);"HowmuchmoreshallthebloodofChrist,whothroughtheeternalSpiritofferedHimselfwithout spot toGod, purge your conscience fromdeadworks toserve the livingGod" (Hebrews9:14); "WhoHisownselfbearoursinsinHisownbodyonthetree,thatwe,beingdeadtosins,shouldlive unto righteousness" (1 Peter 2:24). From these passages it isabundantly plain that the purpose of the Savior in all thatHe did andsuffered,wasnotonlytodeliverHispeoplefromthepenalconsequencesof their sins, but also to cleanse them from thepollutionof sin, to freethemfromitsenslavingpower,torectifytheirmoralnature.

Itisgreatlytoberegrettedthatsomanywhenthinkingorspeakingofthe"salvation" which Christ has purchased for His people, attach to it nofurther idea than deliverance from condemnation. They seem to forgetthatdeliverance fromsin— thecauseof condemnation— isanequallyimportantblessingcomprehendedinit."Assuredlyitisjustasnecessaryfor fallencreatures tobe freed fromthepollutionandmoral impotencywhich they have contracted, as it is to be exempted from the penaltieswhich they have incurred; so thatwhen reinstated in the favor ofGod,they may at the same time be more capable of loving, serving, andenjoyingHimforever.And in this respect theremedywhich theGospelreveals is fully suited to theexigenciesofour sinful state,providing forour complete redemption from sin itself, as well as from the penalliabilitiesithasbroughtuponus"(Crawfordon"TheAtonement").ChristhasprocuredsanctificationforHispeopleaswellasjustification.

Thatcleansingformsanintegralelement insanctificationisabundantlyclearfromthetypes."Forifthebloodofbullsandofgoats,andtheashesofanheifersprinklingtheunclean,sanctifiestothepurifyingoftheflesh"(Hebrews 9:13). The blood, the ashes, the sprinkling, were all God'smercifulprovisionforthe"unclean"andtheysanctified"tothepurifyingoftheflesh"—thereferencesbeingtoLeviticus16:14;Numbers19:2,17,18.Theantitypeofthisisseeninthenextverse,"Howmuchmoreshallthe blood of Christ, who through the eternal Spirit offered HimselfwithoutspottoGod,purgeyourconsciencefromdeadworkstoservetheliving God." The type availed only for a temporary and ceremonial

sanctification, the Antitype for a real and eternal cleansing. Otherexamples of the same thing are found in, "Go unto the people, andsanctify them today and tomorrow, and let them wash their clothes"(Exodus19:10);"IwillsanctifyalsobothAaronandhissons,toministertoMeinthepriest'soffice"(Exodus29:44)—fortheaccomplishmentofthisseeExodus40:12-15,wherewefindtheywere"washedwithwater,""anointed" with oil, and "clothed" or adorned with their officialvestments.

Now the substitutionaryandsacrificialworkofChristhasproduced forHis people a threefold "cleansing." The first is judicial, the sins of Hispeoplebeingall blottedout as though theyhadnever existed.Both theguilt and the defilement of their iniquities are completely removed, sothat theChurchappearsbeforeGod "as themorning, fair as themoon,clear as the sun" (Song of S. 6:10). The second is personal, at "thewashing of regeneration and renewing of theHoly Spirit." The third isexperimental, when faith appropriates the cleansing blood and theconscienceispurged:"purifyingtheirheartsbyfaith"(Acts15:9),"havingourheartssprinkledfromanevilconscience,andourbodieswashedwithpurewater"(Hebrews10:22).Unlikethefirsttwo,thislast,isarepeatedandcontinuous thing: "Ifweconfessoursins,He is faithfuland just toforgiveusoursins,andtocleanseus fromallunrighteousness"(1John1:9).WehopetoamplifythesedifferentpointsconsiderablywhenwetakeupmoredefinitelyoursanctificationbyChrist.

Sanctification is, in the third place an adorning or beautifying of thosewhomGodcleansesandsetsapartuntoHimself.ThisisaccomplishedbytheHolySpirit inHisworkofmorallyrenovatingthesoul,wherebythebeliever ismade inwardly holy. Thatwhich the Spirit communicates isthelifeoftherisenChrist,whichisaprincipleofpurity,producinglovetoGod; and love to God implies, of course, subjection to Him. Thus,holiness is an inward conformity to the things which God hascommanded,asthe"pattern"(orsample)correspondstothepiecefromwhichitistaken."ForyouknowwhatcommandmentswegaveyoubytheLord Jesus. For this is the will of God, your sanctification" (1Thessalonians4:2,3),thatis,yoursanctificationconsistsinaconformitytoHiswill. Sanctification causes the heart tomakeGod its chief good,

andHisgloryitschiefend.

AsHis glory is the endGod has in view in allHis actions— ordering,disposing,directingeverythingwiththisdesign—soconformitytoHim,beingholyasHeisholy,mustconsistinsettingHisglorybeforeusasourultimateaim.Subjectivesanctificationisthatchangewroughtintheheartwhich produces a steady desire and purpose to please and honor God.This is not in any of us by nature, for self-love rules the unregenerate.Calamitiesmaydrive theunsanctified towardGod,yet it isonly for therelief of self. The fear of Hell may stir up a man to cry unto God formercy,butitisonlythathemaybedelivered.Suchactionsareonlytheworkings of mere nature — the instinct of self-preservation; there isnothingspiritualorsupernaturalaboutthem.Butatregenerationamanisliftedoffhisownbottomandputonanewfoundation.

Subjectivesanctificationisachangeorrenovatingoftheheartsothatitisconformed unto God — unto His will, unto His glory. "The work ofsanctificationisaworkframingandcastingtheheartitselfintothewordofGod(asmetalsarecastintoadieormold),sothattheheartismadeofthe same stamp and disposition with the Word" (Thomas. Goodwin)."You have obeyed from the heart that form (or "pattern") of doctrinewheretoyouweredelivered"(Romans6:17).Theartsandsciencesdeliveruntous ruleswhichwemust conformunto, butGod'smiracle of gracewithinHispeopleconformsthemuntotherulingsofHiswill,soastobeformed by them; softening their hearts so as tomake them capable ofreceivingtheimpressionsofHisprecepts.BelowwequoteagainfromtheexcellentremarksofThomas.Goodwin.

"Thesubstanceofhiscomparisoncomestothis,thattheirheartshavingbeen first, in the inward inclinationsanddispositionsof it, framedandchangedintowhattheWordrequires, theythenobeyed thesameWordfrom the heart naturally, willingly; and the commandments were notgrievous,becausetheheartwasframedandmoldedthereunto.Theheartmustbemadegoodbeforemencanobeyfromtheheart;andtothisendhe elegantly first compares the doctrine of Law and Gospel deliveredthem,untoapatternorsampler,whichhavingintheireye,theyframedandsquaredtheiractingsanddoingsuntoit.Andhesecondlycomparesthe same doctrine unto a mold or matrix, in to which metal is being

delivered,havethesamefigureorformleftonthemwhichthemolditselfhad;andthisisspokeninrespectoftheirhearts."

Thismightyandmarvelouschangeisnotinthesubstanceorfacultiesofthe soul, but in its disposition; for a lump of metal being melted andmoldedremainsthesamemetalitwasbefore,yetitsframeandfashionisgreatly altered.When the heart has beenmadehumble andmeek, it isenabledtoperceivewhatisthatgood,andperfect,andacceptablewillofGod,andapprovesofitasgoodforhim;andthusweare"transformedbythe renewing of our mind" (Romans 12:2). As the mold and the thingmolded correspond, as the wax has on it the image by which it wasimpressed,sotheheartwhichbeforewasenmitytoeverycommandment,now delights in the law of God after the inward man, finding anagreeableness between it and his own disposition. Only as the heart issupernaturally changed and conformed to God is it found that "Hiscommandmentsarenotgrievous"(1John5:3).

Whathasjustbeensaidabovebringsusbacktothepointreachedinthepreceding chapter (ormore correctly, the first sections of this chapter,namely,thatholinessisamoralquality,aninclination,a"newnature,"adispositionwhichdelightsitselfinallthatispure,excellent,benevolent.ItisthesheddingabroadofGod'sloveintheheart,foronlybylovecanHis holy law be "fulfilled." Nothing but unselfish love (the opposite ofself-love) canproduce cheerful obedience.And, asRomans5:5 tells us,the loveofGod isshedabroad inourheartsby theHolySpirit.WearesanctifiedbytheSpiritindwellingus,Heproducinginandthroughusthefruitsofholiness.Andthusitisthatweread,"ButknowthattheLordhassetaparthimthatisgodlyforHimself"(Psalm4:3).

In the preceding (portion of this) chapter we asked, "How can it bediscoveredwhetherornotwehavebeensanctified,unlesswereallyknowwhatsanctification is?"Nowlet itbepointedout thatoursanctificationbytheFatherandoursanctificationbyChristcanonlybeknowntousbythesanctificationof theSpirit,andthat, inturn,canonlybediscoveredbyitseffects.Andthisbringsustotheultimateaspectofthenatureofoursanctification, namely, that holy walk, or course of outward conduct,whichmakesmanifestandistheeffectofourinwardsanctificationbytheSpirit.Thisbranchofoursubjectiswhattheologianshavedesignatedour

"practical sanctification." Thus, we distinguish between the act andprocess by which the Christian is set apart unto God, the moral andspiritualstateintowhichthatsettingapartbringshim,andtheholylivingwhichproceedsfromthatstate;itisthelastwehavenowreached.Asthe"settingapart"isbothprivativeandpositive—fromtheserviceofSatan,totheserviceofGod—soholy living isseparationfromevil, followingthatwhichisgood.

Thomas. Manton, than whom none of the Puritans are more simple,succinct, and satisfying, says, "Sanctification is threefold. First,meritorious sanctification is Christ's meriting and purchasing for HisChurchtheinwardinhabitationoftheSpirit,andthatgracewherebytheymay be sanctified:Hebrews 10:10. Second, applicatory sanctification isthe inwardrenovation,of theheartof thosewhomChristhassanctifiedbytheSpiritofregeneration,wherebyamanistranslatedfromdeathtolife, from the state of nature to the state of grace. This is spoken of inTitus3:5:thisisthedailysanctification,which,withrespecttothemeritof Christ, is wrought by the Spirit and the ministry of the Word andsacraments. Third, practical sanctification is that by which those forwhom Christ did sanctify Himself, and who are renewed by the HolySpirit,andplanted intoChristby faith,domoreandmore sanctify andcleansethemselvesfromsin inthought,word,anddeed:(1Peter1:15;1John3:3).

"As to sanctify signifies to consecrateordedicate toGod, so it signifiesboth the fixed inclinationor thedispositionof the soul towardsGodasour highest lord and chief good, and accordingly a resignation of oursouls to God, to live in the love ofHis blessedmajesty and a thankfulobedience toHim.More distinctly (1) it implies a bent, a tendency, orfixed inclination towards God, which is habitual sanctification. (2) Aresignation, or giving up ourselves to God, by which actual holiness isbegun;aconstantusingourselvestoHim,bywhichit iscontinued;andthe continual exercise of a fervent love, by which it is increased in usmoreandmore,untilallbeperfectedinglory.

Astosanctifysignifiestopurifyandcleanse,soitsignifiesthepurifyingofthesoulfromtheloveoftheworld.Amanisimpurebecause,whenhewasmade for God, he does prefer base trifles of this world before his

Makerandeverlastingglory:andsoheisnotsanctifiedthatdoesdespiseand disobey his Maker; he despises Him because he prefers the mostcontemptiblevanitybeforeHim,anddoeschoosethetransitorypleasureofsinningbeforetheendlessfruitionofGod.Nowhe issanctifiedwhenhisworldly love is cured, andhe is brought back again to the love andobedienceofGod.Thosethatarehealedoftheover-loveoftheworldaresanctified,astheinclinationsofthefleshtoworldlythingsarebroken."

"And the very God of peace sanctify you wholly; and I pray God yourwholespiritandsoulandbodybepreservedblamelessuntothecomingofourLordJesusChrist" (1Thessalonians5:23).Therewasprobably athreefold reference in theapostle's request.First,heprayed thatall themembers of the Thessalonian church, the entire assembly, might besanctified. Second, he prayed that each individual member might besanctifiedentirelyinhiswholeman,spiritandsoulandbody.Third,heprayed that each and all of them might be sanctified more perfectly,movedtopressforwarduntocompleteholiness.1Thessalonians5:23isalmostparallelwithHebrews 13:20, 21.The apostle prayed that all thepartsandfacultiesoftheChristianmightbekeptundertheinfluenceofefficaciousgrace,intrueandrealconformitytoGod;soinfluencedbytheTruthastobefittedandfurnished,inallcasesandcircumstances,fortheperformanceofeverygoodwork.Thoughthisbeourboundenduty,yetitlies not absolutely in our own power, but is the work of God in andthrough us; and thus is to form the subject of earnest and constantprayer.

Twothingsareclearlyimpliedintheabovepassage.First,thatthewholenatureoftheChristianisthesubjectoftheworkofsanctification,andnotmerelypartofit:everydispositionandpowerofthespirit,everyfacultyofthesoul,thebodywithallitsmembers.Thebodytoois"sanctified."IthasbeenmadeamemberofChrist(1Corinthians6:15),itisthetempleofthe Holy Spirit (1 Corinthians 6:19). As it is an integral part of thebeliever'sperson,andasitsinclinationsandappetitesaffectthesoulandinfluenceconduct,itmustbebroughtunderthecontrolofthespiritandsoul, so that "everyoneofus shouldknowhow topossesshis vessel insanctificationandhonor"(1Thessalonians4:4),and"asyouhaveyieldedyourmembers servants to impurity and to iniquity, even so now yield

yourmembersservantstorighteousnessuntoholiness"(Romans6:19).

Second, that thisworkofDivine gracewill be carriedon to completionand perfection, for the apostle immediately adds, "Faithful is He whocalls you, who also will do it" (1 Thess.5:24). Thus the two verses areparallelwith"Beingconfidentofthisverything,thatHewhichhasbegunagoodworkinyouwillfinishituntilthedayofJesusChrist"(Philippians1:6).Nothing short of every faculty andmember of the Christian beingdevotedtoGodiswhatheistoeveraimat.Buttheattainmentofthisisonly completely realized at his glorification: "We know that when Heshallappear,weshallbelikeHim"(1John3:2)—notonlyinwardlybutoutwardly:"Whoshallchangeourvilebody,thatitmaybefashionedlikeuntoHisgloriousbody"(Philippians3:21).

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ThatwhichwehavelaboredtoshowinthepreviouschaptersofthisbookisthefactthatthesanctificationoftheChristianisverymuchmorethana bare setting apart of him untoGod: it is also, and chiefly, awork ofgracewrought in his soul. God not only accountsHis people holy, butactuallymakes them so. The variousmaterials and articles used in thetabernacleofold,whendedicatedtoGod,werechangedonlyintheiruse,butwhenmanisdedicatedtoGodheischangedinhisnature,sothatnotonly is there a vital difference between him and others, but a radicaldifferencebetweenhimandhimself(1Corinthians6:11)—betweenwhathewas,andnowis.Thatchangeofnatureisarealnecessity,forthemanhimselfmustbemadeholybeforehisactionscanbeso.Graceisplantedin the heart, from whence its influence is diffused throughout alldepartmentsofhislife.Internalholinessisahatredofsinandaloveofthatwhichisgood,andexternalholiness is theavoidingof theoneandthe pursuing of the other.Wherever there a change of heart fruits willappearintheconduct.

Like"salvation"itself—accordingtotheuseofthetermisScripture(see2 Timothy 1:9, salvation in the past; Philippians 2:12, salvation in thepresent;Romans13:11,salvationinthefuture)andintheactualhistoryof the redeemed—sosanctificationmustbeconsideredunder its threetenses.ThereisaveryrealsenseinwhichallofGod'selecthavealready

been sanctified: Jude 1;Hebrews 10:10; 2 Thessalonians 2:13. There isalsoavery real sense inwhich thoseofGod'speopleoneartharedailybeingsanctified:2Corinthians.4:16;7:1;1Thessalonians5:23.AndthereisalsoarealsenseinwhichtheChristian's(complete)sanctificationisyetfuture:Romans8:30;Hebrews 12:23; 1 John3:2.Unless this threefolddistinction be carefully borne in mind our thoughts are bound to beconfused.Objectively,oursanctification isalreadyanaccomplished fact(1 Corinthians 1:2), in which one saint shares equally with another.Subjectively, our sanctification is not complete in this life (Philippians3:12)andvariesconsiderablyindifferentChristians,thoughthepromiseofPhilippians1:6belongsaliketoallofthem.

Thoughour sanctificationbe complete in all its parts, yet it is not nowperfect in its degrees.As the newborn babe possesses a soul andbody,endowedwithalltheirmembers,yettheyareundevelopedandfarfromastateofmaturity.SoitiswiththeChristian,who(incomparisonwiththelifetocome)remainsthroughoutthislifebuta"babeinChrist"(1Peter2:2).Weknowbut"inpart"(1Corinthians13:12),andwearesanctifiedbut in part, for "there remains yet very much land to be possessed"(Joshua13:1).Inthemostgraciousthereremainsadoubleprinciple:thefleshandthespirit,theoldmanandthenewman.Weareamixtureandamedleyduringourpresentstate.Thereisaconflictbetweenoperatingprinciples(sinandgrace), so thateveryact ismixed: there is tinmixedwithoursilveranddrosswithourgold.Ourbestdeedsaredefiled,andthereforewecontinuetofeedupontheLambwith"bitterherbs"(Exodus12:8).

Holiness in the heart discovers itself by godly sorrowings and godlyaspirations. "Blessed are they thatmourn: for they shall be comforted"(Matthew5:4):"mourn"becauseoftheswellingsofpride,theworkingsofunbelief,thesurgingofdiscontent;"mourn"becauseofthefeeblenessoftheir faith, thecoldnessof their love, their lackof conformity toChrist.Thereisnothingwhichmoreplainlyevidencesapersontobesanctifiedthanabrokenandcontriteheart—grievingoverthatwhichiscontrarytoholiness.RightlydidthePuritanJohnOwensay,"Evangelicalrepentanceisthatwhichcarriesthebelievingsoulthroughallhisfailures,infirmities,andsins.Heisnotabletoliveonedaywithouttheconstantexerciseofit.

Itisasnecessaryuntothecontinuanceofspirituallifeasfaithis.Itisthatcontinual, habitual, self-abasement which arises from a sense of themajesty and holiness of God, and the consciousness of our miserablefailures."ItisthiswhichmakestherealChristiansothankfulforRomans7,forhefindsitcorrespondsexactlywithhisowninwardexperience.

Thesanctifiedsoul,then,isveryfarfrombeingsatisfiedwiththemeasureof experimental holiness which is yet his portion. He is painfullyconsciousofthefeeblenessofhisgraces,theleannessofhissoul,andthedefilementsfromhisinwardcorruption.But,"Blessedaretheywhichdohunger and thirst after righteousness" (Matthew 5:6), or "they that arehungeringand thirsting"as theGreek reads, being the participle of thepresent tense; intimating a present disposition of the soul. Christpronounces"blessed"(incontrastfromthoseunder"thecurse")theywhoarehungeringand thirstingafterHis righteousness impartedaswell asimputed,whothirstaftertherighteousnessofsanctificationaswellastherighteousnessof justification— that is, theSpirit infusing into the soulholy principles, supernatural graces, spiritual qualities, and thenstrengtheninganddevelopingthesame.Suchhasbeentheexperiencesofthesaintsinallages,"Asthedeerpantsafterthewaterbrooks,sopantsmy soul after You, 0 God.My soul thirsts for God, for the living God;whenshallIcomeandappearbeforeGod?"(Psalm42:1,2).

OneofthethingswhichpreventssomanyfromobtainingarightviewofthenatureofsanctificationisthatscarcelyanyofthebestowmentsoftheGospelareclearlydefinedintheirmindsallbeing jumbledup together.While every spiritual privilege the believer enjoys is the fruit of God'selectingloveandthepurchaseofChrist'smediation,andsoareallpartsof one grandwhole, yet it is our loss ifwe fail to definitely distinguishthemone fromtheother.Reconciliationand justification,adoptionandforgiveness, regeneration and sanctification, all combine to form thepresentportionofthosewhomtheFatherdrawstotheSon;nevertheless,eachofthesetermsstandsforaspecificbranchofthat"greatsalvation"towhichtheywereappointed.Itmakesmuchforourpeaceofmindandjoy of heartwhenwe are able to apprehend these thinks severally.WeshallthereforedevotetheremainderofthischapteruntoacomparisonofsanctificationwithotherblessingsoftheChristian.

Regeneration and sanctification. It may appear to some who readcritically our articles on "Regeneration" and who have closely followedwhathasbeensaidinourdiscussionofthenatureofsanctification,thatwehavealmost,ifnotquite,obliteratedallrealdifferencebetweenwhatis wrought in us at the new birth and what God works in us at oursanctification. It is not easy to preserve a definite line of distinctionbetweenthem,becausetheyhaveanumberofthingsincommon;yettheleadingpointsofcontrastbetweenthemneedtobeconsideredifweareto differentiate them in ourminds.We shall therefore occupy the nexttwoor threeparagraphswith an examinationof thispoint,whereinweshallendeavortosetforththerelationoftheonetotheother.Perhapsitwill help us themost to consider this by saying that, in one sense, therelationbetween regeneration and sanctification is that of the infant totheadult.

Inlikeningtheconnectionbetweenregenerationandsanctificationtotherelationbetweenaninfantandanadult,itshouldbepointedoutthatwehave inmind our practical and progressive sanctification, and not ourobjective andabsolute sanctification.Our absolute sanctification, so faras our state before God is concerned, is simultaneous with ourregeneration. The essential thing in our regeneration is the Spirit'squickening of us into newness of life; the essential thing in oursanctificationisthatthenceforthweareanhabitationofGod,throughtheindwelling of the Spirit, and from that standpoint all the subsequentprogressive advances in the spiritual life are but the effects, fruits, andmanifestationsofthatinitialconsecrationoranointing.Theconsecrationofthetabernacle,andlaterofthetemple,wasasingleact,doneonceandforall;after,thereweremanyevidencesofitscontinuanceorperpetuity.Butitiswiththeexperimentalaspectwewouldheretreat.

At regenerationaprincipleofholiness is communicated tous;practicalsanctification is the exercise of that principle in living unto God. Inregeneration the Spirit imparts saving grace; in His work ofsanctification,Hestrengthensanddevelopsthesame.As"originalsin"orthat indwelling corruptionwhich is in us at our natural birth, containswithinittheseedsofallsin,sothatgracewhichisimpartedtousatthenewbirthcontainswithin it theseedsofall spiritualgraces;andas the

one develops and manifests itself as we grow, so it is with the other."Sanctification is a constant, progressive renewing of the whole man,wherebythenewcreaturedoesdailymoreandmoredieuntosinandliveuntoGod.Regeneration is thebirth, sanctification is thegrowthof thisbabeofgrace.Inregeneration,thesunofholinessrises;insanctificationitkeepsitscourse,andshinesbrighterandbrighteruntotheperfectday(Proverbs 4:18). The former is a specific change from nature to grace(Ephesians5:8)thelatterisagradualchangefromonedegreeofgracetoanother (Psalm 84:7), whereby the Christian goes from strength tostrengthuntilheappearbeforeGodinZion"(GeorgeSwinnock,1660).

Thus, the foundation of sanctification is laid in regeneration, in that aholy principle is then first formed in us. That holy principle evidencesitself in conversion,which is a turningaway from sin toholiness, fromSatan to Christ, from the world to God. It continues to evidence itselfundertheconstantworkofmortificationandvivification,orthepracticalputting off of the old man and the putting on of the new; and iscompleted at glorification. The great difference then betweenregeneration and experimental and practical sanctification is that theformerisaDivineact,doneonceandforall;whilethelatterisaDivinework of God's grace, whereinHe sustains and develops, continues andperfectstheworkHethenbegan.Theoneisabirth,theotherthegrowth.Themaking of us practically holy is the designwhichGod has in viewwhen He quickens us: it is the necessary means to this end, forsanctificationisthecrownofthewholeprocessofsalvation.

Oneof thechiefdefectsofmodern teachingon this subjecthasbeen inregardingthenewbirthasthesummumbonumofthespirituallifeofthebeliever.Insteadofitsbeingthegoal,itisbutthestartingpoint.Insteadof being the end, it is only ameans to the end. Regenerationmust besupplementedbysanctification,orotherwisethesoulwouldremainatastandstillifsuchathingwerepossible:foritseemstobeanunchanginglaw in every realm that where there is no progression, there must beretrogression. That spiritual growth which is so essential lies inprogressivesanctification,whereinall the facultiesof the soularemoreandmore brought under the purifying and regulating influence of theprincipleofholinesswhichisimplantedatthenewbirth,forthusalone

dowe growup intoHim in all things,which is theHead, evenChrist"(Ephesians4:15).

Justification and sanctification. The relation between justification andsanctificationisclearlyrevealedinRomans3to8:thatEpistlebeingthegreatdoctrinaltreatiseoftheN.T.Inthe5thchapterweseethebelievingsinner declared righteous before God and at peacewithHim, given animmutable standing in His favor, reconciled to Him, assured of hispreservation,andso rejoicing inhopeof thegloryofGod.Yet, great asare these blessings, something more is required by the quickenedconscience, namely, deliverance from the power and pollution ofinheritedsin.Accordingly,thisisdealtwithatlengthinRomans6,7,8,wherevariousfundamentalaspectsofsanctificationaretreatedof.First,itisdemonstratedthatthebelieverhasbeenjudiciallycleansedfromsinand the curse of the law, and that, in order that hemay be practicallydeliveredfromthedominionofsin,so thathemaydelight inandservethelaw.UnionwithChristnotonlyinvolvesidentificationwithHisdeath,butparticipationinHisresurrection.

Yetthoughsanctificationisdiscussedbytheapostleafterhisexpositionof justification, it is a serious error to conclude that theremay be, andoften is, a considerable intervalof timebetween the two things,or thatsanctificationisaconsequentofjustification;stillworseistheteachingofsomethat,havingbeenjustifiedwemustnowseeksanctification,withoutwhich we must certainly perish — thus making the security ofjustificationtodependuponaholywalk.No, though the two truthsaredealtwithsinglybytheapostle,theyareinseparable:thoughtheyaretobe contemplated alone, they must not be divided. Christ cannot behalved:inHimthebelievingsinnerhasbothrighteousnessandholiness.EachdepartmentoftheGospelneedstobeconsidereddistinctly,butnotpitted against each other. Let us not draw a false conclusion, then,becausejustificationistreatedofinRomans3to5andsanctificationin6to8:theonepassagesupplementstheother:theyaretwohalvesofonewhole.

The Christian's regeneration is not the cause of his justification, nor isjustificationthecauseofhissanctification—forChrististhecauseofallthree;yetthereisanorderpreservedbetweenthem:notanorderoftime,

butofnature.Firstweare recovered toGod's image, then toHis favor,and then to His fellowship. So inseparable are justification andsanctification that sometimes the one is presented first and sometimesthe other: see Romans 8:1 and 13: 1 John 1:9; then Micah 7:19 and 1Corinthians 6:11. First, God quickens the dead soul: being made alivespiritually, he is now capacitated to act faith in Christ, by which he is(instrumentally) justified. In sanctification the Spirit carries on andperfects the work in regeneration, and that progressive work isaccomplished under the new relation into which the believer isintroducedbyjustification.HavingbeenjudiciallyreconciledtoGod,theway is now open for an experimental fellowship withHim, and that ismaintainedastheSpiritcarriesforwardHisworkofsanctification.

"Though justification and sanctification are both of them blessings ofgrace, and though they are absolutely inseparable, yet they are somanifestly distinct, that there is in various respects a wide differencebetween them. Justification respects the person in a legal sense, is asingleactofgrace,andterminatesinarelativechange;thatis,afreedomfrom punishment and a right to life. Sanctification regards him in anexperimentalsense,isacontinuedworkofgrace,andterminatesinarealchange,as to thequalitybothofhabitsandactions.The former isbyarighteousness without us; the latter is by holiness wrought in us.Justification is byChrist as a priest, andhas regard to the guilt of sin;sanctificationisbyHimasaking,andreferstoitsdominion.Justificationisinstantaneousandcompleteinallitsrealsubjects;butsanctificationisprogressive"(A.Booth,1813).

Purification and sanctification. These two things are not absolutelyidentical:thoughinseparable,theyareyetdistinguishable.Wecannotdobetter than quote from George Smeaton, "The two words frequentlyoccurringintheritualofIsrael,'sanctify'and'purify,'aresocloselyalliedin sense, that some regard them as synonymous. But a slight shade ofdistinctionbetween the twomaybediscernedas follows. It is assumedthatever-recurringdefilements,ofaceremonialkind,calledforsacrificeswhichremoved,andtheword'purify'referredtotheseritesandsacrificeswhich removed the stains which excluded the worshiper from theprivilegeofapproachtothesanctuaryofGod,andfromfellowshipwith

His people. The defilement which he contracted excluded him fromaccess. But when this same Israelite was purged by sacrifice, he wasreadmitted to the full participation of the privilege. He was thensanctified,orholy.Thusthelatter istheconsequenceoftheformer.Wemayaffirm,then,thatthetwowordsinthisreferencetotheoldworship,areverycloselyallied;somuchso, thattheoneinvolvestheother.Thiswill throw light upon the use of these two expressions in the N. T.:Ephesians 5:25, 26; Hebrews 2;11; Titus 2:14. All these passagesrepresentamandefiledbysinandexcludedfromGod,butreadmittedtoaccessand fellowship, and sopronouncedholy, as soonas thebloodofsacrificeisappliedtohim."Oftentheterm"purge"or"purify"(especiallyinHebrews)includesjustificationaswell.

ObjectiveholinessistheresultofarelationshipwithGod,HehavingsetapartsomethingorpersonforHisownpleasure.Butthesettingapartofone unto God necessarily involves the separating of it from all that isopposedtoHim:allbelieversweresetapartorconsecratedtoGodbythesacrifice of Christ. Subjective holiness is the result of a work of Godwroughtinthesoul,settingthatpersonapartforHisuse.Thus"holiness"has two fundamental aspects. Growing out of the second, is the soul'sapprehensionofGod'sclaimsuponhim,andhispresentationofhimselfunto God for His exclusive use (Romans 12:1; etc.), which is practicalsanctification.ThesupremeexampleofallthreeisfoundinJesusChrist,theHolyoneofGod.Objectively,HewastheOne"whomtheFatherhassanctified and sent into the world" (John 10:36); subjectively, He"received theSpiritwithoutmeasure" (John3 :34); andpractically,Helived for the glory of God, being absolutely devoted toHiswill— onlywiththistremendousdifference:Heneedednoinwardpurificationaswedo.

Tosumup.Holiness,then,isbotharelationshipandamoralquality.Ithas both a negative and a positive side: cleansing from impurity,adorningwiththegraceoftheSpirit.Sanctificationis,first,apositionofhonor to which God has appointedHis people. Second, it is a state ofpuritywhichChristhaspurchased for them.Third, it is an inducementgiventothembytheHolySpirit.Fourth,itisacourseofdevotedconductinkeepingtherewith.Fifth,itisastandardofmoralperfection,atwhich

they are ever to aim: 1 Peter 1:15. A "saint" is one who was chosen inChristbeforethefoundationoftheworld(Ephesians1:4),whohasbeencleansed from the guilt and pollution of sin by the blood of Christ(Hebrews 13:12), who has been consecrated to God by the indwellingSpirit(2Corinthians1:21,22),whohasbeenmadeinwardlyholybytheimpartation of the principle of grace (Philippians :6), and whose duty,privilege,andaimistowalksuitablethereto(Ephesians4:1).

TheAuthorofSanctification

God Himself is the alone source and spring of all holiness. There isnothingofitinanycreaturebutwhatisimmediatelyfromtheHolyOne.WhenGodfirstcreatedman,HemadehiminHisownimage,thatis,"inrighteousnessandtrueholiness(Ephesians4:24andcf.Colossians3:10).Thecreaturecannomoreproduceholinessofhimselfthanhecancreatelife:fortheoneheis justasmuchdependentuponGodashe is fortheotherHowmuchless, then,canafallencreature,pollutedandenslavedbysin,sanctifyhimself?MoreeasilycouldtheEthiopianchangehisskinor the leopardhis spots, than amoral lepermakehimself pure.WhereanymeasureofrealholinessisfoundinahumanheartitspossessormustsaywithPaul,"BythegraceofGodIamwhatIam"(1Corinthians15:10).Sanctification,then,istheimmediateworkandgiftofGodHimself.

Nogreaterdelusioncanseizethemindsofmenthanthatdefilednatureisabletocleanse itself, that fallenandruinedmanmayrectifyhimself,orthat those who have lost the image of God whichHe created in them,should create it again in £ themselves by their own endeavors. Self-evident as is this truth yet pride ever seeks to set it aside. Self-complacencyassumesthatobligationandabilityareco-extensive.Notso.ItistruethatGodrequiresandcommandsustobeholyforHewillnotrelinquishHisrightsor lowerHisstandard.YetHis commandnomoredenotes thatwehave thepower tocomply, thanHissettingbeforeusaperfectstandardimpliesweareabletomeasureuptothesame.RatherdoestheoneinformusthatwearewithoutwhatGodrequires,theothershouldhumbleusintothedustbecausewecomesofarshortofthegloryofGod.

Butsoself-sufficientandself-righteousarewebynatureitalsoneedstobepointedoutthat,theveryfactGodpromisestoworkinHispeoplebyHis grace both indicates and demonstrates that of themselves they arequiteunabletomeetHisdemands.Ponderforamomentthefollowing:"IwillputMylawintheirinwardparts,andwriteitintheirhearts;andwillbetheirGod,andtheyshallbeMypeople"(Jeremiah31:31),"Iwillgivethemoneheart,andoneway,thattheymayfearMeforever,forthegood

ofthem,andoftheirchildrenafterthem:andIwillmakeaneverlastingcovenantwiththem,thatIwillnotturnawayfromthemtodothemgood;butIwillputMyfearintheirhearts,thattheyshallnotdepartfromMe"(Jeremiah32:39,40),"AnewheartalsowillIgiveyou,andanewspiritwill I putwithin you: and I will take away the stony heart out of yourflesh,andIwillgiveyouaheartofflesh;andIwillputMySpiritwithinyou,andcauseyoutowalkinMystatutes"(Ezekiel36:26,27).Inthoseblessedassurances,andnowhereelse, iscontainedtheguaranteeofoursanctification: all turnsuponGod'spower, grace, andoperations.He isthealoneaccomplisherofHisownpromises.

TheAuthorofour sanctification is theTriuneGod.We say "theTriuneGod,"becauseinScripturethetitle"God,"whenitstandsunqualified,isnotusedwithauniformsignification.Sometimes"God"referstothefirstPersonintheTrinity,sometimestothesecondPerson,andsometimestothe Third. In other passages, like 1 Corinthians 5:28, for instance, itincludes all the three Persons. Each of the Eternal Three hasHis owndistinctive place or part in connection with the sanctification of theChurch,anditisnecessaryforustoclearlyperceivethisifwearetohavedefiniteviewsthereof.Wehavenowreachedthatstageinourprosecutionof thissubjectwhere itbehoovesus tocarefully traceout theparticularoperationsof eachDivine Person in connectionwith our sanctification,foronlyasthesearediscernedbyuswillwebepreparedtointelligentlyofferuntoeachOnethepraisewhichisHisdistinctivedue.

Insayingthat theAuthorofsanctification is theTriuneGod,wedonotmeanthattheFatheristheSanctifieroftheChurchinpreciselythesameway ormanner as the Son or as theHoly Spirit is.No, rather is it ourdesire to emphasize the fact that theChristian is equally indebteduntoeachofthethreeDivinePersons,thathissanctificationproceedsastrulyfromtheFatherasitdoesfromtheHolySpirit,andasactuallyfromtheSon as it does from either the Spirit or the Father.Manywriters havefailed to make this clear. Yet it needs to be pointed out that, in theeconomyofsalvation,thereisanofficialorderobservedandpreservedbytheHolyThree,whereinwearegiventoseethatallisfromtheFather,allis through theSon, all is by theHolySpirit.Not that this official orderdenotes any essential subordination or inferiority of one Person to

another,butthateachmanifestsHimselfdistinctively,eachdisplaysHisownglory,andeachisduetheseparateadorationofHispeople.

It is most blessed to observe there is a beautiful order adopted andcarried on by the Eternal Three through all the departments of DivinelovetotheChurch,sothateachgloriousPersonoftheGodheadhastakenpartineveryactofgracemanifestedtowardthemysticalBodyofChrist.Though all Three work conjointly, yet there are distinct Personaloperations,bywhichtheymakewayforthehonorofeachother:theloveof the Father for the glory of the Son, and the glory of the Son for thepowerof theHolySpirit.Thus it is in connectionwith the subject nowbeforeus.IntheScriptureswereadthattheChurchis"sanctifiedbyGodthe Father" (Jude 1), and again, "Wherefore Jesus also, thatHemightsanctify the people with His own blood, suffered without the gate"(Hebrews13:12),andyetagain,"Godhasfromthebeginningchosenyoutosalvation throughsanctificationof theSpirit" (2Thessalonians2:13).Each Person of theGodhead, then, is our Sanctifier, though not in thesamemanner.

This same cooperation by the Holy Three is observable in many otherthings.Itwassointhecreationoftheworld:"Godthatmadetheworldandallthingstherein,seeingthatHeisLordofHeavenandearth"(Acts17:24), where the reference is plainly to the Father; of the Son it isaffirmed "All things were made by Him, and without Him was notanythingmadethatwasmade"(John1:3);whileinJob26:13wearetold,"ByHisSpiritHebathgarnishedtheheavens."SowiththeproductionofthesacredhumanityofourRedeemer:thesuper-naturalimpregnationoftheVirginwastheimmediateeffectoftheSpirit'sagency(Luke1:35),yetthe human nature was voluntarily and actively assumed by ChristHimself:"HetookuponHimtheformofaservant"(Philippians2:7andcf."tookpart"inHebrews2:14);whileinHebrews10:5weheartheSonsayingtotheFather,"abodyhaveYoupreparedMe."

Our present existence is derived from the joint operation of theDivineagency of the blessedThree: "Havewenot all oneFather?hasnot oneGodcreatedus?"(Malachi2:10);oftheSonitissaid,"ForbyHimwereall thingscreated, thatare inHeavenandthatare inearth" (Colossians1:16);whileinJob33:4weread,"TheSpiritofGodhasmademe,andthe

Breath of theAlmighty has givenme life." In likemanner, the "eternallife" of believers is indiscriminately ascribed to each of the Divinepersons: inRomans 6:23 it is attributed to the bounty of the Father, 1John5:11expresslyassuresusthatit"isintheSon,"whileinGalatians6:8 we read, "he who sows to the Spirit shall of the Spirit reap lifeeverlasting."BytheFatherwearejustified(Romans8:33),byChristweare justified (Isaiah 53:11), by the Spiritwe are justified (1 Corinthians6:11). By the Fatherwe are preserved (1 Peter 1 :5), by the Sonwe arepreserved(John10:28),bytheSpiritwearepreserved(Ephesians4:30).By theFatherwe shallbe raised (2Corinthians I :9),by theSon (John5:28),bytheSpirit(Rom.8:11).

TheactionsofthePersonsintheGodheadarenotunliketothebeautifulcolorsoftherainbow:thosecolorsareperfectlyblendedtogetherinone,yeteachisquitedistinct.SoitisinconnectionwiththeseveraloperationsoftheHolyThreeconcerningoursanctification.WhileitbeblessedlytruethattheTriuneGodistheAuthorofthiswondrouswork,yet,ifwearetoobservethedistinctionswhichtheHolyScripturesmakeintheunfoldingof this theme, they require us to recognize that, in the economy ofsalvation,God theFather is, ina specialmanner, theOriginatorof thisunspeakable blessing. In connection with the whole scheme ofredemptionGodtheFather is tobeviewedastheFountainofgrace:allspiritual blessings originating in His goodness, and are bestowedaccording to the goodpleasureofHis sovereignwill. This is clear fromEphesians1:3:"BlessedbetheGodandFatherofourLordJesusChrist,whohasblesseduswithallspiritualblessingsintheheavenliesinChrist."

That the Father is the Sanctifier of the Church is obvious from 1Thessalonians5:23,"AndtheveryGodofpeacesanctifyyouwholly:andIpray God your whole spirit and soul and body be preserved blamelessunto the coming of our Lord JesusChristHereHe is acknowledged assuch, by prayer being made to Him for the perfecting of this gift andgrace.SoagaininHebrews13:20,21,wefindtheapostleaddressingHimasfollows,"NowtheGodofpeace,thatbroughtagainfromthedeadourLord Jesus, that great Shepherd of the sheep, through thebloodof theeverlastingcovenant,makeyouperfectmeverygoodworktodoHiswill,working in you that which is well pleasing inHis sight, through Jesus

Christ."It isthefurtheringofthisworkwithinHispeopleforwhichtheapostlesupplicatesGod.Inbothpassages it is theFatherwho is soughtunto. "By the which will we are sanctified, through the offering of thebodyofJesusChristonceforall"(Hebrews10):herethesanctificationofthe Church is traced back to the sovereignwill of God as the supremeoriginating cause thereof, the reference again being to the eternalgraciouspurposeoftheFather,whichChristcameheretoaccomplish.

FurtherproofthatthefirstPersonintheDivineTrinityistheimmediateAuthor of our sanctification is found in Jude 1: "To them that aresanctifiedbyGodtheFather,andpreservedinJesusChrist,called."Noteit isnotsimply"themthataresanctifiedbyGod,"butmore specifically"By God the Father." Before attempting to give the meaning of thisremarkable text, it needs to be pointed out that it is closely connectedwiththosewordsofChristinJohn10:36,"SayofHim,whomtheFatherhassanctified,andsentintotheworld,YoublasphemebecauseIsaid,IamtheSonofGod?"OurLordwastherereferringtoHimselfnotasthesecondPersonoftheGodheadabsolutelyconsidered,butastheGod-manMediator, for only as such was He "sent" by the Father. His being"sanctified" before He was "sent," has reference to a transaction inHeavenbeforeHebecameincarnate.Beforethefoundationoftheworld,theFathersetapartChristandordainedthatHeshouldbeboththeHeadandSaviorofHisChurch,andthatHeshouldbeplenteouslyendowedbytheSpiritforHisvastundertaking.

Reverting to Jude 1, we would note particularly the order of itsstatements: the "sanctifiedbyGod theFather" comesbefore "preservedinJesusChrist,called."Thisinitialaspectofoursanctificationantedatesour regeneration or effectual call from darkness to light, and thereforetakesusbacktotheeternalcounselsofGod.Therearethreethingsinourverse:takingthemintheirinverseorder,thereisfirst,our"calling,"whenwewere brought fromdeath unto life; thatwas preceded by our being"preservedinJesusChrist,"thatis,preservedfromphysicaldeathinthewomb, inthedaysofour infancy,duringtherecklessnessofyouth;andthat also preceded by our being "sanctified" by the Father, that is, ournamesbeingenrolledintheLamb'sbookoflife,wearegiventoChristtobelovedbyHimwithaneverlastingloveandmadejoint-heirswithHim

foreverandever.

Our sanctificationby theFatherwasHis eternal electionofus,withallthatthattermconnotesandinvolves.Electionwasfarmorethanabarechoiceofpersons.Itincludedourbeingpredestineduntotheadoptionofchildren by Jesus Christ to Himself (Ephesians 1:15). It included ourbeing made "vessels unto honor" and being "afore prepared to glory"(Romans 9:21, 22). It included being "appointed to obtain salvation byour Lord Jesus Christ" (1 Thessalonians 5 :9). It included our beingseparated forGod's pleasure,God's use, and "thatwe should be to thepraise ofHis glory" (Ephesians 1:12). It includedourbeingmade "holyand without blame before him" (Ephesians 1:4). This eternalsanctification by God the Father is also mentioned in 2 Timothy 1:9,"Whohassavedus,andcalleduswithaholycalling,notaccordingtoourworksbutaccordingtoHisownpurposeandgrace,whichwasgivenusinChristJesusbeforetheworldbegan."

As we pointed out in the last paragraph of the preceding chapter,"Sanctification is, first,apositionofhonor towhichGodhasappointedHis people." That position of honor was their being "chosen in Christbefore the foundation of the world" (Ephesians 1:4), when they wereconstitutedmembersofHismysticalBodybytheeternalpurposeofGod.0whatanamazinghonorwasthat!aplaceingloryhigherthanthatoftheangels being granted them. Our poorminds are staggered before suchwondrousgrace.Here,then,isthelinkofconnectionbetweenJohn10:36and Jude 1: Christ was not alone in the mind of the Father when He"sanctified" Him: by the Divine decree, Christ was separated andconsecrated as theHead of a sanctified people. In the sanctification ofChrist,allwhoare"calledsaints"were,inHim,eternallysetapart,tobepartakersofHisownholystandingbeforetheFather!ThiswasanactofpuresovereigntyontheFather'spart.

AsitisnotpossiblethatanythingcanaddtoGod'sessentialblessedness(Job22:2,3;35:7),sonothingwhateveroutsideofGodcanpossiblybeamotive unto Him for any of His actions. If He be pleased to bringcreaturesintoexistence,Hisownsupremeandsovereignwillmustbethesolecause,asHisownmanifestativegloryisHisultimateendanddesign.ThisisplainlyassertedintheScriptures:"TheLordhasmadeallthings

forHimself: yes, even thewicked for the day of evil" (Proverbs 16 :4),"You have created all things, and for Your pleasure they are and werecreated" (Rev. 4:11), "Who has first given to Him, and it shall berecompenseduntohimagain?ForofHim,andthroughHim,andtoHim,areallthings:towhombegloryforever,Amen"(Romans11:35,36).Soitis in the ordaining of someofHis creatures untohonor and glory, andappointingthemtosalvationinbringingthemtothatglory:nothingbutGod's sovereignwill was the cause, nothing butHis ownmanifestativegloryistheend.

As we have shown in previous chapters, to "sanctify" signifies toconsecrateorsetapartforasacreduse,tocleanseorpurify,toadornorbeautify.WhichofthesemeaningshastheterminJude1?Webelievethewords "sanctified by God the Father" include all three of thosedefinitions.First,inthateternalpurposeofHis,theelectwereseparatedfrom all other creatures, and predestined unto the adoption of sons.Second,inGod'sforeviewsofHiselectfallinginAdam,thecorruptingoftheirnatures,andthedefilementwhichtheirpersonalactsofsinwouldentail,HeordainedthattheMediatorshouldmakea fullatonement forthem, and by His blood cleanse them from all sin. Third, by choosingtheminChrist,theelectwereunitedtoHimandsomadeonewithHimthatallHisworthinessandperfectionbecomestheirstoo;andthustheywereadorned.GodneverviewsthemapartforChrist.

"TothepraiseofthegloryofHisgrace,whereinHehasmadeusacceptedin the Beloved" (Ephesians 1:6). The Greek word for "accepted" is"charitoo," and Young's Concordance gives as its meaning "to makegracious."Itoccurs(asapassiveparticiple,ratherthaninitsactiveform,asinEphesians1:6)againonlyinLukeI:~8,wheretheangelsaidtotheVirgin,"Hail,highlyfavoredone,"whichYoungdefinesas"togivegrace,to treat graciously," and in his Index "graciously accepted or muchgraced." This, we believe, is the exact force of it in Ephesians I :6:"accordingasHehasmuchgracedusintheBeloved."Acarefulreadingofthe immediate contextwill show that thiswas before the foundation ofthe world, which is confirmed by the fact that the elect's being "muchgraced in the Beloved" comes before "redemption" and "forgiveness ofsins"inverse7!—notetoothe"has"inverses3,4,6andthechangeto

"have"inverse7!

Here, then, is the ultimate reference in "sanctified by God the Father"(Jude 1). As we have so often pointed out in the previous chapters"sanctification" isnotabareactof simplysettingapart,but involvesorincludes the adorning and beautifying of the object or person thus setapart,sofittingitforGod'suse.ThusitwasinGod'seternalpurpose.Henotonlymadeanelection fromthemassofcreatures tobecreated;Henotonlyseparatedthoseelectonesfromtheothers,butHechose them"inChrist,"and"muchgracedthemintheBeloved!"Theelectweremadethemystical Body andBride of Christ, so united toHim thatwhatevergraceChristhas,byvirtueoftheirunionwithHim,Hispeoplehave:andthereforedidHedeclare,"YouhavelovedthemASYoulovedMe"(John17:23).0 that itmayplease theHolySpirit to so shineuponour feebleunderstandings that we may be enabled to lay hold of this wondrous,glorious,andtranscendentfact."SanctifiedbyGodtheFather:"setapartbyHimtobeBodyandBrideofChrist,"muchgraced"inHim,possessingHisownholystandingbeforetheThroneofHeaven.

　

TheProcurerofSanctification

We have now reached what is to our mind the most important andcertainly the most blessed aspect of our many-sided subject, yet thatwhichistheleastunderstoodinnotafewcirclesofChristendom.Itistheobjective side of sanctification that we now turn to, that perfect andunforfeitableholinesswhicheverybelieverhasinChrist.Wearenotnowgoingtowriteuponsanctificationasamoralqualityorattribute,norofthatwhichisamatterofexperienceorattainmentbyus;rathershallwecontemplatesomethingentirelyoutsideourselves,namely,thatwhichisafundamentalpartofourstandingandstateinChrist.Thatwhichweareabout to consider is one of those "spiritual blessings" which God hasblessed us with "in the heavenlies in Christ" (Ephesians 1:3). It is animmediate consequence of His blood-shedding, and results from ouractual union withHim as "theHoly One of God." It is that whichHisperfectofferinghassanctifiedusunto,aswellaswhatithassanctifiedus

from.

Amongalltheterribleeffectsandfruitswhichsinproduces,thetwochiefare alienation from God and condemnation by God: sin necessarilyexcludesfromHissanctuary,andbringsthesinnerbeforethe judgmentseat of His law. Contrariwise, among all the blessed fruits and effectswhichChrist'ssacrificeprocures,thetwochiefonesarejustificationandsanctification: itcannotbeotherwise.InasmuchasChrist'ssacrificehas"put away" (Hebrews9:26), "madeanend" (Daniel9:24)of the sinsofHispeople, theyarenotonlyfreedfromall condemnation,but theyarealso given the right and the fitness to draw near unto God as purgedworshipers.Sinnotonlyentailsguilt, itdefiles; and thebloodofChristhasnotonlysecuredpardon,itcleanses.Yetsimple,clear,andconclusiveas is this dual fact, Christians find it much harder to apprehend thesecondpartofitthantheydothefirst.

When we first believed in Christ, and "the burden of our sins rolledaway,"wesupposedthat(asonehymnexpressesit)wewouldbe"happyalltheday."AssuredofGod'sforgiveness,thatwehadenteredHisfamilybythenewbirth,andthataneternitywithChristinuncloudedblisswasourcertain inheritance,whatcouldpossiblydampenour joy?Ah,but itwasnot longbeforewediscovered thatwewerestill sinners, living inaworld of sin: yes, as time went on, we were made more and moreconsciousof the sinkof iniquity that indwellsus, ever sending forth itsfoulstreams,pollutingourthoughts,wordsandactions.Thisforcedfromustheagonizedinquiry,Howcansuchvilecreaturesaswesee,feel,andknow ourselves to be, either pray to, serve, or worship the thrice holyGod? Only in His own blessed Word can be found a sufficient and asatisfyinganswertothisburningquestion.

"TheepistletotheRomans,is,asiswellknown,thatpartofScriptureinwhichthequestionofjustificationismostfullytreated.There,especially,weare taught to thinkofGodasaJudgepresiding intheCourtsofHisholy judgment. Accordingly, the expressions employed throughout thatepistleare'forensic,'or'judicial.'TheyrefertoourrelationtoGod,orHisrelation to us, inHis judicial Courts— the great question there being,howcriminalscanbebroughtintosucharelationtoHim,astohave,notcriminality,butrighteousness,imputedtothem.

"But if, in the epistle to the Romans, we see God in the Courts ofHisjudgment,equallyintheepistletotheHebrewsweseeHimintheTempleofHisworship.'Sanctified'isawordthathasthesameprominenceintheepistletotheHebrewsthat'justified'hasintheepistletotheRomans.ItisaTemple-word,descriptiveofourrelationtoGodintheCourtsofHisworship,justas'justified'isaforensicword,descriptiveofourrelationtoGod in the Courts of His judgment. Before there can be any questionaboutservingorworshipingGodacceptably,thenecessityofHisholinessrequiresthattheclaimsbothoftheCourtsofHis judgment,andalsooftheCourtsofHisworship,shouldbefullymet.Hewhoisregardedinthe,judicialCourtsofGodasanunpardonedcriminal,orwho,inrelationtotheTempleofGod,isregardedashavingthestainsofhisguiltuponhim,cannotbeallowedtotakehisstandamongGod'sservants.NoleperthatwasnotthoroughlycleansedcouldserveintheTabernacle.Theexistenceofone stainnot adequately covered by compensatory atonement, shutsoutfromthepresenceofGod.

"Wemuststand'uncharged'inrelationtothejudicialCourtsofGodandimputatively 'spotless' inrelationto theCourtsofHisworship: inotherwords,wemustbeperfectly'justified'andperfectly'sanctified'beforewecan attempt to worship or serve Him. 'Sanctification,' therefore, whenusedinthissense,isnottobecontrastedwithjustification,asifthelatterwere complete, but the former incomplete and progressive. Both arecomplete to the believer. The same moment that brings the complete'justification' of the fifth of Romans, brings the equally complete'sanctification' of the tenthofHebrews—bothbeing equallyneeded inorder that God, as respects the claims of His holiness, might be'appeased' or 'placated' toward us; and therefore equally needed asprerequisites to our entranceon theworship and serviceofGod inHisheavenlyTemple:foruntilwrathiseffectuallyappeasedtherecanbenoentranceintoHeaven.

"The complete and finished sanctification of believers by the blood ofJesus, is the great subject of the ninth and tenth of theHebrews. 'Theblood of bulls and goats' gave to themwhowere sprinkled therewith atitletoenterintothecourtsofthetypicaltabernacle,butthattitlewasnotan abiding title. It was no sooner gained than it was lost by the first

recurring taint. Repetition therefore of offering and repetition ofsprinkling was needed again and again. The same circle was endlesslytrodden and retrodden; and yet never was perpetuity of acceptanceobtained. The tabernacle and its services were but shadows; but theyteach us that, as 'the blood of bulls and goats' gave to themwhoweresprinkledtherewithatemporarytitletoenterintothattypicaltabernacle;so, the blood of Christ, once offered, gives to all those who are oncesprinkled therewith (and all believers are sprinkled) a title, nottemporary, but abiding, to enter into God's presence as those who aresanctifiedforHeaven"(B.W.Newton).

"WearesanctifiedthroughtheofferingofthebodyofJesusChristoncefor all... For by one offering He has perfected forever them that aresanctified" (Hebrews 10:10, 14). These blessed declarations have noreferencewhatevertoanythingwhichtheSpiritdoesintheChristian,butrelateexclusivelytowhatChristhassecuredforthem.Theyspeakofthatwhich results from our identification with Christ. They affirm that byvirtue of the Sacrifice of Calvary every believer is not only countedrighteous in theCourtsofGod's judgment,but isperfectlyhallowed forthe Courts of His worship. The precious blood of the Lamb not onlydeliversfromHell,butitalsofitsusforHeaven.

By the redemptiveworkofChrist theentireChurchhasbeen set apart,consecrated unto and accepted by God. The grand truth is that thefeeblest and most uninstructed believer was as completely sanctifiedbeforeGodthefirstmomentthathetrustedinChrist,ashewillbewhenhedwells inHeaveninhisglorifiedstate.True,bothhissphereandhiscircumstances will then be quite different from what they now are:nevertheless,histitletoHeaven,hisfitnessfortheimmediatepresenceofthe thrice Holy One, will be no better then than it is today. It is hisrelation to Christ (and that alone) which qualifies him to enter theFather's House; and it is his relation to Christ (and that alone) whichgiveshim the right tonowdrawnearwithin theveil.True, thebelieverstillcarriesaroundwithhim"thisbodyofdeath"(adepravednature),butthat affects not his perfect standing, his completeness in Christ, hisacceptance,hisjustificationandsanctificationbeforeGod.But,aswesaidinanearlierparagraph,theChristianfindsitmucheasiertobelieveinor

grasp the truth of justification, than he does of his present perfectsanctificationinChrist.Forthisreasonwedeemitadvisabletoproceedslowlyandenterratherfullyintothisaspectofoursubject.Letusbeginwith our Lord's own words in John 17:19, "For their sakes I sanctifyMyself,thattheyalsomightbesanctifiedthroughthetruth."UntowhatdidChristalludewhenHetherespokeofsanctifyingHimself?CertainlyHecouldnotpossiblybereferringtoanythingsubjectiveorexperimental,for inHisownpersonHewas "theHolyOneofGod," andas such,Hecouldnot increase inholiness,orbecomemoreholy.His languagethenmusthaverespectuntowhatwasobjective,relatingtotheexerciseofHismediatorialoffice.

WhenChristsaid,"FortheirsakesIsanctifyMyself,"HedenotedthatHewas then on the very point of dedicating Himself to the full and finalexecutionoftheworkofmakingHimselfasacrificeforsin,tosatisfyallthe demands of God's law and Justice. Christ, then, was thereinexpressing His readiness to present Himself before the Father as theSuretyofHisPeopletoplaceHimselfonthealtarasavicariousatoningsacrificeforHisChurch.Itwas"forthesake"ofothersthatHesanctifiedHimself:forthesakeofHiselevenapostles,whoaretheretoberegardedastherepresentativesoftheentireElectionofGrace.Itisontheirbehalf,fortheirexpressbenefit,thatHesetHimselfapartuntothefulldischargeofHismediatorialoffice,thatthefruitthereofmightredounduntothem.Christ unreservedly devoted Himself unto God, that His people mightreapthefulladvantagesthereof.

The particular end herementioned of Christ's sanctifyingHimself was"that they alsomight be sanctified through the truth," which is a veryfaultyrenderingoftheoriginal,theGreekprepositionbeing"in"andnot"through,"andthereisnoarticlebefore"truth."Themarginalrendering,therefore,ismuchtobepreferred:"thattheymightbetrulysanctified"—Bagster'sinterlinearandtheR.V.give"sanctifiedintruth."Themeaningis "that theymight be" actually, really, truly "sanctified" — in contrastfromthetypicalandceremonialsanctificationwhichobtainedundertheMosaicdispensation:compareJohn4:24;Colossians1:6;1John3:18for"in truth."As theofChrist's sanctifyingHimself—devotingHimself aswholeburntofferingtoGod,Hispeopleareperfectlysanctifiedtheirsins

areputaway,theirpersonsarecleansedfromalldefilement;andnotonlyso, but the excellence of His infinitely meritorious work is imputed tothem,sothattheyareperfectlyacceptabletoGod,meetforHispresence,fittedforHisworship.

"For by one offering He has perfected forever them that sanctified"(Hebrews10:14)—notbyanythingwhichtheSpiritworks inthem,butsolelybywhatChrist'ssanctifyingofHim-selfhaswroughtforthem.Itisthis sanctification in and through Christ which gives Christians theirpriestly character, the title to draw near unto God within the veil aspurgedworshipers.AccesstoGod,ortheworshipofapeoplemadenearby blood, was central in the Divinely appointed system of Judaism(Hebrews9:13).Theantitype,thesubstance,theblessedrealityofthis,iswhatChrist has secured forHisChurch.Believers are already perfectlysanctified objectively, as the immediate fruit of the Savior's sacrifice.PriestlynearnessisnowtheirblessedportioninconsequenceofChrist'spriestly offeringofHimself.This it is, andnothing else,which gives us"boldnesstoenterintotheHoliest"(Hebrews10:19).

ManyChristianswhoarequiteclearthattheymust lookalonetoChristfortheirjustificationbeforeGod,oftenfailtoviewHimastheircompletesanctificationbeforeGod.Butthisoughtnottobe,forScriptureisjustasclear on the one point as on the other; yes, the two are thereininseparablyjoinedtogether."ButofHimareyouinChristJesus,whoofGodismadeuntouswisdom,andrighteousness,andsanctification,andredemption" (I Corinthians 1 :30). And here wemust dissent from theexpositionof this verse givenbyChas.Hodge (inhis commentary) andothersofhisschool,whointerpret"sanctification"hereasChrist'sSpiritindwellingHispeopleas theSpiritofholiness, transforming themuntoHislikeness.ButthisverseisspeakingofthatsanctificationwhichChristis made unto us, and not that which we are made by Christ — thedistinctionisrealandvital,andtoignoreorconfounditisinexcusableinatheologian.

Christcrucified(seethecontextof1Corinthians1:30—verses17,18,23),"ofGodismadeuntous"fourthings,andthisispreciselythesamewaythat God "made Him (Christ) to be sin for us" (2 Corinthians 5:21),namely, objectively and imputatively. First, Christ is "made unto us

Wisdom," objectively, for He is the One in whom all the treasures ofwisdomandknowledgearehid,itistruethatbytheSpiritwearemadewise unto salvation, nevertheless, we are far from being as wise as weoughttobe—see1Corinthians8:2.ButallthewisdomGodrequiresofusisfoundinChrist,andasthe"Wisdom"ofthebookofProverbs,Heisours.Second,Christis"madeuntousRighteous-ness,"objectively,asHeisHimself"TheLordourrighteous-ness"(Jeremiah23:6),andthereforedoes the believer exclaim, "In the Lord have I righteousness andstrength"(Isaiah45:24).Asthelawraisesitsaccusingvoiceagainstme,IpointtoChristastheOnewhohas,byHisactiveandpassiveobedience,metitseverydemandonmybehalf.

Third, Christ is "made unto us Sanctification," objectively: in Him wehaveanabsolutepurity,andbythe imputationtousof theefficacyandmeritsofHiscross-workwewhowereexcludedfromGodonaccountofsin, are now given access toHim. If Israel became a holy peoplewhensprinkledwiththebloodofbullsandgoats,sothattheywerereadmittedtoJehovah'sworship,howmuchmorehastheinfinitelyvaluablebloodofChrist sanctified us, so that we may approach God as acceptableworshipers. This sanctification is not something which we have in ourownpersons,butwasours inChristas soonaswe laidholdofHimbyfaith.Fourth,Christis"madeuntousRedemption,"objectively:HeisinHis own person both our Redeemer and Redemption — "in whom wehaveredemption"(Ephesians1:7).Christis"madeuntousRedemption"notbyenablingustoredeemourselves,butbyHimselfpayingtheprice.

1 Corinthians 1:30, then, affirms that we are complete in Christ: thatwhatever the law demands of us, it has received on our account in theSurety.Ifweareconsideredaswhatweareinourselves,notaswestandinChrist(asonewithHim),thenathousandthingsmaybe"laidtoourcharge." Itmay be laid to our charge that we are woefully ignorant ofmanypartsof theDivinewill:but thesufficientanswer is,Christ isourWisdom.Itmaybelaidtoourchargethatallourrighteousnessesareasfilthyrags:butthesufficientansweris,thatChristisourRighteousness.Itmaybelaidtoourchargethatwedomanythingsandfailtodomanyotherswhichunfit us for thepresenceof aholyGod:but the sufficientanswer is, thatChrist isourSanctification. Itmaybe laid toourcharge

thatweare largely inbondage to the flesh:but the sufficientanswer is,ChristisourRedemption.

1Corinthians1:30,then,isaunit:wecannotdefinethe"wisdom"andthe"sanctification" aswhat the Spiritworks in us, and the "righteousness"and the "redemption" as what Christ has wrought for us: all four areeither objective or subjective. Christ is here said to be "sanctification"untous,justasHeisourrighteousnessandredemption.Tosupposethatthe sanctification here spoken of is thatwhich iswrought in us,wouldobligemetoexplaintherighteousnessandredemptionherespokenof,asthat which we had in ourselves; but such a thoughtMr. Hodge wouldrightlyhaverejectedwithabhorrence.TherighteousnesswhichChristis"madeuntous"ismostcertainlynottherighteousnesswhichHeworksinus (theRomanistheresy), but the righteousnesswhichHewrought outforus.SoitiswiththesanctificationwhichChristis"madeuntousitisnot in ourselves, but in Him; it is not an incomplete and progressivething,butaperfectandeternalone.

GodhasmadeChrist tobesanctificationuntousby imputing tous theinfinitepurityandexcellenceofHissacrifice.WearemadeneartoGodbyChrist'sblood(Ephesians2:13)beforewearebroughtneartoHimbytheeffectualcalloftheSpirit(1Peter2:9):theformerbeingthenecessaryfoundationofthelatter—inthetypestheoilcouldonlybeplaceduponthe blood. And it is on this accountwe "are sanctified in Christ Jesus,called saints" (1 Corinthians ':2). How vastly different is this — howimmeasurablysuperiorto—whattheadvocatesof"thehigherlife"orthe"victoriouslife"setbeforetheirhearersandreaders!ItisnotmerelythatChristisabletodothisorwillingtodothatforus,buteveryChristianisalready"sanctified inChrist Jesus."My ignoranceof thisdoesnotaltertheblessedfact,andneitherdoesmyfailuretoclearlyunderstandnortheweaknessofmyfaithto firmlygrasp it, inanyways impair it.Norhavemy feelingsor experience anythingwhatever to dowith it:God says it,Godhasdoneit,andnothingcanalterit.

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It has been pointed out in the earlier chapters of this book that theScriptures present the believer's sanctification from several distinct

points of view, the chief of which are, first, our sanctification in theeternalpurposeofGod,when inHisdecreeHechoseus inChrist "thatweshouldbeholyandwithoutblamebeforeHim"(Ephesians1:4).Thatiswhat is referred toat thebeginningofHebrews 10:10, "by thewhichwillwearesanctified."ThisisoursanctificationbyGodtheFather(Jude1),whichwasconsideredbyusinthe11thchapterunder"TheAuthorofourSanctification."Second,thereisthefulfillingofthat"will"ofGod,theaccomplishingofHiseternalpurposebyouractualsanctificationthroughthe sacrifice of Christ. That is what is referred to in "Wherefore Jesusalso, that He might sanctify the people with His own blood, sufferedwithoutthegate"(Hebrews13:12).This isoursanctificationbyGodtheSon,andiswhatwearenowconsidering.Third,thereistheapplicationof this sanctification to the individual by the Holy Spirit, when Heseparateshimfromthosewhoaredeadinsinsbyquickeninghim,andbythenewbirthimpartingtohimanewnature.ThisisoursanctificationbyGodtheSpirit.

Fourth,thereisthefruitoftheseintheChristian'scharacterandconductwherebyheisseparatedinhislifeandwalkfromtheworldwhichliesinthe Wicked one, and this is by the Holy Spirit's working in him andapplying theWord tohim, so that he is (inmeasure— fornowwe see"throughaglassdarkly")enabledtoapprehendbyfaithhisseparationtoGodbythepreciousbloodofChrist.Yetbothhisinwardandoutwardlifeis far from being perfect, for though possessing anew and spiritualnature, the flesh remains in him, unchanged, to the end of his earthlypilgrimage. Those around him know little or nothing of the inwardconflictofwhichheisthesubject:theyseehisoutwardfailures,buthearnothissecretgroaningsbeforeGod.Itisnotyetmademanifestwhatheshallbe,butthoughveryimperfectatpresentthroughindwellingsin,yetthepromise issure"whenHeshallappearweshallbe likeHim; forweshallseeHimasHeis."

Now though in this fourth sense our practical sanctification isincomplete, this in nowise alters the fact, nor to the slightest degreeinvalidates it, thatoursanctification in the first threesensesmentionedabove is entire and eternal, that "by one offering Christ has perfectedforever them that are sanctified" (Hebrews 10:14). Though these three

phases of the believer's sanctification are quite distinct as to theirdevelopmentormanifestation,yettheyareblessedlycombinedtogether,and form our one complete acceptance beforeGod. That whichwe arehereconsideringhastodowiththeobjectivesideofoursubject:bywhichwemeanthatitissomethingentirelyoutsideofourselves,resultingfromwhat Christ has done for us. It is thatwhichwe have in Christ and byChrist,andthereforeitcanbereceivedandenjoyedbyfaithalone.0whatadifferenceitmakestothepeaceandjoyofthesouloncethechildofGodfirmlygraspstheblessedtruththataperfectsanctificationishispresentand inalienable portion, that God has made Christ to be unto himsanctificationaswellasrighteousness.

EveryrealChristianhasalreadybeensanctifiedorsetapartasholyuntoGodby thepreciousbloodof theLamb.But thoughmanybelieversareconsciously and confessedly "justified byHis blood" (Romans 5:9), yetnotafewofthemareunwittinglydishonoringthatbloodbystriving(intheirdesires afterholiness of life) to offerGod "entire consecration"or"full surrender" (as they call it) in order to get sanctified — so much"living sacrifice" they present to God for so much sanctification. Theyhavebeenbeguiledintotheattempttolayselfonsomeimaginary"altar"sothattheirsinfulnaturemightbe"consumedbythefireoftheSpirit."Alas,theyneitherenterintoGod'sestimateofChrist'sblood,norwilltheyacceptthefactthat"theheartisdeceitfulaboveallthingsandincurablywicked"(Jeremiah17:9).TheyneitherrealizethatGodhas"madeChristto be sanctification unto them" nor that "the carnal mind is enmityagainstGod"(Romans8:7).

It is greatly to be regretted that many theologians have confined theirviews far too exclusively to the legal aspect of the atonement,whereasboth the Old Testament types and theNew Testament testimony,withequalclearness,exhibititsefficacyinallourrelationstoGod.Becauseweare in Christ, all that He is for us must be ours. "The blood of Christcleanses us from all sin, and the believer does notmore truly take hisplaceinChristbeforethejusticeofGodasoneagainstwhomthereisnocharge,thanhetakeshisplaceinChristbeforetheholinessofGodasoneupon whom there is no stain" (Jas. Inglis in "Way-marks in thewilderness,"towhomweareindebtedformuchinthisandthepreceding

chapter).Notonlyisthebeliever"justifiedbyHisblood"(Rom5:9),butwe are "sanctified (set apart, consecrateduntoGod, fitted and adornedforHispresence)throughtheofferingofthebodyofJesusChristonceforall"(Hebrews10:10).Itisthisblessedaspectofsanctificationwhichthedenominational creeds and the writings of the Puritans almost totallyignored.

In the Larger Catechism of theWestminster Assembly the question isasked, "What is sanctification?" To which the following answer isreturned: "Sanctification is aworkofGod's grace,whereby, theywhomGodhasbeforethefoundationoftheworldchosentobeholy,areintimethrough the powerful operation of His Spirit, applying the death andresurrectionofChristunto them, renewed in theirwholemanafter theimage of God; having the seeds of repentance unto life and all othersaving graces, put into their hearts, and those graces so stirred up,increased,andstrengthened,asthattheymoreandmoredieuntosinandriseuntonewnessoflife."

Now far be it from us to sit in judgment upon such an excellent andhelpful production as this Catechism, which God has richly blessed tothousands of His people, or that we shouldmake any harsh criticismsagainst men whose shoes we are certainly not worthy to unloose.Nevertheless,weareassuredthatwereitscompilersonearthtoday,theywouldbethelastofalltolayclaimtoanyinfallibility,nordowebelievetheywouldofferanyobjectionagainsttheirstatementsbeingbroughttothebarofHolyScripture.Thebestofmenarebutmenatthebest,andthereforewemustcallnoman"Father."AdeepvenerationforservantsofGodandahighregardfortheirspirituallearningmustnotdeterusfromcomplying with "Prove all things: hold fast that which is good" (1Thessalonians 5:21). The Bereans were commended for testing theteachings even of the apostle Paul, "And searched the Scriptures dailywhetherthosethingswereso"(Acts17:11).Itisinthisspiritthatwebegtooffertwoobservationsontheabovequotation.

First, the definition or description of sanctification of theWestminsterdivinesisaltogetherinadequate,foritentirelyomitsthemostimportantaspect and fundamental element in the believer's sanctification: it saysnothing about our sanctification by Christ (Hebrews 10:10; 13:12), but

confinesitselftotheworkoftheSpirit,whichisfoundeduponthatoftheSon.Thisistrulyaseriousloss,andaffordsanotherillustrationthatGodhasnotgrantedlightonallHisWordtoanyonemanorbodyofmen.Afuller and better answer to the question of, "What is sanctification?"wouldbe,"Sanctificationis,first,thatactofGodwherebyHesettheelectapart in Christ before the foundation of the world that they should beholy. Second, it is that perfect holinesswhich theChurchhas inChristandthatexcellentpuritywhichshehasbeforeGodbyvirtueofChrist'scleansing blood. Third, it is that work of God's Spirit which, by Hisquickeningoperation, sets themapart fromthosewhoaredead insins,conveyingtothemaholylifeornature,etc."

Thus we cannot but regard this particular definition of the LargerCatechismasbeingdefective,foritcommencesatthemiddle, insteadofstarting at the beginning. Instead of placing before the believer thatcomplete and perfect sanctification which God has made Christ to beuntohim, it occupieshimwith the incomplete andprogressiveworkoftheSpirit.InsteadofmovingtheChristiantolookawayfromhimselfwithallhis sinful failures,untoChrist inwhomhe is "complete" (Colossians2:10),itencouragedhimtolookwithin,wherehewilloftensearchinvainforthefinegoldofthenewcreationamidallthedrossandmireoftheoldcreation. This is to leave himwithout the joyous assurance of knowingthat he has been "perfected forever" by the one offering of Christ(Hebrews 10:14); and if he be destitute of that, then doubts and fearsmust constantly assail him, and the full assurance of faith elude everystrivingafterit.

Oursecondobservationuponthisdefinitionis,thatitswordingisfaultyandmisleading. Let the young believer be credibly assured thathewill"moreandmoredieuntosinandriseuntonewnessoflife,"andwhatwillbe the inevitable outcome? As he proceeds on his way, the Devilassaultinghimmoreandmore fiercely, the inwardconflictbetweenthefleshandtheSpiritbecomingmoreandmoredistressing,increasinglightfromGod'sWordmoreandmoreexposinghissinfulfailures,untilthecryis forced from him, "I am vile; 0 wretched man that I am," whatconclusion must he draw? Why this: if the Catechism-definition becorrectthenIwassadlymistaken,Ihaveneverbeensanctifiedatall.So

farfromthe"moreandmoredieuntosin"agreeingwithhisexperience,hediscoversthatsinismoreactivewithinandthatheismorealivetosinnow,thanhewastenyearsago!

Willanyventuretogainsaywhatwehavejustpointedoutabove,thenwewouldaskthemostmatureandgodlyreader,Dareyousolemnlyaffirm,asinthepresenceofGod,thatyouhave"moreandmoredieduntosin?"Ifyouanswer,Yes, thewriter foronewouldnotbelieveyou.Butwedonotbelieveforamomentthatyouwoulduttersuchanuntruth.Ratherdowe thinkwe canhear you saying, "Suchhasbeenmydeepdesire, suchhasbeenmysinceredesigninusingthemeansofgrace,suchisstillmydailyprayer;butalas,alas!IfindastrulyandasfrequentlytodayasIeverdidinthepastthat,"WhenIwoulddogood,evilispresentwithme;forwhatIwould,thatdoInot;butwhatIhate,thatdoI"(Romans7).Ah,there is a vast difference between what ought to be, and that whichactuallyobtainsinourexperience.

That we may not be charged with partiality, we quote from the"Confessionof Faith" adoptedby theBaptistAssociation,whichmet inPhiladelphia 1742,giving the first twosectionsof theirbrief chapteronsanctification:

1. "They who are united to Christ, effectually called, and regenerated,havinganewheartandanewspiritinthemthroughthevirtueofChrist'sdeathandresurrection,arealso(a)farthersanctified,reallyandpersonally,throughthesamevirtue,(b)byHisWordandSpiritdwellinginthem;(c)thedominionofthewholebodyofsinisdestroyed,(d)andtheseveralluststhereofmoreandmoreweakenedandmortified,andtheymoreandmorequickenedandstrengthenedinallsavinggraces,to thepractice of all trueholiness,withoutwhichnoman shall see theLord.

2. This sanctification is throughout in thewholeman, yet imperfect inthis life; there abides still some remnants of corruption in every part,whencearisesacontinualandirreconcilablewar."

Like the previous one, this description of sanctification by theBaptists

leavessomethingtobedesired,foritmakesnoclearanddirectstatementupontheall-importantandflawlessholinesswhicheverybelieverhasinChrist, and that spotless and impeccable purity which is upon him byGod's imputationof thecleansingefficacyofHisSon's sacrifice.Suchaserious omission is too vital for us to ignore. In the second place, thewords which we have placed in italics not only perpetuate the faultywording of the Westminster Catechism but also convey a misleadingconceptionof thepresentconditionof theChristian.Tospeakof "someremnants of corruption" still remaining in the believer, necessarilyimplies that by far the greater part of his original corruption has beenremoved,and thatonlya triflingportionof the samenowremains.Butsomething vastly different from that is what every true Christiandiscoverstohisdailygriefandhumiliation.

Contrast,dearreader,withthe"someremnantsofcorruption"remainingin the Christian (an expression frequently found in the writings of thePuritans) the honest confession of the heavenly-minded JonathanEdwards:"WhenIlookintomyheartandtakeaviewofitswickedness,itlookslikeanabyssinfinitelydeeperthanHell.Anditappearstomethat,wereitnotforfreegrace,exaltedandraiseduptotheinfiniteheightofallthefullnessofthegreatJehovah,andthearmofHisgracestretchedforthinall themajestyofHispowerandinall thegloryofHissovereignty,Ishouldappearsunkdown inmy sinsbelowHell itself. It is affecting tothink how ignorant I was when a young Christian, of the bottomlessdepths ofwickedness, pride, hypocrisy, and filth left inmy heart." Thecloser we walk with God, the more conscious will we be of our utterdepravity.

AmongtheThirty-nineArticlesoftheChurchofEngland(Episcopalian)there is none treating of the important doctrine of sanctification! Webelieve that all the Reformation "standards" (creeds, confessions, andcatechisms) will be searched in vain for any clear statement upon theperfectholinesswhichtheChurchhasinChristorofGod'smakingHimto be, imputatively, sanctification unto His people. In consequence ofthis, most theological systems have taught that while justification isaccomplished themoment the sinner truly believes in Christ, yet is hissanctificationonlythenbegun,andisaprotractedprocesstobecarried

on throughout the remainder of this life by means of the Word andordinances,secondedbythedisciplineoftrialandaffliction.Butifthisbethecase,thentheremustbeatimeinthehistoryofeverybelieverwhenheis"justifiedfromallthings"andyetunfittoappearinthepresenceofGod;andbeforehecanappearthere, theprocessmustbecompleted—hemustattainwhatiscalled"entiresanctification"andbeabletosay"Ihavenosin,"which,accordingto1John1:8,wouldbetheproofofself-deception.

Here, then, is a real dilemma. If we say we have no sin, we deceiveourselves; and yet, according to the doctrine of "progressivesanctification," until we can say it (though it be inarticulately in themoment of death) we are notmeet for the inheritance of the saints inlight.Whatanawfulthoughtitis,thatChristmaycomeanyhourtothosewhorealizethattheprocessofsanctificationwithinthemis incomplete.Butmore:notonlyare thosewhohavenocomplete sanctificationunfitforeternalglory,butitwouldbedaringpresumptionforthemtoboldlyentertheHoliestnow—the"newandlivingway"isnotyetavailableforthem,theycannotdrawnear"withatrueheartinfullassuranceoffaith."Whatwonder,then,thatthosewhobelievethisdoctrineareplungedintoperplexity, that such a cloud rests over their acceptancewithGod. ButthankGod,many triumphover their creed: theirhearts arebetter thantheirheads,otherwisetheircommunionwithGodandtheirapproachtothethroneofHisgracewouldbeimpossible.

Now in blessed contrast from this inadequate doctrine of theology, thegloriousGospelofGodrevealstousaperfectSavior.ItexhibitsOnewhohas not only made complete satisfaction to the righteous Ruler andJudge,providingforHispeopleaperfectrighteousnessbeforeHim,butwhose sacrifice has also fitted us to worship and serve a holy Godacceptably, and to approach the Father with full confidence and filiallove. A knowledge of the truth of justification is not sufficient to thusassure theheart: theremustbe somethingmore thana realization thatthecurseofthelawisremoved—iftheconsciencebestilldefiled,iftheeye of God rests upon us as unpurged and unclean, then confidencebefore Him is impossible, for we feel utterly unfit for His ineffablepresence.But foreverblessedbeHisname, thepreciousGospel ofGod

announcesthatthebloodofChristmeetsthisexigencyalso.

"Nowwhereremissionofthese(sins)is,thereisnomoreofferingforsin.Having therefore, brethren, boldness to enter into the Holiest by theblood of Jesus" (Hebrews 10:18, 19). The same sacrifice which hasprocuredtheremissionofoursins,providestherightforustodrawnearunto God as acceptable worshipers. "By His own blood He entered inonce into the Holy Place, having obtained eternal redemption for us"(Hebrews 9:13).Now thatwhich gives theOnewho took our place therighttoenterHeavenitself,alsogivesustherighttotakethesameplace.ThatwhichentitledChristtoenterHeavenwas"Hisownblood,"andthatwhich entitles the feeblest believer to approach the very throne ofGod"withboldness,"is"thebloodofJesus."OurtitletoenterHeavennow,inspirit,ispreciselythesameasChrist'swas!

ThesamepreciousbloodwhichappeasedthewrathofGod,coverseverystainofsin'sguiltanddefilement;andnotonlyso,butintheveryplaceofthat which it covers and cleanses, it leaves its own excellence; so thatbecauseofitsfinitepurityandmerit,theChristianisregardednotonlyasguiltlessandunreprovable,butalsoasspotlessandholy.OhtorealizebyfaiththatweareassuredofthesamewelcomebyGodnowasHisbelovedSonreceivedwhenHesatdownattherighthandoftheMajestyonhigh.GodviewsusinChristHis"HolyOne,"aspossessingaholinessasperfectas is therighteousness inwhichweareaccepted,bothof thembeingasperfect as Christ Himself. "In us, as we present ourselves before Himthrough Christ, God sees no sin! He looks on us in the face of HisAnointed, and there He sees us purer than the heavens" (AlexanderCarson).

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ThereisaperfectsanctificationinChristwhichbecameoursthemomentwefirstbelievedinHim—littlethoughwerealizeditatthetime.Therewill also be a perfect conformity to this in us, an actual making goodthereof,whenweshallbeglorifiedandenterthatblessedrealmwheresinisunknown.Inbetweenthesetwothingsisthebeliever'spresentlifeonearth,whichconsistsofapainfulandbewilderingcomminglingoflightsandshadows,joysandsorrows,victoriesanddefeats—thelatterseeming

togreatlypreponderateinthecasesofmany,especiallysothelongertheylive.Thereisanunceasingwarfarebetweenthefleshandthespirit,eachbringing forth "after its ownkind," so that groans everminglewith theChristian's songs. The believer finds himself alternating betweenthankingGodfordeliverance fromtemptationandcontritelyconfessinghis deplorable yielding to temptation. Often is he made to cry, "OwretchedmanthatIam!"(Romans7:24).Suchhasbeenforupwardsoftwenty-fiveyearstheexperienceofthewriter,anditisstillso.

Now just as in the commercial world there are amultitude ofmedicalcharlatans announcing sure remedies for the most incurable diseases,andfillingtheirpocketsattheexpenseofthosewhoarefoolishenoughtobelievetheirfairy-tales;sotherearenumerous"quacks" inthereligiousworld,claimingtohaveacureforindwellingsin.Suchaparagraphaswehave justwrittenabove,wouldbeeagerlyseizedbythesemountebanks,who,castinguphandsandeyesofholyhorror,wouldloudlyexpresstheirpityforsuch"aneedlesstragedy."Theywouldatonceaffirmthatsuchanexperience, so largely filledwith defeat,was because the poormanhasneverbeen"sanctified,"andwouldinsistthatwhatheneededtodowas"tolayhisallonthealtar"and"receivethesecondblessing,"the"baptismof theSpirit," or as some call it, "enter into the victorious life" by fullytrustingChristforvictory.

Therearesomepervertersof theGospelwho, ineffect,representChristas only aiding sinners to work out a righteousness of their own: theybringinChristasameremake-weighttosupplytheirdeficiency,ortheythrowthemantleofHismercyovertheir failures.Someofthereligiousquackswehave referred toabovewouldbe loud in theiroutcryagainstsuch a travesty of the grace of God in Christ, insisting that we can bejustifiedbynothingbutHisblood.Andyettheyhavenothingbettertosetbefore their dupes when it comes to "perfect sanctification" or "fullsalvation through fully trusting Jesus." Christ they say will aid us inaccomplishingwhatwehavevainlyattempted inourownstrength,andby fully trustingHimwe now shall find easy what before we found soarduous.ButGod'sWordsuppliesnowarranttoexpectsinlessperfectionin this life, and such teaching canonly tend to fataldeceptionorbitterdisappointment.

Those we have referred to above generally separate justification andsanctificationbothinfactandintime.Yes,theyholdthatamanmaypassthroughtheformerandyetbedevoidofthelatter,andrepresentthemasbeing attainedby twodistinct acts of the soul, divided itmay be by anintervalofyears.TheyexhortChristianstoseeksanctificationverymuchas they exhort sinners to seek justification. Those who attain to this"sanctification,"theyspeakofasbeinginductedintoasuperiorgradeofChristians,havingnowenteredupon"thehigherlife."Somerefertothisexperience as "the second blessing:" by the first, forgiveness of sins isreceived through faith in the Atonement; by the second, we receivedeliverancefromthepower(someadd"thepresence")ofsinbytrustingin theefficacyofChrist'sName—adyingSavior rescues fromHell, anever-livingSaviornowdeliversfromSatan.

Thequestionmaybeasked,Butoughtnot theChristian to "presenthisbodyalivingsacrificeuntoGod?"Mostassuredly,yetnotforthepurposeofobtainingsanctification,noryetfortheimprovingorpurifyingof"theflesh,"thesinfulnature,the"oldman."TheexhortationofRomans12:1(asits"therefore"plainlyshows—the"merciesofGod"pointingbackto5:1,2;6:5,6;8:30,etc.)isacallforustoliveinthepowerofwhatisoursinChrist.Thepresentingofourbodies "a livingsacrifice toGod" is thepracticalrecognitionthatwehavebeensanctifiedorconsecratedtoHim,andwearetodosonot inordertogetourbodiessanctified,but inthegraciousassurancethattheyarealready"holy."

TheChristiancannotobtainarightviewofthetruthofsanctificationsolongasheseparatesthatblessingfromjustification,orwhileheconfineshisthoughtstoaprogressiveworkofgracebeingwroughtwithinhimbytheHolySpirit."Butyouarewashed,butyouaresanctified,butyouarejustifiedinthenameoftheLordJesus,andbytheSpiritofourGod"(1Corinthians6:11):observethatweare"sanctified"justasweare"justified— in theName of Another! "That theymay receive forgiveness of sins,andinheritanceamongthemwhicharesanctifiedbyfaith"(Acts26:18):when we receive the "forgiveness" of our sins, we also receive "aninheritance among them that are sanctified by faith." The prayer ofChrist, "Sanctify them through Your truth: YourWord is truth" (John17:17), isfulfilledasweobtainaspiritualknowledgeoftheTruthbythe

poweroftheHolySpirit.Itisnotbyself-efforts,byany"consecration"ofourown,byattemptsto"layourallonthealtar"thatweenterintowhatChristhasprocured forHispeople,butby faith'sappropriationofwhatGod'sWordsetsbeforeus.

InChrist, and inHimalone, does the believer possess aperfectpurity.ChristhasconsecratedustoGodbytheofferingofHimselfuntoHimforus. His sacrifice has delivered us from defilement and the ensuingestrangement, and restored us to the favor and fellowship of God. TheFatherHimself views theChristianas identifiedwithandunited toHis"Holy One." There are no degrees and can be no "progress" in thissanctification: an unconverted person is absolutely unholy, and aconverted person is absolutely holy. God's standard of holiness is notwhattheChristianbecomesbyvirtueoftheSpirit'sworkinushere,butwhatChristisasseatedatHisownrighthand.EverypassageintheNewTestamentwhich addresses believers as "saints"—holy ones— refutestheideathatthebelieverisnotyetsanctifiedandwillnotbesountilthemomentofdeath.

Nordoestheideaofaprogressivesanctification,bywhichtheChristian"moreandmorediesuntosin,"agreewiththerecordedexperienceofthemostmaturesaints.ThegodlyJohnNewton(authorof "Howsweet thenameofJesussounds,"etc.)whenspeakingoftheexpectationswhichhecherished at the outset of his Christian life, wrote, "But alas! thesemygolden expectations have been like South Sea dreams. I have livedhithertoapoorsinner,andIbelieveIshalldieone.HaveI,then,gainednothing? Yes, I have gained that which I oncewould rather have beenwithout — such accumulated proof of the deceitfulness and desperatewickedness of my heart as I hope by the Lord's blessing has, in somemeasure,taughtmetoknowwhatImeanwhenIsay,'BeholdIamvile!'IwasashamedofmyselfwhenIbegantoserveHim,Iammoreashamedofmyselfnow,andIexpecttobemostashamedofmyselfwhenHecomestoreceivemetoHimself.Butoh!IrejoiceinHim,thatHeisnotashamedofme!"Ah,astheChristiangrowsingrace,hegrowsmoreandmoreoutoflovewithhimself.

"And you shall make a plate of pure gold, and grave upon it, like theengravingsofasignet,HolinesstotheLord.Andyoushallputitonablue

lace,thatitmaybeuponthemitre;upontheforefrontofthemitreitshallbe. And it shall be upon Aaron's forehead, that Aaron may bear theiniquityoftheholythings,whichthechildrenofIsraelshallhallowinalltheirholygifts;anditshallbealwaysuponhisforehead,thattheymaybeacceptedof"beforetheLord"(Exodus28:36-38).Theseversessetbeforeus one of the most precious typical pictures to be found in the OldTestament.Aaron,thehighpriest,wasdedicatedanddevotedexclusivelyto the Lord. He served in that office on the behalf of others, as theirmediator. He stood before God as the representative of Israel, bearingtheirnamesonhisshouldersandonhisheart(Exodus28:12,29).Israel,thepeopleofGod,werebothrepresentedbyandacceptedinAaron.

ThatwhichwassetforthinExodus28:36-38wasnotatypeof"thewayofsalvation"buthadtodoentirelywiththeapproachuntothethriceholyGodofHisownsinningandfailingpeople.Thoughthesacrificesofferedontheannualdayofatonementdeliveredthemfromthecurseofthelaw,godly individuals in thenationmusthavebeenpainfully conscious thatsinmarredtheirveryobedienceanddefiledtheirprayersandpraises.ButthroughthehighpriesttheirserviceandworshipwasacceptabletoGod.The inscription worn on his forehead "Holiness to the Lord," was asolemn appointment by which Israel was impressively taught thatholiness became theHouse ofGod, and that nonewho are unholy canpossiblydrawnearuntoHim. InLeviticus8:9 thegoldenplatebearingthe inscription is designated "the holy crown," for it was set over andaboveallthevestmentsofAaron.

NowAaronforeshadowedChristasthegreatHighPriestwhois"overtheHouse ofGod" (Hebrews 10:21). Believers are both representedby andaccepted inHim. The "Holiness to the Lord"whichwas "always" uponAaron'shead,pointedtotheessentialholinessofChrist,who"everlivestomake intercession for us." Because of our legal and vital unionwithChrist,Hisholinessisours:theperfectionsofthegreatHighPriestisthemeasureofouracceptancewithGod.Christhasalso"bornetheiniquityofourholythings"—madesatisfactionforthedefectsofourworship—so that theyarenot laid toour charge; the sweet incenseofHismerits(Rev. 8:3) rendering our worship acceptable to God. By Him not onlywereoursinsputawayandourpersonsmadeacceptable,butourservice

and worship is rendered pleasing too: "To offer up spiritual sacrifices,acceptabletoGodbyJesusChrist"(1Peter2:5).

Here,then,istheanswertothepressingquestion,HowcanamoralleperbefittedforthepresenceofGod?Weneedaperfectholinessaswellasaperfect righteousness, in order to have access to Him. The Holy Onecannotlookuponsin,andwerewetoapproachHiminawaywhereinHecouldnot lookuponusasbeingperfectlyholy,we couldnotdrawnearuntoHimatall.Christistheall-sufficientanswertooureveryproblem,the One who meets our every need. The precious blood of Jesus hasseparated the believer from all evil, removed all defilement, andmadehim near unto God in all the acceptableness of His Son. How vastlydifferent is this from that conceptionwhich limits sanctification to ourexperiencesandattainments!HowdefinitelybetterisGod'swaytoman'sway,andhowfarareHisthoughtsonthisaboveours!

NowitisintheNewTestamentEpistlesthatweareshownmostfullythereality and substance of what was typed out under Judaism. First, weread,"ForbothHewhosanctifiesandtheywhoaresanctifiedareallofone"(Hebrews2:11).ChristisbothoursanctificationandourSanctifier.He is our Sanctifier, first, by His blood putting away our sins andcleansingus fromalldefilement.Second,by theoperationsof theHolySpirit, for whatever He does, He does as "the Spirit of Christ" whoprocured Him (Psalm 68:18 and Acts 2:33) for His people. Third, bycommunicatingaholylifeuntous(John10:10):thewholestockofgraceand holiness is in His hands, He communicating the same unto Hispeople(John1:16).Fourth,byappearinginHeavenasourrepresentative:Hebeing "Holiness to theLord" for us. Fifth, by applying andblessingHis Word to His people, so that they are washed thereby (Ephesians5:26).HeisoursanctificationbecausetheholinessofHisnature,aswellasHisobedience,isimputedtous(1Corinthians1:30).

"WearesanctifiedthroughtheofferingofthebodyofJesusChristonceforall"(Hebrews10:10).TheChristianwillneverhaverightthoughtsonthis subject until he perceives that his sanctification before God wasaccomplished at Calvary. As we read, "And you, that were sometimealienated and enemies in yourmind bywickedworks, yet now hasHereconciledinthebodyofhisfleshthroughdeath,topresentyouholyand

unblamablyandunreprovableinHis,sight"(Colossians1:21,22):ByHiswork at the cross, Christ presents the Church unto God in all theexcellence of His perfect sacrifice. In these passages it is not at all aquestionofanyworkwhichiswroughtinus,butofwhatChrist'soblationhassecuredforus.ByvirtueofHissacrifice,believershavebeensetapartunto God in all Christ's purity and merits, a sure title being accordedthem for Heaven. God accounts us holy according to the holiness ofChrist'ssacrifice, the fullvalueofwhichrestsuponthe least instructed,thefeeblest,andmosttriedChristianonearth.

SoinfinitelysufficientisChrist'soblationforusthat"byoneofferingHehas perfected forever them that are sanctified" (Hebrews 10:14). Asweread again, "You are complete in Him" (Colossians 2:10), and this,becauseHisworkwascomplete.All truebelieversare intheeverlastingpurposeofGod,andintheactualaccomplishmentofthatpurposebytheLord Jesus, perfectly justified and perfectly sanctified. But all believersare not aware of that blessed fact; far from it.Many are confused andbewildered on this subject. One reason for that is, that so many arelooking almost entirely to human teachers for instructions, instead ofrelyingupontheHolySpirittoguidethemintothetruth,andsearchingtheScripturesforaknowledgeofthesame.Thereligiousworldtodayisaveritable"Babeloftongues,"andallcertaintyisatanendifweturnawayfrom the Word (failing to make it our chief study) and lean uponpreachers.Alas,howmanyinprofessingProtestantismarelittlebetteroffthanthepoorPapists,whoreceiveunquestioninglywhatthe"priest"tellsthem.

It isonlyaswereadGod'sWord,mixing faith therewith(Hebrews4:2)andappropriatingthesameuntoourselves, thattheChristiancanenterinto God's thoughts concerning him. In the sacred Scriptures, andnowhereelse,canthebelieverdiscoverwhatGodhasmadeChrist tobeuntohimandwhatHehasmadehimtobe inChrist.Sotoo it is intheScriptures,andnowhereelse,thatwecanlearnthetruthaboutourselves,that"intheflesh(whatwearebynatureasthedepraveddescendantsoffallenAdam)theredwellsnogoodthing"(Romans7:18).Untilwelearntodistinguish(asGoddoes)betweenthe"I"andthe"sinwhichdwellsinme" (Romans 7:20) there can be no settled peace. Scripture knows

nothing of the sanctification of "the old man," and as long as we arehoping for any improvement in him, we are certain to meet withdisappointment.Ifweareto"worshipGodintheSpirit"and"rejoice inChrist Jesus" we must learn to have "no confidence in the flesh"(Philippians3:3).

"WhereforeJesus,also, thatHemightsanctify thepeoplewithHisownblood,sufferedwithoutthegate"(Hebrews13:12).ThepreciousbloodofChrist has donemore than simplymake expiation for their sins: it hasalso set them apart toGod asHis people. It is thatwhich has broughtthem into fellowship with the Father Himself. By the shedding of Hisbloodforus,ChristmadeitconsistentwiththehonorandholinessofGodtotakeusasHispeculiarpeople;italsoprocuredtheHolySpiritwhohas(by regeneration) fitted us for the privileges and duties of our highcalling. Thus, Christ has sanctified His people both objectively andsubjectively.Weare "sanctifiedwithHis ownblood," first, as itwas anoblation to God; second, as its merits are imputed to us; third, as itsefficacyisappliedtous.

Christ's blood "cleanses us from all sin" (1 John 7) in a threefold way.First, Godwards, by blotting out our sins and removing our defilementfromHisview(asJudge).Second,byprocuringtheHolySpirit,bywhomwe receive "the washing of regeneration" (Titus 3:5). Third, by ourconsciences being "purged" (Hebrews 9:14) as faith lays hold of theseblessedfacts,andthuswearefittedto"servethelivingGod!"Hereinwemay perceive how God puts the fullest honor on His beloved Son, bymaking Him not only the Repairer of our ruin and the triumphantUndoer of the Serpent'swork (1 John 3:8), but also giving usHis ownperfect standing before God and communicating His own holy natureunto His people — for a branch cannot be in the true vine withoutpartakingofitslife.

InthepersonofChristGodbeholdsaholinesswhichabidesHisclosestscrutiny,yes,whichrejoicesandsatisfiesHisheart;andwhateverChristis beforeGod,He is forHis people— "where the Forerunner is for usentered"(Hebrews6:20),"nowtoappearinthepresenceofGodforus"(Hebrews 9:24)! In Christ's holiness we are meet for that place untowhichDivinegracehasexaltedus,sothatweare"madetosittogetherin

theheavenliesinChristJesus"(Ephesians2:6)Thisisnotaccomplishedbyanyexperience,separatedbyalongprocessfromourjustification,butisablessedfactsincethemomentwefirstbelievedonChrist.WeareinChrist, and how can any one be in Him, and yet not be perfectlysanctified? From the first moment we were "joined to the Lord" (1Corinthians6:17),weareholybrethren,partakersoftheheavenlycalling"(Hebrews3:1).ThisiswhattheChristian'sfaithneedstolayholdofandreston,upontheauthorityofHimthatcannotlie.Nevertheless,thebesttaught,themostspiritualandmatureChristian,apprehendsthetruthhutfeeblyandinadequately,fornow"weseethroughaglassdarkly."

True,thereissuchathingasagrowthintheknowledgeofsanctification,thatis,providingourthoughtsareformedbytheWordofGod.Thereisan experimental entering into thepractical enjoyment ofwhatGodhasmade Christ to be unto us, so that by faith therein our thoughts andhabits, affections and associations are affected thereby.There is such athingasourapprehendingthegloriousstandingandstatewhichDivinegrace has given us in the Beloved, and exhibiting the influence of thesameuponourcharacterandconduct.Butthat isnotwhatweareheretreating of. That which we are now considering is the wondrous andgloriousfactthattheChristianwasascompletelysanctifiedinGod'sviewthefirstmomenthelaidholdofChristbyfaith,ashewillbewheneveryvestigeofsinhasdisappearedfromhisperson,andhestandsbeforeHimglorifiedinspiritandsoulandbody.

Butthequestionmaybeasked,WhatprovisionhasGodmadetomeettheneedsofHispeoplesinningaftertheyaresanctified?Thisfallsnotwithinthecompassofthepresentaspectofoursubject.Yetbriefly,theansweris,TheministryofChristonhighasourgreatHighPriest(Hebrews7:25)and Advocate (1 John 2:1); and their penitently confessing their sins,whichsecurestheirforgivenessandcleansing(1John1:9).ThesinsoftheChristianmarhiscommunionwithGodandhinderhisenjoymentofHissalvation,but theyaffectnothisstandingandstate inChrist. If I judgenotmyselfformysinfulfailuresandfalls,thechasteningrodwilldescendupon me, yet wielded not by an angry God, but by my loving Father(Hebrews12:5-11).

Wearenotunmindfulofthefactthatthereisnotalittleinthischapter

whichworldly-mindedprofessorsmayeasilyperverttotheirownruin—whattruthofScriptureisnotcapableofbeing"wrested"?ButthatisnoreasonwhyGod'speopleshouldhedeprivedofoneof the choicest andmostnourishingportionsoftheBreadofLife!Otherchaptersinthisbookarethoroughlycalculatedto"preservethebalanceoftruth."

　

TheSecurerofSanctification

TheChristianhasbeensanctifiedbythetriuneJehovah:infinitewisdomand fathomless grace so ordered it that he is indebted to each of theEternalThree.TheLordGoddesignedthatallthePersonsintheblessedTrinityshouldbehonoredinthemakingholyofHispeople,sothateachofThemmightbedistinctivelypraisedbyus.First,theFathersanctifiedHis people by an eternal decree, choosing them in Christ before thefoundation of the world and predestinating them unto the adoption ofchildren.Second,theSonsanctifiedHispeoplebyprocuringforthemaperfect and inalienable standing before the Judge of all, the infinitemeritsofHisfinishedworkbeingreckonedtotheiraccount.Third,GodtheSpiritmakesgoodtheFather'sdecreeandimpartstothemwhatthework of Christ procured for them: the Spirit is the actual Securer ofsanctification, applying it to their persons. Thus the believer hasabundant cause to adore and glorify the Father, the Son, and theHolySpirit.

Itisveryremarkabletoobservetheperfectharmonythereisbetweenthedifferentoperationsof theEternalThree inconnectionwiththemakingholy of the elect, and the threefold signification of the term"sanctification." In an earlier chapterwe furnishedproof that theword"tosanctify"hasathreefoldmeaning,namely,toseparate,tocleanse,toadorn.First,inScriptureapersonorthingissaidtobesanctifiedwhenitis consecrated or set apart from a common to a sacred use. So in theeternaldecreeoftheFather,theelectwereseparatedintheDivinemindfrom countless millions of our race which were to be created, and setapart for His own delight and glory. Second, where those persons andthings are unclean, they must be purified, so as to fit them for God's

pleasure and use. That was the specific work assigned to the Son: Hisprecious blood has provided themeans for our purification. Third, thepersonsorthingssanctifiedneedtobebeautifiedandadornedforGod'sservice:thisisaccomplishedbytheHolySpirit.

ItisalsostrikingandblessedtonotetherelationandorderoftheseveralactsoftheHolyThreeinconnectionwithoursanctification.Thesourceofitis"theeternalpurpose"ordecreeofGod:"bythewhichwillwearesanctified" (Hebrews 10:10). The substance of it was brought forth byChrist when He fully accomplished God's will on our behalf: "that Hemight sanctify the people with His own blood" (Hebrews 13:12). ThesecurerofitistheHolySpirit,whobyHisworkofgracewithinappliestotheindividualthesanctificationwhichtheChurchhasinitsHead:"beingsanctified by the Holy Spirit" (Romans 15:16). It is not until theComfortertakesupHisabodeintheheartthattheFather'swillbeginstobeactualizedandtheSon's"work"evidencesitsefficacytowardus.Thisgloriousgift,then,isletdowntousfromtheFather,throughtheSon,bytheSpirit.

If we consider the nature of Christ's work for His people and theperfectionoftheirstandinginHimbeforeGod,itcouldnotforamomentbe supposed that this having been accomplished by the grace,wisdom,andpowerofGod,thattheirstateshouldbeleftunaffected—thattheirposition shouldbe so gloriously changed, yet their condition remain assinfulasever;thattheyshouldbeleftintheirsinstotakecomfortfromtheir immunity to Divine wrath. The degradation, pollution, and utterruinofournature;ourestrangementfromGod,spiritualdeath,andourwholeheritageofwoearetheimmediateconsequencesofsin.Andwhatwould forgiveness, justification, and redemption in Christ mean, ifdeliverancefromallthoseconsequencesdidnotdirectlyandnecessarilyfollow?OurbeingmadetherighteousnessofGodinChrist(2Corinthians5:21) would be but an empty name, if it does not imply and entailrecoveryfromallthatsinhadforfeitedanddeliverancefromallthatsinhadincurred.ThankGodthat,intheend(whenweareglorified),willbeperfectlyeffected.

It is true that when Christ first seeks out His people He finds thementirelydestituteofholiness,yes,ofevendesireafterit;butHedoesnot

leave them in that awful state.No, suchwould neither honorHim norfulfilltheFather'swill.GloriousasisthetriumphofDivinegrace inthejustification of a sinner, through thework ofChrist as Surety, yet eventhatmustberegardedasameanstoanend.Seehowthisisbroughtoutin every scriptural statement of the purpose of grace concerning theredeemed,orthedesignofthemissionandsufferingsoftheRedeemer:"Iam come that they might have life, and that they might have it moreabundantly" (John 10:10); "Who gave Himself for us, that He mightredeemus fromall iniquity, andpurifyuntoHimself apeculiarpeople,zealous of good works" (Titus 2:14); "Whereby are given unto usexceeding great and precious promises, that by these you might bepartakersof theDivinenature,havingescaped thecorruption that is intheworld through lust" (2Peter 1:4); "Beholdwhatmannerof love theFatherhasbestoweduponus,thatweshouldbecalledthesonsofGod"(1John3:1).

SincewearemadetherighteousnessofGodinChristtheresultofthisintheChristian,must,ultimately,correspondwiththatperfection.Inotherwords,nothingshortofperfect fellowshipwith theFatherandwithHisSoncananswertoHishavingdiedonaccountofoursinsandrisenagainonaccountofourjustification;andhavingrisen,becometheHeadfandSourceofanentirelynewlifetoallwhobelieveonHim.TheaimoftheFather's love and of the Son's grace, was not only that wemight haverestored tous the lifewhichwe lost inAdam, but thatwe should have"lifemoreabundantly;"thatweshouldbebroughtbacknotmerelytothepositionofservants—whichwas thestatusofunfallenAdam—butbegiven,thewondrousplaceofsons;thatweshouldbefittednotsimplyforanearthlyparadise,butforaneternityofjoyintheimmediatepresenceofGodinHeaven.

NowitisonthegroundofwhatChristdidandearnedforHispeople,andwithaviewtotherealizationoftheFather'spurposeoftheirglorification,thattheHolySpiritisgiventotheelect.AnditmakesmuchforHispraiseand for theirpeace that theyobtain a clear and comprehensive viewofHisworkwithinthem;norcanthatbesecuredbyahurriedorsuperficialstudy of the subject. His operations are varied and manifold; yet allproceedingfromonefoundationandalladvancingtowardonegrandend.

Thatwhichwearenowtoconsideristhe"sanctificationoftheSpirit,"anexpressionwhichis foundboth in2Thessalonians2:13and1Peter1:2.Theconnectioninwhichtheexpressionoccurs inthetwopassagesJustmentioned, clearly intimates that the sanctification of the Spirit is anintegralpartofoursalvation,thatitiscloselyassociatedwithour"beliefofthetruth,"andthatitprecedesourpracticalobedience.

John Owen's definition of the Spirit's sanctification, based on 1Thessalonians5:23isasfollows,"SanctificationisanimmediateworkoftheSpiritofGodonthesoulsofbelievers,purifyingandcleansingoftheirnatures from the pollution and impurity of sin, renewing in them theimageofGod, and therebyenabling them froma spiritual andhabitualprincipleofgrace,toyieldobedienceuntoGod,accordinguntothetenorand termsof thenewcovenant,byvirtueof the life anddeathofJesusChrist.Ormorebriefly: it is theuniversal renovationof ournaturesbytheHolySpirit, into the image ofGod, through JesusChrist." Full andclearthoughthisdefinitionbe,wehumblyconceiveitisbothinadequateand inaccurate: inadequate, because it leaves out several essentialelements; inaccurate, because it confounds the effects with the cause.Later, he says, "In the sanctification of believers the Holy Spirit doesworkinthem,intheirwholesouls—theirminds,wills,andaffections—a gracious, supernatural habit, principle, and disposition of living untoGod, wherein the substance or essence, the life and being, of holinessdoesconsist."

In an article thereon Samuel Pierce said, "Sanctification, or Gospel-holiness, without which no man shall see the Lord, comprehends thewhole work of the Spirit of God within and upon us, from ourregeneration to our eternal glorification. It is the fruit and blessedconsequence ofHis indwelling us, and the continued effect of spiritualregeneration, that is, in begetting within us a nature suited to take inspiritual things, and be properly affected by them. Regeneration is therootandsanctificationisthebud,blossomandfruitwhichitproduces.InourregenerationbytheHolySpiritwearemadealivetoGod,andthisismanifestedbyour faith inChristJesus.Our lustsaremortifiedbecausewe are quickened together with Christ. And what we style thesanctification of the Spirit, which follows after regeneration has taken

place within us, consists in drawing forth that spiritual life which isconveyedtooursouls inournewbirth, intoactsandexerciseonChristandspiritualthings, inquickeningourgraces,andinleadingustowalkinthepathsofholiness,bywhichproofisgiventhatwearealivetoGodthroughJesusChristourLord."This,webelieveispreferabletoOwens,yetstillleavingsomethingtobedesired.

ExactlywhatisthesanctificationoftheSpirit?Personally,weverymuchdoubt whether that question can be satisfactorily answered in a singlesentence, for in framing one, account needs to be taken of the changewhich is produced in the believing sinner's relationship to God, hisrelationshiptoChristastheHeadof theChurch,hisrelationshipto theunregenerate, and his relationship to the Divine law. Positionally, oursanctificationbytheSpiritresultsfromourbeingvitallyunitedtoChrist,forthemomentwearelivinglyjoinedtoHim,Hisholinessbecomesours,and our standing before God is the same as His. Relatively, oursanctificationoftheSpiritissuesfromourbeingrenewedbyHim,forthemomentHequickensuswearesetapartfromthosewhoaredeadinsins.Personally, we are consecrated unto God by the Spirit's indwelling us,makingourbodiesHistemples.Experimentally,oursanctificationoftheSpirit consists in the impartation to us of a principle ("Nature") ofholiness,herebywebecomeconformedtotheDivinelaw.Letusconsidereachoftheseviewpointsseparately.

Our union to Christ is the grand hinge on which everything turns.Divorced from Him, we have nothing spiritually. Describing ourunregeneratecondition,theapostlesays,"atthattimeyouwerewithoutChrist,"andbeingwithoutHim,itnecessarilyfollows"beingaliensfromthe commonwealth of Israel, and strangers from the covenants ofpromise, having no hope, and without God in the world" (Ephesians2:12).ButthemomenttheHolySpiritmakesuslivinglyonewithChrist,allthatHehasbecomesours,wearethen"joint-heirswithHim."Justasawomanobtainstherighttoshareallthatamanhasoncesheisweddedto him, so a poor sinner becomes holy before God the moment he isvitallyunited to theHolyOne.EverythingwhichGod requires fromus,everythingwhichisneededbyus,istreasuredupforusinChrist.

ByourunionwithChristwereceiveanewandholynature,wherebywe

are capacitated for holy living, which holy living is determined andregulated by our practical and experimental fellowship with Him. ByvirtueofourfederalunionwiththefirstAdamwenotonlyhadimputedto us the guilt of his disobedience but we also received from him thesinfulnaturewhichhasvitiatedoursouls,powerfullyinfluencingallourfaculties. In like manner, by virtue of our federal union with the lastAdam,theelectnotonlyhaveimputedtothemtherighteousnessofHisobedience,buttheyalsoreceivefromHim(bytheSpirit)aholynature,whichrenewsall the facultiesof their soulsandpowerfullyaffectstheiractions. Once we become united to the Vine, the life and holy virtuewhichis inHimflowsintous,andbringsforthspiritual fruit.Thus, themomenttheSpiritunitesustoChrist,weare"sanctifiedinChristJesus"(1Corinthians1:2).

It is axiomatic that those whom God separates unto Himself must besuitedtoHimself,thatis,theymustbeholy.EquallyclearisitfromtheScriptures that,whateverGoddoesHe isdetermined that the crownofhonor for it should rest upon the head of Christ, for He is the grandCenter of all the Divine counsels. Now both of these fundamentalconsiderations are secured by God's making us partakers of His ownholiness, through creating us anew in Christ Jesus. God will neitherreceivenorownanyonewhohastheleasttaintofsin'sdefilementuponhim,and it isonlyaswearemadenewcreatures inChrist thatwe canfullymeasureuptotheunalterablerequirementsofGod.Ourstatemustbe holy as well as our standing; and as we showed in the last threechaptersChristHimselfisoursanctification,sonowweseektopointoutthatweareactuallysanctifiedinChrist—personallyandvitally.

"ButofHimareyouinChristJesus"(1Corinthians1:30)—"ofHim"bythe power and quickening operation of the Spirit. Christians aresupernaturally and livingly incorporated with Christ. "For we are Hisworkmanship, created in Christ Jesus" (Ephesians 2:10): that newcreation is accomplished in our union with His person. This is ourspiritualstate:a"newman"hasbeen"createdinrighteousnessandtrueholiness"(Ephesians4:24),andthisweareexhortedto"puton"ormakemanifest.Thisisnotatallamatterofprogressorattainment,butistrueof every Christian themoment he is born again. The terms "created in

righteousness (our justification) and true holiness" (our sanctification)describe what the "new man" is in Christ. It is not simply somethingwhichwearetopursuethoughthatistrue,andis intimatedinthe"putyouon;"but it iswhatallChristiansactuallyare: their sanctification inChrist is anaccomplished fact: it is justbecauseChristians are "saints"theyaretoleadsaintlylives.

ThebelieverbeginshisChristianlifebyhavingbeenperfectlysanctifiedinChrist.Justasbothourstandingandstatewereradicallyaffectedbyvirtueofourunionwith the firstAdam,sobothourstandingandstatearecompletelychangedbyvirtueofourunionwiththelastAdam.Asthebeliever has a perfect standing in holiness before God because of hisfederalunionwithChrist,sohisstateisperfectbeforeGod,becauseheisnowvitallyunitedtoChrist:heisinChrist,andChrist is inhim.Bytheregenerating operation of the Spirit we are "joined unto the Lord" (1Corinthians6:17).Themomenttheywerebornagain,allChristiansweresanctifiedinChristwithasanctificationtowhichnogrowthingrace,noattainments in holy living, can add one iota. Their sanctification, liketheirjustification,is"completeinHim"(Colossians2:10).ChristHimselfistheirlife,andHebecomessuchbyapersonaluniontoHimselfwhichnothing candissolve. From themoment of his newbirth every child ofGodisa"saintinChristJesus"(Romans1:7),oneofthe"holybrethren"(Hebrews3:1);anditisjustbecausetheyaresuch,theyarecalledupontoliveholylives.0whatcausewehavetoadorethegrace,thewisdom,andthepowerofGod!

WhenoneofGod'selectisquickenedintonewnessoflifeagreatchangeismade relatively, that is, in connectionwith his relation to his fellowmen.Previously,hetoowasbothintheworldandofit,beingnumberedwiththeungodly,andenjoyingtheirfellowship.Butatregenerationheisbornuntoanewfamily,eventhelivingfamilyofGod,andhenceforthhisstanding isno longeramong thosewhoare "withoutChrist:" "WhohasdeliveredusfromthePowerofdarkness,andhastranslatedus intothekingdomofHisdearSon"(Colossians1:13).Thus,whenoneismadealivein Christ by theHoly Spirit, he at once becomes separated from thosewhoaredeadintrespassesandsinsandthereforethisisanotheraspectofthe"sanctificationoftheSpirit."Thiswastypedoutofold.Whenthe

Lordwas revealeduntoAbraham, theword tohimwas "Getyououtofyourcountry,andfromyourkindred"(Genesis21:1).SoagainitwaswithIsrael: no sooner were they delivered from the Angel of Death by thebloodofthelamb,thantheywererequiredtoleaveEgyptbehindthem.

Personally we are sanctified or consecrated unto God by the Spirit'sindwelling us and making our bodies His temples. As He came uponChristHimself("withoutmeasure")so,induetime,HeisgiventoeachofHismembers: "youhaveanUnction (theSpirit) from theHolyOne"—Christ; "the Anointing (the Spirit) which you have received of Him(Christ) abides in you" (1 John2:20, 27)— it is from this very factwereceive our name, for "Christian" means "an anointed one," the termbeingtakenfromthetypeinPsalm133:2.ItistheindwellingpresenceoftheHoly Spirit which constitutes a believer a holy person. That whichmadeCanaan the"holy" land,Jerusalemthe"holy"city, the temple the"holy"place,wasthepresenceandappearingoftheHolyOnethere!Andthatwhichmakes anyman "holy" is theperpetual abidingof theSpiritwithin him. Needless to say, His indwelling of us necessarily producesfruitsofholinessinheartandlife—thiswillcomebeforeusinthesequel.

Amazing, blessed, and glorious fact, the Holy Spirit indwells theregenerate so that their bodies become the temples of the living God."The Holy Spirit descends on them and enters within them, inconsequenceoftheirunionwithChrist.HecomesfromHeaventomakeknownthisunionbetweenChristandthem.HeistheDivineManifesterofit.Hedwellsinusasawellofwaterspringingupintoeverlastinglife.HeabideswithusasourDivineComforter,andwillbeourGuideevenuntodeath,andcontinueHislife-givinginfluencesinusanddwellinus,fillinguswithallthefullnessofGodinHeavenforever"(S.E.Pierce).

ThisindwellingoftheSpiritis,intheorderofGod,subsequenttoandinconsequence of our being sanctified by the blood of Jesus; for it isobviousthatGodcouldnot"dwell"inthosewhowerestandingundertheimputationoftheirguilt.TheHolySpirit,therefore,fromtheveryfactofmakingourbodiesHis temples,attestsand evidences the completenessand perpetuity of the sanctification which is ours by the sacrifice ofChrist.HecomestousnottoprocureblessingswhichChristhasalreadypurchasedforus,buttomakethemknowntous:"Nowwehavereceived,

notthespiritoftheworld,buttheSpiritwhichisofGod;thatwemightknowthethingsthatarefreelygiventousofGod"(1Corinthians2:12).HecomestosustainthoseinwhomthelifeofChristnowis.　

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"Sanctification of the Spirit" (2Thessalonians 2:13) is a comprehensiveexpressionwhich has a fourfold significance at least. First, it points tothatsupernaturaloperationoftheSpiritwherebyasinner is"createdinChristJesus"(Ephesians2:10),madevitallyonewithHim,andtherebyapartaker ofHis holiness. Second, it tells of the vital changewhich thisproduces in his relation to the ungodly: having been quickened intonewnessoflife,heisatonceseparatedfromthosewhoaredeadinsins,so that both as to his standing and state he is no longer with themcommontoSatan,sinandtheworld.Third,itspeaksoftheSpiritHimselftaking up His abode in the quickened soul, thereby rendering himpersonallyholy.Fourth,itreferstoHisbringingtheheartintoconformitywiththeDivinelaw,withallthatthatconnotes.Beforetakingupthislastpoint,wewillofferafewmoreremarksuponthethird.

The coming of this Divine and glorious Person to indwell one who isdepraved and sinful is both amarvel and amystery: amarvel thatHeshould, a mystery that He would. How is it possible for Him who isineffablyholy todwellwithin thosewhoare sounholy?Nota few havesaid it is impossible, and were it not for the plain declarations ofScripturethereon,probablyallofuswouldcometothesameconclusion.ButGod'swaysareverydifferentfromours,andHisloveandgracehaveachieved that which our poor hearts had never conceived of. This hasbeenclearlyrecognizedinconnectionwiththeamazingbirth,andthestillmoreamazingdeathofChrist;butithasnotbeensodefinitelyperceivedinconnectionwiththedescentoftheSpirittoindwellbelievers.

ThereisastrikinganalogybetweentheadventtothisearthofthesecondpersonoftheTrinityandtheadventofthethirdperson,andthemarvelandmysteryoftheoneshouldprepareusfortheother.Hadthesamenotbecome an historical fact, who among us had ever supposed that theFatherhadsufferedHisbelovedSontoentersuchdepthsofdegradationasHedid?WhoamongushadeverimaginedthattheLordofglorywould

lie in a manger? But He did! In view of that, why should we be sostaggeredattheconceptoftheHolySpirit'senteringourpoorhearts?AstheFatherwaspleasedtoallowthegloryoftheSontobeeclipsedforaseason by the degradation into which He descended, so in a very realsense He suffers the glory of the Spirit to be hid for a season by thehumiliationofHistabernaclinginourbodies.

ItisonthegroundofChrist'sworkthattheSpiritcomestous."WhateverwereceivehereisbuttheresultofthefullnessgiventousinChrist.IftheSpiritcomes todwell inusas theSpiritofpeace, it isbecauseJesusbyHis blood, once offered, hath secured for us that peace. If the Spiritcomes as the Spirit of glory, it is because Jesus has entered into andsecured glory for us. If the Spirit comes as the Spirit of sonship, it isbecauseJesushasreturnedforustothebosomoftheFatherandbroughtus into the nearness of the same love. If the Spirit comes to us as theSpiritoflife,itisbecauseofthelifehiddenforusinChristwithGod.TheindwellingoftheSpiritthereforebeingaresultoftheabidingrelationtoGodintowhichtheresurrectionandascensionofourLordhasbroughtus, must of necessity be an abiding presence. Consequently, thesanctificationwhichresultsfromthefactofHispresenceinusandfromthe fact of the newman being created in us, must be a complete andabidingsanctification—ascompleteandasabidingastherelationwhichChristholdstousinredemptionastheRepresentativeandHeadofHismysticalbody"(B.W.Newton).

Yetletitbepointedoutthat,theblessedSpiritdoesnotallowourheartsto remain in theawful condition inwhichHe first finds them;and thisbrings us to our fourth point. In Titus 3:5 we read "according to HismercyHesavedus,bythewashingofregeneration,andrenewingoftheHolySpirit."All that iscomprehended in this"washing"wemaynotbeable to say, but it certainly includes the casting of all idols out of ourhearts,tosuchanextentthatGodnowoccupiesthethroneofit.Bythis"washingofregeneration"thesoulissocleansedfromitsnativepollutionthatsinisnolongerloved,butloathed;theDivinelawisnolongerhated,but delighted in; and the affections are raised from things below untothingsabove.Wearewellawareofthefactthatthisistheparticularpointwhichmostexerciseshonest consciences; yet,Goddoesnot intend that

ourdifficultiesshouldbesoclearedupinthislifethatallexerciseofheartshouldbeatanend.

Though itbe truethat the fleshremainsunaltered in theChristian,andthatattimesitsactivitiesaresuchthatourevidencesofregenerationarecloudedover,yetitremainsthatagreatchangewaswroughtinusatthenew birth, the effects of which abide. Though it be true that a sea ofcorruptionstilldwellswithin,andthatattimessinragesviolently,andsoprevailsthatitseemsamockerytoconcludethatwehavebeendeliveredfromitsdomination;yetthisdoesnotalterthefactthatamiracleofgracehas been wrought within us. Though the Christian is conscious of somuch filth within, he has experienced the "washing of regeneration."Before the new birth he saw no beauty in Christ that he should desireHim;butnowheviewsHimas"theFairestamongtenthousand."Before,helovedthoselikehimself;butnowhe"lovesthebrethren"(1John3:14).Moreover, his understanding has been cleansed from many pollutingerrorsandheresies.Finally,itisafactthatthemainstreamofhisdesiresrunsoutafterGod.

But "the washing of regeneration" is only the negative side: positivelythereis"therenewingoftheHolySpirit."Thoughthis"renewing"fallsfarshortofwhatwilltakeplaceinthesaintathisglorification,yetitisaveryrealandradicalexperience.Agreatchangeandrenovationismadeinthesoul,whichhasabeneficialeffectuponallofitsfaculties.This"renewingoftheHolySpirit"hasinitatransformingpower,sothattheheartandmindarebroughtintoanobedientialframetowardGod.Thesoulisnowable to discern that God's will is the most "good and acceptable andperfect"(Rom.12:2)ofall,andthereisadeepdesireandasincereeffortmadetobecomeconformedthereto.Butletitbecarefullynotedthatthepresentandnot thepast tense isemployed inTitus3:5—notyouwerewashedand renewed,but a "washing" and "renewing:" it is a continualworkoftheSpirit.

Beforeproceedingtoshowfurther thenatureof theSpirit'sworkinthesoul in His sanctifying operations, let it be pointed out that what ourheartsmostneedtolayholdofandrestonisthatwhichhasbeenbeforeus in the last few chapters. The believer has already been perfectlysanctifiedinthedecreeandpurposeoftheFather.Christhaswroughtout

forhimthatwhich,whenreckonedtohisaccount,perfectly fitshimforthe courts of God's temple above. Themoment he is quickened by theSpirithe is created inChrist,"and therefore "sanctified inChrist:" thusboth his standing and state are holy in God's sight. Furthermore, theSpirit's indwelling him, making his body His temple, constitutes himpersonallyholy—justasthepresenceofGodinthetemplemadeCanaanthe"holyland"andJerusalemthe"holycity."

ItisoftheveryfirstimportancethattheChristianshouldbethoroughlyclearuponthispoint.Wedonotbecomesaintsbyholyactions—thatisthe fundamental error of all false religions.No,wemust first be saintsbeforetherecanbeanyholyactions,asthefountainmustbepurebeforeitsstreamcanbe,thetreegoodifitsfruitistobewholesome.TheorderofScriptureis"Letitnotbeoncenamedamongyou,asbecomesSaints"(Ephesians5:3),and"butnowareyoulightintheLord:walkaschildrenof light"(Ephesians58);"inbehaviorasbecomesholiness" (Titus2:3).Godfirstsetsourheartsatrest,beforeHebidsourhandsengageinHisservice. He gives life, that we may be capacitated to render love. Hecreates in us a sanctified nature, that theremay be sanctified conduct.Godpresents us spotless in theHoliest of all according to the blood ofsprinkling,that,comingforthwithaconsciencepurgedfromdeadworks,wemayseektopleaseandglorifyHim.

Itisthecreatingofthisholynaturewithinusthatwemustnextconsider."Itissomethingthatisholy,bothinitsprinciple,andinitsactions;andissuperior to anything that can come from man, or be performed byhimself. It does not lie in a conformity to the light of nature, and thedictatesof it;nor is itwhatmaygoby thenameofmoralvirtue,whichwas exercised by some of the heathen philosophers, to a very greatdegree,andyettheyhadnotagrainofholinessinthem;butwerefullofthe lustsof envy,pride, revenge, etc., nordoes it lie in abare, externalconformity to the lawofGod, or in an outward reformation of life andmanners:thisappearedinthePhariseestoagreatdegree,whowerepurein their own eyes, and thought themselves holier than others, anddisdainedthem,andyettheirheartswerefullofallmannerofimpurity.

"Noris itwhatiscalledrestraininggrace:personsmayberestrainedbytheinjunctionofparentsandmasters,bythelawsofmagistrates,andby

theministryoftheWord,fromthegrossersinsoflife;andbepreserved,bytheprovidenceofGod,fromthepollutionsoftheworld,andyetnotbesanctified. Nor are gifts, ordinary or extraordinary, sanctifying grace:Judas Iscariotnodoubthadboth, the ordinarygifts of apreacher, andtheextraordinarygiftsofanapostle;yethewasnotaholyman.Giftsarenotgraces:amanmayhaveallgiftsandallknowledge,andspeakwiththetongueofmen,andangels,andnothavegrace;theremaybeasilvertongue where there is an unsanctified heart. Nor is sanctification arestorationof the lost image ofAdam, or an amendment of that imagemarredbythesinofman;oranewvampingupof theoldprinciplesofnature"(JohnGill).

Havingseenwhat thisholynature, impartedbytheSpirit, isnot; letusendeavortodefinewhatitis.Itissomethingentirelynew:anewcreation,anewheart, a new spirit, a newman, the conformingof us to anotherimage,eventothatofthelastAdam,theSonofGod.Itistheimpartationof a holy principle, implanted in themidst of corruption, like a lovelyrosebushgrowingoutofadung-heap. It is the carrying forwardof that"goodwork"beguninusatregeneration(Philippians1:6).Itiscalledbymany names, such as "the inwardman" (2 Corinthians 4:16) and "thehidden man of the heart" (1 Peter 3:4), not only because it has itsresidence in the soul, but because our fellows can see it not. It isdesignated "seed" (1 John 3 :9) and "spirit" (John 3:6) because it iswroughtinusbytheSpiritofGod.Itislikenedtoa"root"(Job19:28),to"good treasure of the heart" (Matthew 12:35), to "oil in the vessel"(Matthew 25:4) — by "oil" there is meant grace, so called for itsilluminatingnature ingivingdiscernmenttotheunderstanding,andforitssupplyingandsofteningnature,takingoffthehardnessfromtheheartandthestubbornnessfromthewill.

Itisinthisaspectofoursanctificationthatwearriveatthethirdmeaningoftheterm:theblessedSpiritnotonlyseparatesfromthecommonherdoftheunregenerate,cleansesourheartsfromthepollutionofsin,butHesuitably adorns the temple in which He now dwells. This He does bymaking us partakers of "the Divine nature" (2 Peter 1:4), which is apositive thing, the communication of a holy principle, whereby we are"renewedaftertheimageofGod."WhentheLevitesweretoministerin

theholyplace,notonlyweretheyrequiredtowashthemselves,buttoputontheirpriestlyattireandornaments,whichwerelovelyandbeautiful.Inlikemanner,believersareaholyandroyalpriesthood (1Peter2:5), fortheyhavenotonlybeenwashedfromthefilthofsin,butare"allgloriouswithin" (Psalm 45:13). They have not only had the robe of imputedrighteousnessputuponthem(Isaiah61:10),butthebeautifyinggraceoftheSpirithasbeenimplantedinthem.

It isbythereceptionof thisholyprincipleornaturethatthebeliever isfreed from the domination of sin and brought into the liberty ofrighteousness,thoughnotuntildeathishedeliveredfromtheplagueandpresenceofsin.Attheirjustificationbelieversobtainarelativeorjudicialsanctification,whichprovidesforthemaperfectstandingbeforeGod,bywhich they receive proof of their covenant relationship with Him, thatthey are His peculiar people, His "treasure," His "portion." But more,theyarealsoinherentlysanctifiedintheirpersonsbyagraciousworkoftheSpiritwithintheirsouls.Theyare"renewed"throughoutthewholeoftheirbeings; foras thepoisonofsinwasdiffusedthroughout theentireman,soisgrace.Ithelpsnotalittletoperceivethat,asThomas.Bostonpointedout longagoinhis"Man'sFourfoldState,""Holiness isnotonegraceonly,butallthegracesoftheSpirit:itisaconstellationofgraces;itisallthegracesintheirseedandroot."

Yetletitbepointedoutthat,thoughthewholeoftheChristian'spersonisrenewed by the Spirit, and all the faculties of his soul are renovated,nevertheless, there isnooperationofgraceuponhisoldnature,so thatits evil is expelled: the "flesh" or principle of indwelling sin is neithereradicatednorpurifiednormadegood.Our "oldman" (whichmust bedistinguishedfromthesoulanditsfaculties)is"corruptaccordingtothedeceitful lusts,"andremains sountil the endof our earthlypilgrimage,everstrivingagainstthe"spirit"orprincipleofholinessor"newman."Asthesoulattheveryfirstmomentofitsunionwiththebody(inthewomb)became sinful, so it is not until themoment of its dissolution from thebodythatthesoulbecomesinherentlysinless.Asanolddivinequaintlysaid, "Sin brought death into the world, and God, in a way of holyresentment,makesuseofdeathtoputanendtotheverybeingofsininHissaints."

Many readerswill realize thatwe are here engaged in grapplingwith adifficultandintricatepoint.Nomaniscompetenttogivesuchaclearandcomprehensivedescriptionofourinwardsanctificationthatalldifficultyisclearedup:themosthecandoistopointoutwhatitisnot,andthenseektoindicatethedirectioninwhichitsrealnatureistobesought.Asafurther effort toward this itmay be said that, this principle of holinesswhich the Spirit imparts to the believer consists of spiritual light,whereby the heart is (partly) delivered from the darkness inwhich theFallenvelopedit.Itissuchanopeningoftheeyesofourunderstandingsthatweare enabled to see spiritual thingsanddiscern their excellency;for before we are sanctified by the Spirit we are totally blind to theirrealityandbeauty:suchpassagesasJohn1:5;Acts26:18;2Corinthians4:6;Ephesians5:8;Colossians1:13;1Peter2:9(readthem!)makesthisclear.

Further,thatprincipleofholinesswhichtheSpiritimpartstothebelieverconsistsofspirituallife.Previoustoitsreceptionthesoulisinastateofspiritualdeath,thatis,itisalienatedfromandincapacitatedtowardGod.AtourrenewingbytheSpirit,wereceiveavitalprincipleofspirituallife:compareJohn5:24; 10:11, 28;Romans8:2;Ephesians2:1. It is by thisnew lifewearecapacitated for communionwithandobedience toGod.Once more; that principle of holiness consists of spiritual love. ThenaturalmanisinastateofenmitywithGod;butatregenerationthereisimplanted that which delights in and cleaves to God: compareDeuteronomy30:6;Romans5:5;Galatians5:24.As"light"thisprincipleofholinessaffectstheunderstanding,as"life"itinfluencesandmovesthewill,as"love"itdirectsandmoldstheaffections.ThusalsoitpartakesoftheverynatureofHimwhoisLight,Life,andLove."LetthebeautyoftheLordbeuponus"(Psalm90:17)signifies"letthisprincipleofholiness(aslight,life,andlove)behealthywithinandmademanifestthroughandbyus.

Butwemustnowturntothemostimportantaspectofall,ofthenatureofthisprincipleofholiness,wherebytheSpiritsanctifiedusinherently.OurexperimentalsanctificationconsistsinourheartsbeingconformedtotheDivine law.Thisshouldbesoobvious thatno laboredargument shouldberequiredtoestablishthefact.Asallsinisatransgressionofthelaw(I

John3:4),soallholinessmustbeafulfillingofthelaw.Thenaturalmanisnotsubject to the law,neither indeedcanhebe (Romans8:7).Why?Becauseheisdevoidofthatprinciplefromwhichacceptableobediencetothe law can proceed. The great requirement of the law is love: love toGod, and love to our neighbor; but regarding the unregenerate it iswritten, "youhavenot the loveofGod in you" (John542).Hence it isthat God's promise to His elect is "The Lord your God will circumciseyourheart,andtheheartofyourseed,tolovetheLordyourGodwithallyourheart"(Deuteronomy30:6)—for"loveisthefulfillingofthelaw."

ThisisthegrandpromiseoftheCovenant:"IwillputMylawsintotheirmind,andwritethemintheirhearts"(Hebrews8:10);andagain,"IwillputMySpiritwithinyou,andcauseyoutowalkinMystatutes"(Ezekiel36:27). As we said in the preceding article: when Christ comes to HispeopleHe finds thementirelydestitute of holiness, and of every desireafterit;butHedoesnotleavetheminthatawfulcondition.No,HesendsforththeHolySpirit,communicatestothemasincereloveforGod,andimpartstothemaprincipleor"nature"whichdelightsinHisways."TheythatareinthefleshcannotpleaseGod"(Romans8:8).Why?BecauseanyworktobepleasingtoHimmustproceedfromarightprinciple(lovetoHim),beperformedbyarightrule(HisLaw,orrevealedwill),andhavearight end in view (His glory); and this is only made possible by thesanctificationoftheSpirit.

Experimentalholiness is conformityofheart and life to theDivine law.ThelawofGodis"holy,justandgood"(Romans7:12),andthereforedoesit require inward righteousness or conformity as well as outward; andthis requirement is fully met by the wondrous and gracious provisionwhich God has made for His people. Here again we may behold thestrikingandblessedcooperationbetweentheEternalThree.TheFather,as the King and Judge of all, gave the Law. The Son, as our Surety,fulfilledtheLaw.TheSpiritisgiventoworkinusconformitytotheLaw:first, by imparting a nature which loves it; second, by instructing andgivingusaknowledgeofitsextensiverequirements;third,byproducingin us strivings after obedience to its precepts. Not only is the perfectobedienceofChristimputedtoHispeople,butanaturewhichdelightsinthe law is imparted to them. But because of the opposition from

indwellingsin,perfectobediencetothelawisnotpossibleinthislife;yet,forChrist'ssake,Godacceptstheirsincerebutimperfectobedience.

WemustdistinguishbetweentheHolySpiritandtheprincipleofholinesswhichHeimpartsatregeneration:theCreatorandthenatureHecreatesmust not be confounded. It is byHis indwelling the Christian thatHesustainsanddevelops, continuesandperfects, this goodworkwhichhehasbeguninus.Hetakespossessionofthesoultostrengthenanddirectits faculties. It is from the principle of holiness which He hascommunicated to us that there proceeds the fruits of holiness —sanctifieddesires,actionsandworks.Yetthatnewprincipleornaturehasnostrengthofitsown:onlyasitisdailyrenewed,empowered,controlled,anddirectedbyitsGiver,doweact"asbecomesholiness."Hiscontinuedwork of sanctificationwithin us proceeds in the twofold process of themortification(subduing)oftheoldmanandthevivification(quickening)ofthenewman.

ThefruitoftheSpirit'ssanctificationofusexperimentally,appearsinourseparationfromevilandtheworld.Butbecauseof the fleshwithin,ourwalk is not perfect. Oftentimes there is little for the eye of sense todistinguish in those in whom the Spirit dwells from the moral andrespectableworldlings;yes,oftentheyputus toshame."Itdoesnotyetappear what we shall be." "The world knows us not." But the heart iswashedfromtheprevailing loveofsinby the tearsof repentancewhichtheChristianismovedtofrequentlyshed.Everynewactoffaithuponthecleansing blood of Christ carries forward the work of experimentalsanctificationtoafurtherdegree.AsNaamanwasrequiredtodipintheJordanagainandagain,yes,seventimes,untilhewaswhollypurgedofhisbodilyleprosy;sothesouloftheChristian—consciousofsomuchofthe filth of sin still defiling him — continues to dip in that "fountainopenedforsinandforimpurity."ThankGod,onedayChristwill"presenttoHimself a glorious Church, not having spot or wrinkle, or any suchthing"(Ephesians5:27).

　

TheRuleofSanctification

HavingconsideredthedistinctactsoftheFather,theSon,andtheHolySpiritinthesanctificationoftheChurch,wemustnowcarefully inquireastotheRulebywhichall trueholinessisdetermined,theStandardbywhich it isweighed and towhich itmust be conformed. This also is ofdeepimportance,forifwemistakethelineandplummetofholiness,thenall our efforts after it will be wide of the mark. On this aspect of oursubjecttherealsoprevailswidespreadignoranceandconfusiontoday,sothatweareobligedtoproceedslowlyandenterratherlengthilyintoit.Ifone class of our readers sorely needed— for the strengthening of theirfaithand the comfortof theirhearts—a somewhat full setting forthoftheperfectsanctificationwhichbelievershaveinChrist,anotherclassofour readers certainly require— for the illuminationof theirminds andthe searching of their conscience — a setting forth in detail of theDivinely-provided"Rule."

Inpreviouschapterswehaveshownthatholinessistheantithesisofsin,and thereforeas "sin is the transgression (adeviation fromorviolationof)theLaw"(1John3:4),holinessmustbeaconformitytotheLaw.As"sin" is a general term to connote all that is evil, foul, and morallyloathsome,soholiness"isageneraltermtosignifyallthatisgood,pure,andmorally virtuous or wicked, praiseworthy or blameworthy, as theyexpress the desires, designs, and choices of the heart. As all sin is aspecies of self-love — self-will, self-pleasing, self-gratification — so allholiness consists of unselfish or unselfish love — to God and ourneighbor:1Corinthians13suppliesafullandbeautifuldelineationofthenatureofholiness: substitute the term "holiness" for "love" all throughthatchapter.AssinisthetransgressingoftheLaw,soloveisthefulfillingoftheLaw(Romans13:10).

The spirituality and religion ofman in his original state consisted in aperfectconformitytotheDivineLaw,whichwasthelawofhisnature(forhewas created in the image and likeness ofGod),with the addition ofpositive precepts. But whenman lost his innocency and became guiltyanddepraved,hefellnotonlyunderthewrathofGod,butalsounderthedominion of sin. Consequently, he now needs both a Redeemer, and aSanctifier;andintheGospelbothareprovided.Alasthatsooftentodayonly a half Gospel, a mutilated Gospel, is being preached — whereby

sinners are made "twofold more the children of Hell" than they werebefore they heard it! In theGospel away is revealed for our obtainingbothpardoningmercyandsanctifyinggrace.TheGospelpresentsChristnotonlyasaDelivererfromthewrathtocome(1Thessalonians1:10),butalsoastheSanctifierofHisChurch(Ephesians5:26).

InHisworkofsanctifyingtheChurchChristrestoresHispeopleuntoaconformity to the Law. Before supplying proof of this statement, let uscarefullyobservewhatitiswhichtheLawrequiresofus."Jesussaiduntohim, you shall love theLord yourGodwith all yourheart, andwith allyour soul, and with all your mind. This is the first and greatcommandment. And the second is like unto it, You shall love yourneighborasyourself.OnthesetwocommandmentshangalltheLawandthe Prophets" (Matthew 22:37-40). Christ here summed up the tencommandments in these two, and every duty enjoined by the Law andinculcated by the Prophets is but a deduction or amplification of thesetwo,inwhichallareradicallycontained.Hereis,first,thedutyrequired— love toGod and our neighbor. Second, the ground or reason of thisduty—becauseHeistheLordourGod.Third,themeasureofthisduty—withalltheheart.

ThegrandreasonwhyGod,thealoneGovernoroftheworld,evermadetheLaw,requiringustoloveHimwithallourhearts,wasbecauseitis,inits own nature, infinitely just and fitting. That Law is an eternal andunalterableRuleofRighteousness,whichcannotbeabrogatedoralteredin the least iota, for it is anunchangingexpressionofGod's immutablemoralcharacter.TosupposethatHewouldeverrepealorevenabatetheLaw—whenthegroundsandreasonsofGod'sfirstmakingitremainasforcibleasever,whenthatwhichitrequires isas justandmeetasever,andwhichitbecomesHimasthemoralRuleroftheuniversetorequireas much as ever — casts the highest reproach upon all His gloriousperfections. Such a horrible insinuation could have originated nowhereelsethaninthefoulmindoftheFiend,thearch-enemyofGod,andistoberejectedbyuswiththeutmostabhorrence.

ToimagineGodrepealingthemoralLaw,whichistheruleofallholinessand the condemner of all sin, would be supposing Him to release Hiscreatures from giving unto Him the full glory which is His due, and

allowingthemtoholdbackapartofitatleast.ItsupposesHimreleasingHiscreaturesfromthatwhichisrightandallowingthemtodothatwhichiswrong.Yes,suchavilesuppositionreflectsuponGod'sverygoodness,for so far from it being a blessing and benefit to His creatures, therepealingoralteringthisLaw,whichissoperfectlysuitedtotheirhighesthappiness, would be one of the sorest calamities that could happen. IfGod had rather thatHeaven and earth should pass away than that theleast jotortittleoftheLaw,shouldfail (Matthew5:18),howsteadfastlyshould we resist every effort of Satan's to rob us of this Divine rule,weakenitsauthorityoverourhearts,orprejudiceusagainstit.

Inthelightofwhathasbeenpointedout,howunspeakablyhorrible,thatvile blasphemy, to imagine that the Son Himself should come fromHeaven, become incarnate, and die the death of the cross, with thepurpose of securing forHis people a rescinding or abating of the Law,andobtain for thema lawless liberty.What!hadHe so little regard forHisFather's interestsandglory,forthehonorofHisLaw,thatHeshedHispreciousbloodsoastopersuadethegreatGovernorof theworldtoslackenthereinsofHisgovernmentandobtainforHispeopleanimpiouslicense?Perishthethought.LetallwholovetheLordriseupinrighteousindignationagainstsuchanatrocioussluruponHisholycharacter,andloathe it as a Satanic slander — no matter by whom propagated. AnySpirit-taught reader must surely see that such a wicked idea as theaffirming thatChrist is theonewhohasmadean endof theLaw, is tomakeHimthefriendofsinandtheenemyofGod!

Pauseforamomentandweighcarefullytheimplications.HowcouldGodpossiblyvindicatethehonorofHisgreatnamewereHetoeitherrepealorabatethatlawwhichrequireslovetoHimwithallourhearts?WouldnotthisbeclearlytantamounttosayingthatHehadpreviouslyrequiredmorethanwasHisdue?Or,toputit inanotherform,thatHedoesnotnowdesiresomuchfromHiscreaturesasHeformerlydid?Or,tostatethe issue yetmore baldly: shouldGod now (since the cross) relinquishHis rights and freely allow His creatures to despise Him and sin withimpunity?Lookat itanotherway: towhatpurposeshouldChristdie inordertosecureanabatementfromthatLaw?Whatneedwasthereforit?or what good could it do? If the Law really demanded toomuch, then

justice requiredGod tomake the abatement; in such case the death ofChrist was needless. Or if the Law required what was right, then Godcouldnotinjusticemakeanyabatement,andsoChristdiedinvain!

ButsofarfromChristcomingintothisworldwithanysuchevildesign,Heexpresslydeclared,"ThinknotthatIamcometodestroytheLaw,ortheProphets;Iamnotcometodestroy,buttofulfill.FortrulyIsayuntoyou,UntilHeavenandearthpass, one jot or one tittle shall in nowisepass from the Law, until all be fulfilled,Whoever therefore shall breakone of these least commandments, and shall teachmen so, he shall becalledtheleastinthekingdomofHeaven:butwhoevershalldoandteachthem,thesameshallbecalledgreatinthekingdomofHeaven"(Matthew5:17-19). This is the very thing He condemned the Pharisees for allthrough this chapter. They, in effect, taught this very doctrine, that theLawwasabated, that itsexactingdemandswere relaxed.TheyaffirmedthatthoughtheLawdidforbidsomeexternalandgrossactsofsin,yetitdidnot reprehend the first stirringsof corruption in theheartor lesseriniquities.

Forinstance,thePhariseestaughtthat,murdermustnotbecommitted,but there was no harm in being angry, speaking reproachfully, orharboringasecretgrudgeintheheart(Matthew5:21-26).Thatadulterymust not be committed, yet there was no evil in having lasciviousthoughts(vv.27-30).Thatwemustnotbeguiltyofperjury,yettherewasnoharminpettyoathsincommonconversation(vv.33-37).Thatfriendsmustnotbehated,yet itwasquitepermissibletohateenemies(vv.43-47).These,andsuchlikeallowances,theytaughtweremadeintheLaw,andthereforewerenotsinful.ButsuchdoctrineourSaviorcondemnedaserroneous and damning, insisting that the Law requires us to be asperfectasourheavenlyFatherisperfect(5.48),anddeclaringthatifourrighteousnessexceednot thatof thescribesandPhariseeswecouldnotenter the kingdom of Heaven (Matthew 5:20). How far, then, was ourholyLordfromabatingGod'sLaw,orlesseningourobligationstoperfectconformitytoit!

Thefactofthematteris(andherewewillproceedtoadducesomeoftheproofs forourstatementat thebeginningof thefourthparagraph), thatChristcame into theworld for theexpresspurposeof givingapractical

demonstration,inthemostpublicmanner,thatGodisworthyofallthatlove, honor, and obedience which the Law requires, and that sin is asgreatanevilasthepunishmentoftheLawimplies,andtherebydeclaredGod'srighteousnessandhatredofsin,totheendthatGodmightbejustandyettheJustifierofeverysincerebeliever.ThisChristdidbyobeyingtheprecepts and suffering the death-penalty of theLaw in the steadofHis people. The great design of the incarnation, life and death of ourblessedLordwas tomaintainandmagnify theDivine government, andsecure the salvation ofHis people in away that placed supreme honorupontheLaw.

ThechiefobjectbeforethebelovedSonintakinguponHimtheformofaservantwastomeetthedemandsoftheLaw.Hisworkherehadaprimerespect to the Law of God, so that sinners should be justified andsanctifiedwithoutsettingasideitsrequirementsorwithoutshowingtheleastdisregardtoit.First.Hewas"madeundertheLaw"(Galatians4:4)—amazingplacefortheLordofglorytotake!Second,Hedeclared,"Lo,Icome:inthevolumeofthebookitiswrittenofMe,IdelighttodoYourwill, 0my God; yes, Your Law is withinMy heart" (Psalm 40:7, 8) —enshrinedinHisaffections.Third,HeflawlesslyobeyedthecommandsoftheLawinthought,andword,anddeed:asaChildHewassubjecttoHisparents (Luke 2:51); asManHe honored the sabbath (Luke 4:16), andrefusedtoworshiporserveanybuttheLordHisGod(Luke4:8).Fourth,whenJohndemurredatbaptizingHim,Heanswered"Thusitbecomesustofulfillallrighteousness"(Matthew3:15)—whataproofofHislovefortheLawgiver insubmittingtoHisordinance!whatproofofHis loveforHispeople intakingHisplacealongsideof theminthatwhichspokeofdeath!

Thetruth is, that itwasGod'sowninfiniteaversionto therepealof theLaw,asathingutterlyunfitandwrong,whichwastheverythingwhichmadethedeathofChristneedful. If theLawmighthavebeen repealed,thensinnerscouldhavebeensavedwithoutanymoreado;butifitmustnotberepealed,thenthedemandsofitmustbeansweredbysomeothermeans,oreverysinnerwouldbeeternallydamned.Itwasbecauseofthisthat Christ willingly interposed, and "magnified the Law and made ithonorable" (Isaiah 42:21), so securing the honor of God's holiness and

justice, so establishing His law and government, that a way has beenopened for Him to pardon the very chief of sinners withoutcompromising Himself to the slightest degree. "As many as are of theworksoftheLawareunderthecurse...ChristhasredeemedusfromthecurseoftheLaw,beingmadeacurseforus"(Galatians3:10,13).

ChristlovedHisFather'shonorfartoomuchtorevokeHisLaw,orbringHispeopleintoastateofinsubordinationtoHisauthority;andHelovedthemtoowelltoturnthemadriftfrom"theperfectLawofliberty."Readcarefully the inspired record of His life upon earth, and you will notdiscoverasinglewordfallingfromHislipswhichexpressestheslightestdisrespectfortheLaw.InsteadwefindthatHebadeHisdisciplesdountomenwhateverwewouldthattheyshoulddountousbecause"thisistheLawandtheProphets"(Matthew7:12). In likemannerChrist'sapostlesurgedtheperformanceofmoraldutiesbytheauthorityoftheLaw:"Owenomananything,buttoloveoneanother:forhewholovesanotherhasfulfilled the Law" (Romans 13:8); "Children, obey your parents in theLord, for this is right:honor your father andmother,which is the firstcommandment with promise" (Ephesians 6:1, 2). The apostle Johnexhortedbelievers to loveoneanotheras "anold commandmentwhichyouhad fromthebeginning"(1John2:7).And,asweshall yet showatlength,theLawisthegreatmeanswhichtheSpiritusesinsanctifyingus.

Here, then, is a "threefold cord" which cannot be broken, a threefoldconsideration which "settles the matter" for all who submit to theauthority ofHoly Scripture. First, God the Father honored the Law byrefusingtorescinditinorderthatHispeoplemightbesavedatlesscost,decliningtoabateitsdemandsevenwhenHisownblessedSoncried,"Ifitbepossible,letthiscuppassfromMe."GodtheSonhonoredtheLawby being made under it, by perfectly obeying its precepts, and bypersonallyenduringitsawfulpenalty.GodtheSpirithonorstheLawbymakingquickenedsinnerssee,feel,andownthatitis"holy,andjust,andgood" (Romans 7:12) even though it condemns them, and that, beforeeverHerevealsthemercyofGodthroughJesusChristuntothem;sothattheLawismagnified,sinisembittered,thesinnerishumbled,andgraceisglorifiedallatonce!

There are somewhowill gowithus this far, agreeing that Christ came

heretomeetthedemandsoftheLaw,yetwhoinsistthattheLawbeingsatisfied,believersarenowentirelyfreedfromitsclaims.Butthis is themost inconsistent, illogical, absurdposition of all. ShallChrist go to somuchpainstomagnifytheLawinorderthatitmightnowbedishonoredbyus!DidHepouroutHis love toGodon theCross thatwemightberelievedfromlovingHim!Itistruethat"ChrististheendoftheLawforrighteousness to every one that believes" (Romans 10:4) — for"righteousness"(forourjustification),yes;butnotforoursanctification.Isitnotwrittenthat"hewhosaysheabidesinHimoughthimselfalsotowalkevenasHewalked"(1John2:6),anddidnotChristwalkaccordingto the ruleof theLaw?Thegreat object inChrist's comingherewas toconformHispeopletotheLaw,andnottomakethemindependentofit.Christ sends the Spirit towrite theLaw in their hearts (Hebrews8:10)andnottosetatnothingitsholyandhighdemands.

The truth is that God's sending His Son into the world to die for theredemptionofHispeople,insteadoffreeingthemfromtheirobligationstokeeptheLaw,bindsthemthemorestronglytodoso.Thisissoobviousthat it ought not to require arguing. Reflect for a moment, Christianreader,uponGod'sdealingswithus.Wehad rebelledagainst theLord,lostallesteemforHim,castoffHisauthority,andpracticallybiddefianceto both His justice and His power. What wonder, then, had Heimmediately doomed our apostate world to the blackness of darknessforever?Instead,HesentforthHisowndearSon,HisonlyBegotten,asanAmbassadorofpeace,withamessageofgoodnews,eventhatofafreeand full forgivenessof sins toallwho threwdown theweaponsof theirwarfareagainstHim,andwhotookHiseasyyokeuponthem.

Butmore:whenGod'sSonwasdespisedandrejectedofmen,HedidnotrecallHimtoHeaven,butallowedHimtocompleteHismissionofmercy,by layingdownHis lifeasa ransomforallwhoshouldbelieveonHim.AndnowHe sends forthHismessengers toproclaim theGospel to theends of the earth, inviting His enemies to cease their rebellion,acknowledgetheLawbywhichtheystandcondemnedtobeholy,justandgood,andto looktoHimthroughJesusChrist forpardonasafreegift,and to yield themselves to Him entirely, to love Him and delightthemselves in Him forever. Is not this fathomless love, infinite mercy,

amazinggrace,whichshouldmeltourheartsandcauseusto"presentourbodiesa livingsacrifice,holy,acceptableuntoGod"whichis indeedour"reasonableservice"(Romans12:1)?

O my Christian reader, that God out of His own mere good pleasure,accordingtoHiseternalpurpose,shouldhavestoppedyouinyourmadcareer toHell,madeyouseeand feel yourawful sinandguilt,ownthesentence just by which you were condemned, and bring you on yourkneestolookforfreegracethroughJesusChristforpardon,andthroughHimgiveupyourselftoGodforever.AndthatnowHeshouldreceiveyoutoHisfavor,putyouamongHischildren,becomeyourFatherandyourGod,byaneverlastingcovenant;undertake to teachandguide,nourishandstrengthen,correctandcomfort,protectandpreserve;andwhile inthis world supply all your need andmake all things work together foryourgood;and finallybringyou intoeverlastinggloryandblessedness.DoesnotthislayyouunderinfinitelydeeperobligationstoLovetheLordyourGodwithallyourheart?DoesnotthishavethegreatesttendencytoanimateyouuntoobediencetoHisrighteousLaw?Doesnotthisengageyou,doesnotHisloveconstrainyou,toseektoplease,honorandglorifyHim?

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WetrustithasnowbeenclearlyprovedtothesatisfactionofeveryTruth-lovingreaderthatthegreatobjectinChrist'scomingherewastomagnifytheLawandsatisfyitsrighteousdemands.InHisfulfillingoftheLawandbyHis enduring its penalty, the Lord Jesus laid the foundation for theconformingofHispeopletoit.Thisisplainlytaughtusin,"ForwhattheLawcouldnotdo (namely, justify and sanctify fallen sinners—neitherremitthepenalty,nordeliverfromthepowerofsin)inthatitwasweakthrough the flesh (unable to produce holiness in a fallen creature, as amaster musician cannot produce harmony and melody from aninstrument that is all out of tune) God sending His own Son in thelikeness of sin's flesh and for sin, condemned sin in the flesh, that (inorderthat)therighteousnessoftheLaw(itsjustrequirements)mightbefulfilledinus"(Romans8:3,4).

This was the design of God in sending His Son here. "That He would

grantuntous, thatwe,beingdeliveredoutof thehandofourenemies,mightserveHim(beinsubjectiontoHim)withoutfear,inholinessandrighteousnessbeforeHimall thedaysofour life"(Luke1:74,75)."WhogaveHimselfforus,thatHemightredeemusfromalliniquity,andpurifyuntoHimselfapeculiarpeople,zealousofgoodworks"(Titus2:14)."WhoHis own self bare our sins inHis ownbodyon the tree, thatwe, beingdead to sins, should live unto righteousness" (1 Peter 2:24). These andsimilar passages, are so many different ways of saying that Christ"became obedient unto death" in order that His people might berecovered to obedience unto God, that they might be made personallyholy,thattheymightbeconformedtoGod'sLaw,bothinheartandlife.Nothing less than this would or could meet the requirements of theDivinegovernment,satisfyGod'sownnature,orglorifytheRedeemerbyatriumphantissueofHiscostlywork.

Norshoulditsurpriseanytohearthatnothingshortofheart-conformitytotheLawcouldsatisfythethriceHolyOne."TheLordseesnotasmansees:formanlooksontheoutwardappearance,buttheLordlooksontheheart" (1 Samuel 16:7).We have read the Old Testament Scriptures invain if we have failed to note what a prominent place this basic andsearchingtruthoccupies:anyonewhohasaccesstoacompleteHebrew-Englishconcordancecanseeataglancehowmanyhundredsoftimestheterm"heart"isusedthere.ThegreatGodcouldneverbeimposeduponorsatisfiedwithmereexternalperformancesfromHiscreatures.Alas,alas,thatheartreligion israpidlydisappearing fromtheearth, to theeternalundoingofallwhoarestrangersto it.Godhasneverrequired lessthanthe hearts of His creatures: "My son, give Me your heart" (Proverbs23:26).

"Onlytakeheedtoyourself,andkeepyoursouldiligently,lestyouforgetthe things which your eyes have seen, and lest they depart from yourheartallthedaysofyourlife"(Deuteronomy4:9)."Circumcisethereforethe foreskinof yourheart, andbenomore stiff-necked" (Deuteronomy10:16,andcf.Jeremiah10:25,26)."Keepyourheartwithalldiligence,foroutofitaretheissuesoflife"(Proverbs4:23)."Thereforealsonow,saystheLord,turnyoueventoMewithallyourheart,andwithfasting,andwith weeping, and withmourning: and rend your hearts and not your

garments; and turn unto the Lord your God, for He is gracious andmerciful" (Joel2:12,13).Theregenerate in Israel clearly recognized thehighandholydemandswhichtheLawofGodmadeuponthem:"Behold,Youdesiretruthintheinwardparts"(Psalm51:6);andthereforedidtheypray, "Search me, 0 God, and know my heart: try me, and know mythoughts;andsee if therebeanywickedway inme,and leadme in thewayeverlasting"(Psalm139:23,24).

Nowaswepointedout inour last, theLordJesusaffirmedthatthefullrequirementsoftheLawfromusaresummedupin,"YoushalllovetheLord yourGodwith all your heart, andwith all your soul, andwith allyourmind;youshallloveyourneighborasyourself"(Matthew22:37,39).ItwastorestoreHispeopletothisthatChristlivedanddied:torecoverthemtoGod,tobringthembackintosubjectiontoHim(fromwhichtheyfell in Adam), to recover them to the Lawgiver. Christ is theMediatorbetweenGodandmen,andbyChrist is thebelieving sinnerbrought toGod.WhenHe sendsHisministers to preach theGospel it is "to opentheir eyes, to turn them fromdarkness to light, and from the power ofSatantoGod"(Acts26:18)."AllthingsareofGod,whohasreconciledustoHimselfbyJesusChrist"(2Corinthians5:18).TothesaintsPaulwrote"You turned to God from idols, to serve the living and true God" (1Thessalonians1:9).OfChristitiswritten"Heisablealsotosavethemtotheuttermost thatcomeuntoGodbyHim" (Hebrews7:25); andagain,"Christ alsohas once suffered for sins, the Just for the unjust, thatHemightbringustoGod"(1Peter3:18)—totheGodoftheOldTestament,theLawgiver!

LetusnowconsiderhowChristrecoversHispeopleuntoaconformityoftheLaw,howHerestoresthemuntotheLawgiver.SincethatwhichtheLaw requires is thatwe love theLordourGodwith all ourhearts, it isevident, in the first place, thatwemust have a true knowledge of GodHimself: this is both requisite unto and implied in the having ouraffections setuponHim. IfourapprehensionsofGodbewrong, if theyagreenotwiththeScriptures,thenitisobviousthatwehavebutafalseimage of Him framed by our own fancy. By a true knowledge of God(John 17:3)wemean farmore than a correct theoretical notion of Hisperfections:thedemonshavethat,yettheyhavenoloveforHim.Before

GodcanbelovedtheremustbeaspiritualknowledgeofHim,aheartfeltrealizationofHispersonalloveliness,moralexcellence,ineffableglory.

BynaturenoneofuspossessoneparticleofgenuineloveforGod:sofarfromit,wehatedHim, thoughwemaynothaverealizedtheawful fact,andhadwedoneso,wouldnothaveacknowledgedit."ThecarnalmindisenmityagainstGod,foritisnotsubjecttotheLawofGod,neitherindeedcan be" (Romans 8:7): those are equivalents, convertible terms.Wherethere is enmity toward God, there is insubjection to His Law;contrariwise,wherethereisloveforGod,thereissubmissiontoHisLaw.Thereasonwhy there isno love forGod in theunregenerate isbecausethey have no real knowledge of Him: this is just as true of those inChristendomas it isof those inheathendom— to thehighlyprivilegedand well-instructed Jews Christ said, "You neither know Me, nor MyFather"(John8:19,54).Amiracleofgracehastotakeplaceinordertothis: "ForGod,whocommanded the light to shineoutofdarkness,hasshinedinourhearts,togivethelightoftheknowledgeofthegloryofGodinthefaceofJesusChrist"(2Corinthians4:6);"WeknowthattheSonofGodiscome,andhasgivenusanunderstanding,thatwemayknowHimthatistrue"(1John5:20).

ThistrueknowledgeofGodconsistsinourspirituallyperceivingHim(inourmeasure)tobejustsuchanOneasHeactuallyis.WeseeHimtobenotonlyLove itself, theGodofallgraceand theFatherofmercies,butalsoSupreme, infinitelyexaltedaboveall creatures;Sovereign,doingasHe pleases, asking no one's permission and giving no account of Hisactions; Immutable, with whom there is no variableness or shadow ofturning; ineffablyHoly,beingofpurereyes than tobeholdevilandcannotlookoniniquity;inflexiblyJust,sothatHewillbynomeanscleartheguilty; Omniscient, so that no secret can be concealed from Him;Omnipotent,sothatnocreaturecansuccessfullyresistHim;theJudgeofall,whowillbanishfromHispresenceintoeverlastingwoeandtormenteveryimpenitentrebel.ThisisthecharacterofthetrueGod:doyouloveHim,myreader?

Second, a high esteem forGod is both requisite unto and is implied inloving Him. This high esteem consists of exalted thoughts and a loftyvaluationofHimfromthesightandsensewehaveofHisownintrinsic

worthiness and excellence. To the unregenerateHe says, "You thoughtthat I was altogether such a one as yourself" (Psalm 50:21), for theirconceptsofGodaremean,low,derogatory.ButwhentheSpiritquickensus and shines upon our understandings we discern the beauty of theLord, and admire and adore Him. We join with the celestial hosts inexclaiming,"Holy,holy,holy,istheLordofhosts."Aswebehold,asinaglass,Hisglory,weseehow infinitelyexaltedHe isaboveallcreatures,andcry,"WhoislikeuntoYou,OLord,amongthegods?whoislikeYou,glorious inholiness, fearful inpraises,doingwonders?"yes,weconfess"Whomhave I inHeavenbutYou?and there isnoneuponearth that IdesirebesidesYou"(Psalm73:25).

NowthishighestimateofGodnotonlydisposesorinclinesthehearttoacquiesce,buttoexultinHishighprerogatives.FromaconsciousnessofHis own infinite excellence, His entire right thereto, and His absoluteauthority over all, occupying the throne of the universe, He presentsHimselfastheMostHighGod,supremeLord,sovereignGovernorofallworlds,anddemandsthatallcreaturesshallbeinaperfectsubjectiontoHim;deemingthosewhorefuseHimthisasworthyofeternaldamnation.Hedeclares,"IamtheLord,andbesideMethereisnoGod:MyglorywillInotgivetoanother:thusandthusshallyoudo,becauseIamtheLord."AsitwouldbetheutmostwickednessforthehighestangelinHeaventoassumeanyofthishonortohimself,yetitperfectlybecomestheAlmightysotodo:yes,sofaraboveallisHe,thatGodisworthyofandentitledtoinfinitely more honor and homage than all creatures together canpossiblypaytoHim.

WhentheeyesofourheartsareopentoseesomethingofGod'ssovereignmajesty, infinitedignity, supernalglory, andwebegin to rightlyesteemHim, thenweperceivehow thoroughly right and just it is that such anOneshouldbeheldintheutmostreverence,andesteemedfaraboveallothersandexultedin:"SinguntotheLordalltheearth"(Psalm96:1).Aspiritual sightandsenseof thesupremeexcellenceand infinitegloryofthe Triune Jehovahwill not only rejoice our hearts to know thatHe isKingof kings, theGovernorof allworlds, butwe are also thankful andglad that we live under His government, and are His subjects andservants.We shall then perceive the grounds and reasons of His Law:

how infinitely right and fit it is that we should love Him with all ourhearts and obeyHim in everything; how infinitely unfit andwrong theleastsinis,andhowjustthethreatenedpunishment.WeshallthenalsoperceivethatallthenationsoftheeartharebutasadropinthebucketbeforeHim,andthatweourselvesarelessthannothinginHissight.

Third,adeepandlastingdesireforGod'sgloryisbothrequisiteuntoandisimpliedinourlovingHim.Whenweareacquaintedwithapersonwhoappears very excellent in our eyes andwe highly esteem him, then weheartilywishhimwellandarereadyatalltimestodowhateverwecantopromotehiswelfare.ItisthusthatlovetoGodwillmakeusfeelandacttowardHis honor and interests in this world.When God is spirituallybeheldinHisinfiniteexcellence,asthesovereignGovernorofthewholeworld,andasenseofHisinfiniteworthinessisaliveinourhearts,aholybenevolence is enkindled, the spontaneous language of which is, "GiveuntotheLord,Oyoukindredsofthepeople,giveuntotheLordgloryandstrength:giveuntotheLordtheglorydueuntoHisname"(Psalm96:6,7)."BeyouexaltedOGod,abovetheheavens;letYourglorybeaboveallthe earth" (Psalm 57:5). As self-love naturally causes us to seek thepromotionofourowninterestsandself-aggrandizement,soatruelovetoGodmovesustoputHimfirstandseekHisglory.

ThisholydispositionexpressesitselfinearnestlongingsthatGodwouldglorifyHimselfandhonorHisgreatnamebybringingmoreofourfellow-creatures into an entire subjection toHimself. Thenatural longing andlanguage of true spiritual love is, "Our Father which are in Heaven,HallowedbeYourname;Yourkingdomcome;YourwillbedoneonearthasitisinHeaven."WhenGodisabouttobringtopassgreatandgloriousthings to themagnifying of Himself, it causes great rejoicing: "Let theheavensrejoiceandlettheearthbeglad...Heshalljudgetheworldwithrighteousness, and thepeoplewithHis truth" (Psalm96:11, 13). So toowhen God permits anything which, as it seems to us, tends to bringreproach and dishonor uponHis cause, it occasions acute anguish anddistress: as when the Lord threatened to destroy Israel for their stiff-neckedness,Moses exclaimed "What will become of Your great name?whatwilltheEgyptianssay!"

Fromthisunselfishaffectionarisesafreeandgenuinedispositiontogive

ourselves entirely to theLord forever, towalk inHiswaysandkeepallHiscommandments.ForifwereallydesirethatGodmaybeglorified,weshall be disposed to seek His glory. A spiritual sight and sense of theinfinitegreatness,majesty,andexcellenceof theLordof lords,makes itappeartoussupremelyfitthatweshouldbewhollydevotedtoHim,andthat it is utterly wrong for us to live to ourselves and make our owninterestsourlastend.Thesamedesirewhichmakesthegodlyearnestlylong to have God glorify Himself, strongly prompts them to live untoHim.IfweloveGodwithallourhearts,weshallserveHimwithallourstrength.IfGodbethehighest inouresteem,thenHishonorandglorywillbeourchiefconcern.ToloveGodsoastoserveHimiswhattheLawrequires;toloveselfsoastoserve it, isrebellionagainsttheMajestyofHeaven.

Fourth,delightingourselvesinGodisbothrequisiteuntoandisimpliedin our lovingHim. If there be a heartfelt realization of God's personalloveliness and ineffable glory, then the whole soul must and will beattracted to Him. A spiritual sight and sense of the perfections of theDivine character draw out the heart in fervent adoration. When we"delight in" a fellow-creature, we find pleasure and satisfaction in hiscompanyandconversation;welongtoseehimwhenabsent,rejoiceinhispresence,andtheenjoymentofhimmakesushappy.SoitiswhenaholysoulbeholdsGodinthegrandeurofHisbeing,lovesHimaboveallelse,andisdevotedtoHimentirely—nowhedelightsinHimsupremely.Hisdelightandcomplacencyisasgreatashisesteem,arisingfromthesamesenseofGod'smoralexcellence.

FromthisdelightinGodspringlongingsafterafulleracquaintanceandclosercommunionwithHim:"0God,YouaremyGod;earlywillIseekYou:mysoulthirstsforYou,myfleshlongsforYouinadryandthirstyland, where nowater is: to see Your power and Your glory . . becauseYour loving-kindness is better than life . . .my soul follows hard afterYou" (Psalm 63:1-8). There is at times a holy rejoicing in God whichnothingcandim:"Althoughthe fig treeshallnotblossom,neither shallfruitbe in thevines; the laborof theoliveshall fail,andthefieldsshallyieldnomeat;theflockshallbecutofffromthefold,andthereshallbenoherdinthestalls;YetIwillrejoiceintheLord,IwilljoyintheGodof

mysalvation"(Habakkuk3:17,18).FromthisdelightinGodarisesaholydispositiontorenounceallothersand to livewhollyuponHim, findingoursatisfactioninHimalone:"0LordourGod,otherlordsbesidesYouhavehaddominionoverusbutbyYouonlywillwemakementionofYourname"(Isaiah26:13);"IcountallthingsbutlossfortheexcellenceoftheknowledgeofChristJesusmyLord:forwhomIhavesufferedthelossofall things, and do count them but dung, that I may win Christ"(Philippians 3 :8). As the proud man seeks contentment in creaturehonors,theworldlinginriches,thePhariseeinhisroundofduties,sothetrueloverofGodfindshiscontentmentinGodHimself.

ThatthesefourthingsareatruerepresentationofthenatureofthatlovewhichisrequiredinthefirstandgreatcommandmentoftheLaw,uponwhich chiefly hang all the Law and the Prophets, ismanifest, not onlyfromthereasonofthings,butfromthis:thatsuchalovelaysasureandfirm foundation for all holy obedience. Only that love to God is of theright kindwhich effectually influences us to keepHis commandments:"HerebywedoknowthatweknowHim,ifwekeepHiscommandments.HewhosaysIknowHim,andkeepsnotHiscommandmentsisaliar,andthetruthisnotinhim.ButwhoeverkeepsHisWord,inhimtrulyisthelove of God perfected" (1 John 2:3-5). But it is evident from the verynatureofthingsthatsuchaloveasthiswilleffectuallyinfluenceussotodo.Asself-lovenaturallymovesustosetupselfanditsinterests,sothislovewillmove us to set upGod andHis interests. The only differencebetween the love of saints in Heaven and of saints on earth is one ofdegree.

Having shown that the great object in Christ's coming to earth was tomagnifytheLaw(byobeyingitspreceptsandsufferingitspenalty),andthatbysodoingHelaidafoundationfortherecoveringofHispeopletotheLawgiver,itnowremainsforustoconsidermorespecificallyhowHeconformsthemtotheLaw.This,aswehavejustseen,mustconsistinHisbringingthemtolaydowntheweaponsoftheirwarfareagainstGod,andbycausingthemtoloveGodwithalltheirheart.ThisHeaccomplishesbythesendingforthofHisblessedSpirittorenewthem,for"theloveofGodis shed abroad in our hearts by the Holy Spirit which is given to us"(Romans5:5).ItisthespecialandsupernaturalworkoftheSpiritinthe

soulwhichdistinguishestheregeneratefromtheunregenerate.

PreviouslywehaveshownatlengththattheregeneratingandsanctifyingworkoftheSpiritisanorderlyandprogressiveone,conductingthesoulstepbystep in theduemethodof theGospel:quickening, illuminating,convicting, drawing to Christ, and cleansing. That order can be bestperceived by us inversely, according as it is realized in our consciousexperience, tracing it backward from effect to cause. (5) Without theSpiritbringingustoChristtherecanbenocleansingfromHisblood.(4)WithouttheSpiritworkinginusevangelicalrepentancetherecanbenosaving faith or coming to Christ. (3) Without Divine conviction of sinthere can be no godly sorrow for it. (2) Without the Spirit's specialilluminationtherecanbenosightorsenseoftheexceedingsinfulnessofsin,wherein itconsists—opposition toGod,expressed inself-pleasing.(1)WithoutHisquickeninguswe canneither seenor feel ourdreadfulstatebeforeGod:spirituallifemustbeimpartedbeforewearecapableofdiscerningorbeingaffectedbyDivinethings.

It is by the Spirit we are brought from death unto life, given spiritualperception to realize our utter lack of conformity to the Divine Law,enabled to discern its spirituality and just requirements, brought tomournoverourfearfultransgressionsagainstitandtoacknowledgethejusticeofitscondemningsentenceuponus.ItisbytheSpiritwereceiveanewnaturewhich lovesGodanddelights inHisLaw,whichbringsourheartsintoconformitytoit.Theextentofthisconformityinthepresentlife, and the harassing difficulty presented to the Christian by therealizationthatthereisstillsomuchinhimwhichisopposedtotheLaw,mustbeleftforconsiderationinournextchapter.

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IthasbeenpointedoutinearlierchaptersthatourpracticalsanctificationbytheSpiritisbutHiscontinuingandcompletingoftheworkwhichHebegan in us at regeneration and conversion. Now saving conversionconsists inourbeingdeliveredfromourdepravityandsinfulness to themoral image of God, or, which is the same thing, to a real conformityuntothemoralLaw.AndaconformitytothemoralLaw(asweshowedinourlastchapter),consistsinadispositiontoloveGodsupremely,liveto

Him ultimately, and delight in Him superlatively; and to love ourneighbors as ourselves, with a practice agreeing thereto. Therefore asaving conversion consists inourbeing recovered fromwhatwe are bynaturetosuchadispositionandpractice.

InordertothisblessedrecoveryofustoGod,Christ,byHisSpiritappliesthelawinpowertothesinnersunderstandingandheart,for"theLawofthe Lord is perfect, converting the soul" (Psalm 19:7). That effectualapplicationoftheLawcausesthesinnertoseeclearlyandtofeelacutelyhowhehadlived—inutterdefianceofit;whatheis—afoulleper;whathe deserves — eternal punishment; and how he is in the hands of asovereign God, entirely at His disposal (see Romans 9:18). Thisexperience is unerringly described in, "For without (the Spirit'sapplicationof)theLaw,sinwasdead(wehadnoperceptionorfeelingofitsheinousness).ForIwasalivewithouttheLawonce(deemingmyselfasgood as anyone else, and able to win God's approval by my religiousperformances); but when the commandment came (in power to myconscience), sin revived (became a fearful reality as I discovered theplague ofmy heart), and I died" (tomy self-righteousness)—Romans7:8,9.

Itisthen,forthefirsttime,thatthesoulperceives"theLawisspiritual"(Romans7:14),thatitrequiresnotonlyoutwardworksofpiety,butholythoughtsandgodlyaffections,fromwhenceallgoodworksmustproceed,or else they are unacceptable to God. The Law is "exceeding broad"(Psalm119:96),takingnoticenotonlyofouroutwardconductbutalsoofour inwardstate; "love" is itsdemand,and that isessentiallya thingoftheheart.AstheLawrequireslove,andnothingbutlove(toGodandourneighbor), so all sin consists in thatwhich is contrary towhat theLawrequires,andthereforeeveryexerciseoftheheartwhichisnotagreeableto theLaw,which isnotpromptedbyholy love, isopposed to it and issinful.ThereforedidChristplainlydeclare,"Whoeverlooksonawomanto lust after her has committed adultery with her already in his heart"(Matthew5:28).

Godrequiresfarmorethanacorrectoutwarddeportment:"Behold,Youdesiretruthintheinwardparts"(Psalm51:6).TheLawtakescognizanceof the thoughts and intents of the heart, saying, "you shall not covet,

which is an act of the soul rather than of the body.When a sinner isbroughttorealizewhatthehighandholydemandsoftheLawreallyare,and how utterly he has failed to meet them, he begins to perceivesomething of the awfulness of his condition, for "by the Law is theknowledge of sin" (Romans 3:20). Now it is that the awakened sinnerrealizes how justly the Law condemns and curses him as an inveterateandexcuselesstransgressorofit.Nowitisthathehasalivelysenseinhisownsoulofthedreadfulnessofeternaldamnation.Nowitishediscoversthat he is lost, utterly and hopelessly lost so far as any self-help isconcerned.

ThisitiswhichprepareshimtoseehisdireneedofChrist,fortheythatarewhole (in theirself-complacencyandself-righteousness),betakenotthemselves to the great Physician. Thus the Law (in the hands of theSpirit)isthehandmaidoftheGospel.WasnotthistheDivineorderevenatSinai?Themorallawwasgivenfirst,andthentheceremoniallaw,withits priesthood and sacrifices: the one to convict of Israel's need of aSavior,theothersettingforththeSaviorundervarioustypesandfigures!It is not until sin "abounds" in the stricken conscience of the Spirit-convicted transgressor, that grace will "much more abound" in theestimation and appreciation of his Spirit-opened heart. In exactproportionaswereallyperceivethejustice,dignity,andexcellenceoftheLaw, will be our realization of the infinite evil of sin; and in exactproportion to our sense of the exceeding sinfulness of sin will be ourwondermentattherichesofDivinegrace.

Then it is that "God,who commanded the light to shine out darkness,shinesinourhearts,untothelightoftheknowledgeofthegloryofGodinthefaceofJesusChrist"(2Corinthians4:6).AsanexperimentalsenseofthegloryofGod'srighteousnessintheLawandofHisgraceintheGospelisimpartedtothesoulbytheSpirit,thesinnerismovedtoreturnhometoGod,throughtheMediator,toventurehissoulanditseternalconcernsuponHis freegrace, and togiveuphimself tobeHis forever— to loveHim supremely, live toHim entirely, and delight inHim superlatively.Herebyhisheartbegins tobehabitually framed to lovehisneighborashimself,withaunselfishimpartiality;andthusaneffectualfoundationislaid in his heart for universal external obedience, for nothing but a

spontaneous and cheerful obedience can be acceptable to God, anobedience which flows from love and gratitude, an obedience which isrendered without repining or grudging, as though it were a grievousburdentous.

It is thus thatChrist,byHisSpirit, conformsus toGod'sLaw.First,byenlightening our understandings, so thatwe perceive the spirituality ofthe Law, in its high and meet demands upon our hearts. Second, bybringingustoperceivetheholinessandjusticeofitsrequirements.Third,by convicting us of our lifelong trampling of the Law beneath our feet.Fourth,bycausingustomournoverourwickeddefianceofitsauthority.Andfifth,byimpartingtousanewnatureorprincipleofholiness.Nowitis that the Lord puts His laws into our minds and writes them in ourhearts(Hebrews8:10).Thus,sofarfromthegraceoftheGospel"makingvoid theLaw," it "establishes" it (Romans 3:31) in our consciences andaffections.AspiritualanduniversalobedienceiswhattheLawdemands.

TheprincipaldutiesoflovetoGodaboveall,andtoourneighborsforHissake,arenotonlyrequiredbythesovereignwillofGod,butareintheirownnature"holy,justandgood"(Romans7:12),andthereforemeet forus toperform.Theseare the twomain roots fromwhich issueallotherspiritualfruits,andapartfromthemtherecanbenoholinessofheartandlife.AndthepowerfulandeffectualmeansbywhichthisendisattainedisthegrandworkoftheSpiritinsanctifyingus,forbythatourheartsandlivesareconformedtotheLaw.HemustbestowuponusaninclinationanddispositionofhearttothedutiesoftheLaw,soastofitandenableusuntothepracticeofthem.Forthesedutiesareofsuchanatureascannotpossiblybeperformedwhilewehaveadisinclinationfromthem.

AstheDivinelifeisthusbegun,soitiscarriedoninthesoulmuchafterthe same order. The Spirit of God shows the believer,more andmore,what a sinful,worthless,Hell-deservingwretchhe is in himself, and somakes him increasingly sensible of his imperative need of free gracethrough Jesus Christ, to pardon and sanctify him. He has an ever-deepeningsenseofthosetwothingsallhisdays,andtherebyhisheartiskepthumble,andChristandfreegracemadeincreasinglyprecious.TheSpirit of God shows the believermore andmore the infinite glory andexcellenceofGod,wherebyheisinfluencedtoloveHim,livetoHim,and

delight inHimwithallhisheart; and therebyhisheart is framedmoreandmoretolovehisneighborashimself.Thus"thepathofthejustisasthe shining light, that shines more and more unto the perfect day"(Proverbs4:18).

The last paragraph needs the following qualifications: the Spirit'soperations after conversion are attended with two differences, arisingfromtwocauses.First,thedifferentstatethesubjectis in.Thebeliever,beingnolongerundertheLawasacovenant,isnot,bytheSpirit,filledwiththoselegalterrorsarisingfromthefearsofHell,asheformerlywas(Romans 8:15); rather is he now made increasingly sensible of hiscorruptions,ofthesinfulnessofsin,ofhisbaseingratitudeagainstsuchagraciousGod;andherebyhisheartisbroken.Second,fromthedifferentnatureofthesubjectwroughtupon.Thebeliever,nolongerbeingunderthefullpowerofsinnorcompletelyatenmityagainstGod,doesnotresisttheSpirit'soperationasheoncedid,buthasagenuinedispositiontojoinwithHim against sin in himself; saying, Lord, correct, chastenme, dowithmeasYouwill,onlysubduemyiniquitiesandconformmemoreandmoreuntoYourimage.

AfewwordsnowupontherelationoftheGospel.First, thegraceof theGospelisnotgrantedtocounterbalancetherigoroftheLaw,ortorenderGod'splanof government justifiable so as to sweeten theminds ofHisembitteredenemies.TheLawis"holy, just,andgood" in itself,andwassobeforeChristbecameincarnate.God isnota tyrant,nordidHisSondieasacrificetotyranny,torecoverHisinjuredpeoplefromtheseverityofacruelLaw.ItisutterlyimpossiblethattheSonofGodshoulddietoanswer the demands of an unrighteous Law. Second, the Law, as it isappliedbytheSpirit,preparestheheartfortheGospel:theonegivingmearealknowledgeofsin,theotherrevealinghowImayobtaindeliverancefromitsguiltandpower.Third,theLaw,andnottheGospel,istheruleofoursanctification:theonemakesknownwhatitisthatGodrequiresfromme,theothersuppliesmeansandmotivesforcomplyingtherewith.

Fourth,theLawandtheGospelarenotinopposition,butinapposition,the one being the handmaid of the other: they exist and worksimultaneouslyandharmoniouslyintheexperienceofthebeliever.Fifth,thehighandholydemandsof theLawarenotmodified totheslightest

degree by the Gospel: "Be you therefore perfect, even as your Fatherwhich is in Heaven is perfect" (Matthew 5 48); "But as He which hascalledyouisholy,sobeyouholyinallmannerofconversation"(1Peter1:15) is the standard set before us. Sixth, thus the Christian's rule ofrighteousness is the Law, but in the hands of theMediator: "BeingnotwithoutlawtoGod,butunderthelawtoChrist"(1Corinthians9:21)—beautifullytypedoutintheLawbeinggiventoIsraelatSinaiaftertheirredemption fromEgypt, throughMoses the typicalMediator (Galatians3:19).Seventh,hereinwemayseetheseriousnessoftheGod-dishonoringerrorofall thosewhorepudiate themoral lawas theChristian's ruleoflife.

"TheholyLawofGodandtheGospelofHisgracereflecttheDivineglory,theoneupontheotherreciprocally,andbothwillshineforthwith jointgloryeternallyinHeaven.TheLawsettingforth,inthebrightestlight,thebeautyofholiness,andthevilenessandfearfuldemeritofsin,willshowtheaboundinggrace thathasbrought the childrenofwrath there,withinfinitelusterandglory;andGracewilldohonortotheLaw,byshowinginsinners,formerlyveryvileandpolluted,thepurityandholinessoftheLawfullyexemplifiedintheirperfectsanctification;andChrist,theLambthatwasslain,bywhomtheinterestsoftheLawandofGracehavebeenhappilyreconciledandinseparablyunited,willbeglorifiedinHissaintsand admired by them who believe" (James Fraser, "The ScripturaldoctrineofSanctification,"1760).

It is, then, by the regenerating and sanctifying work of His Spirit thatChrist brings His people to a conformity unto the Law and to acompliancewiththeGospel."Butweall,withopenface,beholdingasinaglassthegloryoftheLord,arechangedintothesameimagefromglorytoglory, by the Spirit of theLord" (2Corinthians 3:18).The "glory of theLord"isbeheldbyus,first,asitshinesintheglassoftheLaw—thegloryofHis justice and holiness, the glory ofHis governmentalmajesty andauthority, the glory of His goodness in framing such a Law, whichrequires thatwe loveHimwithallourhearts,and, forHis sake,asHiscreatures,ourneighborsasourselves.The"gloryoftheLord"isbeheldbyus,second,asitshinesforthintheglassoftheGospel—thegloryofHisredeeming love, the glory of His amazing grace, the glory of His

abounding mercy. And, as renewed creatures, beholding this, we are"changed(theGreekwordisthesameasChristbeing"transfigured")intothesameimage,fromglorytoglory(progressively,fromonedegreeofittoanother)bytheSpiritoftheLord:"thatis,intoarealconformitytotheLaw,andarealcompliancewiththeGospel.

The Gospel calls upon us to repent, but there can be no genuinerepentance untilwe see and feel ourselves to be guilty transgressors ofthe Law, and until we are brought by the Spirit to realize that we arewhollytoblamefornothavinglivedinperfectconformitytoit.Thenitiswe clearly realize that we thoroughly deserve to be damned, and that,notwithstandingallourdoingsandreligiousperformances.Yes,thenitisthatweperceivethatallourpreviousreligiousperformancesweredonenot from any love forGod, orwith any real concern forHis glory, butformallyandhypocritically,outofself-love,fromfearofHell,andwithamercenaryhopeofgainingHeaventhereby.Thenitisthatourmouthisstopped,allexcusesandextenuationssilenced,andthecurseoftheLawuponusisacknowledgedasjust.ThenitisthatseeingGodtobesolovelyand glorious a Being, we are stricken to the heart for our vile enmityagainstHim,and condemnourselvesas incorrigiblewretches.Sucharesomeoftheelementsofgenuinerepentance.

TheGospelcallsuponustobelieve,toreceiveuponDivineauthorityitsamazinggoodnews:thatagrievouslyinsultedGodhasdesignsofmercyuponHisenemies;thattheGovernoroftheworld,whoseLawhasbeensoflagrantly,persistently,andawfullytrampleduponbyus,has, inHisinfinitewisdom,devisedawaywherebywecanbepardoned,withoutHisholyLawbeingdishonoredoritsrighteousclaimssetaside;thatsuchisHiswondrousloveforusthatHegaveHisonlybegottenSontobemadeunder the Law, to personally and perfectly keep its precepts, and thenendure its awful penalty and die beneath its fearful curse. But when asinner has been awakened and quickened by the Holy Spirit, such arevelationofpuregraceseems"toogood tobe true."Tohim itappearsthat his case is utterly hopeless, that he has transgressed beyond thereachofmercy,thathehascommittedtheunpardonablesin.Oneinthisstate (and we sincerely pity the reader if he or she has never passedthrough it) can nomore receive the Gospel into his heart than he can

createaworld.OnlytheHolySpiritcanbestowsavingfaith.

The Gospel calls upon us to obey, to surrender ourselves fully to theLordshipofChrist,totakeHisyokeuponus,towalkevenasHewalked.NowtheyokewhichChristworewasunreservedsubmissiontothewillofGod,andtherulebywhichHewalkedwasbeingregulatedinallthingsbythe Divine Law. Therefore does Christ declare, "If any man will comeafterMe, let him deny himself, and take up his cross, and followMe"(Matthew16:24),forHehasleftusanexamplethatweshouldfollowHissteps.ItistheirrefusaltocomplywiththisdemandoftheGospelwhichsealsthedoomofallwhodisregarditsclaims.Asitiswritten,"TheLordJesusshallberevealedfromHeaven,withHismightyangels,inflamingfire,takingvengeanceonthemthatknownotGod,andthatobeynottheGospel" (2Thessalonians1:7,8); andagain, "For the time is come thatjudgmentmustbeginatthehouseofGod:andifitfirstbeginatus,whatshalltheendbeofthemthatobeynottheGospelofGod!"(1Peter4:17).But suchobedienceas theGospel requires canonlybe renderedby thesanctifyingoperationsofthegraciousHolySpirit.

Marvelous indeed is the change which the poor sinner passes throughundertheregeneratingandconvertingoperationsoftheSpiritinhissoul:he is made a new creature in Christ, and is brought into quite newcircumstances. Perhaps the closest analogy to it may be found in theexperience of orphan children, left without any guardian or guide,runningwild and indulging themselves in all folly and riot; then beingtakenintothefamilyofawiseandgoodmanandadoptedashischildren.These lawlesswaifs are brought into new surroundings and influences:love's care for themwins their hearts, new principles are instilled intotheirminds,anewtemperistheirs,andanewdisciplineregulatesthem;oldthingshavepassedaway,allthingshavebecomenewtothem.SoitiswiththeChristian:frombeingwithoutGodandhopeintheworld,fromrunning to eternal ruin, they are delivered from the power of darknessand brought into the kingdom of Christ. A new nature has beencommunicated to them, the Spirit Himself indwells them, and areconciledGodnowbestowsuponthemaFather'scare,feeding,guiding,protectingthem,andultimatelyconductingthemintoeverlastingglory.

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TheUnchangingmoralLawofGod,whichrequiresusto loveHimwithallourheartsandourneighborsasourselves,isthebeliever'sruleoflife,the standard of holiness to which his character and conduct must beconformed, the line and plummet by which his internal desires andthoughts as well as outward deeds are measured. And, as has beenshown,weareconformedtothatLawbythesanctifyingoperationsoftheHolySpirit.ThisHedoesbymakingusseeandfeeltheheinousnessofallsin,bydeliveringusfromitsreigningpower,andbycommunicatingtousaninclinationanddispositionofheartuntotherequirementsoftheLaw,so that we are thereby fitted and enabled to the practice of obedience.While enmity against God reigns within — as it does in everyunregeneratesoul—itisimpossibleforlovetogivethatobediencewhichtheLawdemands.

We concludedour last chapter by showing something of themarvelousand radical change which a sinner passes through when he is trulyconverted toGod.Onewhohasreallysurrendered to theclaimsofGodapprovesofHisLaw:"IloveYourcommandmentsabovegold;yes,abovefinegold.ThereforeIesteemallYourpreceptsconcerningallthingstoberight;andIhateevery falseway"(Psalm119:127,128).Andwhydonottheunregeneratedolikewise?BecausetheyhavenoloveforaholyGod.Butbelievers,lovingaholyGodinChrist,mustlovetheLawalso,sinceinit the image of His holiness is displayed. The converted have a realinclination of heart unto the whole Law: "The Law of Your mouth isbetter unto me than thousands of gold and silver . . . all Yourcommandments are faithful" (Psalm 119:72, 86). There is in theregenerate a fixed principle which lies the same way as the holy Law,bendingawayfromwhattheLawforbidsandtowardwhatitenjoins.

Theconvertedhabituallyendeavortoconformtheiroutwardconducttothe whole Law: "0 that my ways were directed to keep Your statutes!Then shall I not be ashamed, when I have respect unto all Yourcommandments" (Psalm19:5,6).Theydesirea fullerknowledgeofandobediencetotheLaw:"Teachme,?Lord,thewayofYourstatutes;andIshallkeepituntotheend.Givemeunderstanding,andIshallkeepYourLaw;yes, I shall observe itwithmywholeheart.Makeme togo in thepathofYourcommandments,forthereindoIdelight"(Psalm119:33-35).

Should any object that these quotations are all made from the OldTestament(waivingnowthefactthatsuchanobjectionisquitepointless,forregenerationanditseffects,conversionanditsfruits,arethesameinall ages), we would point out that the apostle Paul described his ownexperience in identically the same terms: "I delight in the Law of Godafterthe inwardman. . .withthemindImyselfservetheLawofGod"(Romans 7:22, 26). Thus Christ conforms His people to the Law bycausingHisSpirittoworkinthemaninclinationtowardit,aloveforit,andanobediencetoit.

But at this point a very real and serious difficulty is presented to thebeliever,foragenuineChristianhasanhonestheart,anddetestsliesandhypocrisy.Thatdifficultymaybestatedthus:Ifconversionconsistsinareal conformity to the holiness of God's Law, with submission andobedience to its authority, accompanied by a sincere and constantpurposeofheart,withhabitual endeavor in actualpractice, then Idarenot regard myself as one who is genuinely converted, for I cannothonestly say that such ismyexperience;nay, Ihave to sorrowfully andshamefacedly lamentthatverymuchinmycase is theexact reverse.Sofar from the reigning power of sin being broken in me, I find mycorruptionsandlustsragingmorefiercelythanever,whilemyheartisacageofalluncleanthings.

The above language will accurately express the feelings of many atrembling heart. As the preceding chapters upon the Rule of oursanctificationhavebeenthoughtfullypondered,notafew,wedoubtnot,are seriously disturbed in their minds. On the one hand, they cannotgainsay what has been written, for they both see and feel that it isaccording to the Truth; but on the other hand, it condemns them, itmakesthemrealizehowfar,farshorttheycomeofmeasuringuptosuchastandard;yes,itplainlyappearstothemthattheydonotinanysenseortoanydegreemeasureuptoitatall.Consciousofsomuchinthemthatisopposed to the Law, conscious of their lack of conformity to it, bothinwards and outwards, they bitterly bewail themselves, and cry, "OwretchedmanthatIam"(Romans7:24).

Ourfirstreplyis,ThankGodforsuchanhonestconfession,foritsuppliesclearevidencethatyouaretrulyconverted.Nohypocrite—exceptitbein

the hour of death — ever cries "0 wretched man that I am." NounregeneratesoulevermournsoverhislackofconformitytoGod'sLaw!Suchgodlysorrow,dearChristianreader,willenableyoutoappropriateatleastoneverseofScripturetoyourowncase:"Mytearshavebeenmymeatdayandnight"(Psalm42:3),andthosewordsproceedednot fromthe bitter remorse of a Judas, but were the utterance of one who hadexclaimed "As the deer pants after the water brooks, so pantsmy soulafterYou,?God"(Psalm42:1).Alas thatsomanytodayare ignorantofwhat constitutes the actual experience of a Christian: defeat as well asvictory,griefaswellasjoy.

WhileitbeafactthatatregenerationanewnatureisimpartedtousbytheHolySpirit,anaturewhichisinclinedtowardandlovestheLaw,itisalsoa fact that theoldnature isnotremoved,nor itsoppositiontoandhatredoftheLawchanged.Whileitbeafactthatasupernaturalprincipleofholiness iscommunicatedtousbytheSpirit, it isalsoa fact that theprincipleandrootofindwellingsinremains,beingneithereradicatednorsublimated. The Christian has in him two opposing principles, whichproduceinhimastateofconstantwarfare:"Forthefleshlustsagainstthespirit,andthespiritagainsttheflesh:andthesearecontrarytheonetothe other; so that you cannot do the things that youwould" (Galatians5:17).That"cannot"looksbothways:becauseoftherestrainingpresenceof the "spirit," the "flesh" is prevented from fully gratifying its evildesires;andbecauseofthehinderingpresenceofthe"flesh,"the"spirit"isunabletofullyrealizeitsaspirations.

It is the presence of and the warfare between these two natures, the"flesh"andthe"spirit,"theprinciplesofsinandholiness,whichexplainthebewilderingstateandconflictingexperienceoftherealChristian;andit is only as he traces more fully the teaching of Holy Scripture andcarefully compareshimself therewith, that light is cast uponwhat is sopuzzlingandstaggeringinhisexperience.ParticularlyitisintheseventhofRomansthatwehavetheclearestandmostcompletedescriptionofthedual history of a converted soul. Therein we find the apostle Paul, asmoved by the Spirit, portraying most vividly and intimately his ownspiritualbiography.TherearefewchaptersintheNewTestamentwhichtheDevilhatesmorethanRomans7,andstrenuouslyandsubtlydoeshe

strivetorobtheChristianofitscomfortingandestablishingmessage.

Aswehaveshownabove,theChristianapprovesoftheLaw,andownsittobe"holyand justandgood"(Romans7:12).Hedoesso,eventhoughtheLawcondemnsmanythingsinhim,yescondemnsallinhimwhichisunholy or ungodly. But more: the Christian condemns himself — "ForthatwhichIdo, Iallownot: forwhatIwould, thatdoInot,butwhatIhate,thatdoI"(Romans7:15).Sofarfromsinaffordinghimsatisfaction,itistheChristian'sgreatestgrief.ThemoreheperceivestheexcellenceofGod and what He is entitled to from His creatures, and the more herealizeswhatadebtorheistoDivinegraceandthe lovingobedienceheoughttorenderoutofgratitude,themoreacuteistheChristian'ssorrowforhissadandcontinualfailurestobewhatheoughttobeandtoliveasheshould.

Oursecondanswertoonewhoisdeeplydistressedovertheragingofhislustsandfearsthathehasneverbeensoundlyconverted,isthis:thefactis, that the more holy a person is, and the more his heart is trulysanctified,themoreclearlydoesheperceivehiscorruptionsandthemorepainfully does he feel the plague of his heart; while he utters hiscomplaints in strong expressions and with bitterness of soul. In God'slight we see light I It is not that sin has greater control of us thanformerly,butthatwenowhaveeyestoseeits fearfulworkings,andourconsciencesaremoresensitivetofeelitsguilt.Anunregeneratepersonislikeasowwallowinginthemire:hisimpuritiesandiniquitiesaffordhimsatisfaction,andgivehimlittleornoconcern,no,noteventheunholinessofhisoutwardpractice,muchlesstheunholinessofhisheart.

Thereisanotabledifferencebetweenthesensibilitiesandexpressionsofthe unconverted and the converted. An unregenerate person, whoindulges freely in a course of evil practice, will nevertheless give afavorable account of himself: hewill boast of his good-heartedness, hiskindness,hisgenerosity,hispraiseworthyqualitiesandgooddeeds.Ontheotherhand,personstrulyholy,evenwhenkeptpureintheiroutwardbehavior, yet conscious of their indwelling corruptions, will condemnthemselves in unsparing language. The unholy fix their attention onanythinggoodtheycanfindinthemselves,andthisrendersthemeasyinan evil course. But a truly sanctified person is ready to overlook his

spiritual attainments and fruits, and fixes his attention, with painfulconsciousness,onthoserespectsinwhichhekicksconformitytoChrist.

AChristianwillsay,IthoughtIhadtastedthattheLordisgraciousandthat my heart had undergone a happy change, with a powerfuldetermination towardGodandholiness. I concluded Ihadsomesoundevidenceoftrueconversionandofaheartthatwasreallyregenerated.YetIknewtheeffectshouldbetogrowingrace,toadvanceinholiness,andtobemoredeliveredfromsin.Butalas,Ifinditquiteotherwise.Ifthereis grace in me, it is becoming weaker, and even though my outwardconductbe regulatedby thepreceptsof theLaw, yet inmyheart sin isbecoming stronger and stronger— evil lusts, carnal affections, worldlydesires, and disorderly passions, are daily stirring, often with greatvehemence, defilingmy spirit. Alas, after all, I fearmy past experiencewas only a delusion, and the dread of the final outcome often strikesterrorthroughoutmywholesoul.

Dearfriend,itistruethatthereismuchineveryChristianwhichaffordsgreat cause for self-judgment and deep humbling of ourselves beforeGod;yetthisisaverydifferentmatterfromsinobtainingfullerdominionover us. Where sin gains power, there is always a correspondinghardening of heart and spiritual insensibility. Sin is servedwillingly bythewicked,andissweetandpleasanttothem.Butifyousorrowoversin,sincerely and vigorously oppose it, condemn yourself for it, then oldthings have passed away and all is become new. "Christians may beassuredthat,agrowingsensibilityofconscienceandheartsorrowforsin,isamongthechiefevidencesofgrowthingraceandofgoodadvancesinholiness,thattheyarelikelytohaveonthissideofHeaven.Forthemorepureandholytheheartis,itwillnaturallyhavethemorequickfeelingofwhateversinremainsinit"(Jas.Fraser,1760).

The dual experience of the Christian is plainly intimated in Paul'sstatement: "So thenwith themind Imyself serve the Law of God, butwiththeflesh,thelawofsin"(Romans7:25).Butsomeonemayreply,theopening verse of the next chapter says, "There is therefore now nocondemnationtothemwhichareinChristJesus,whowalknotaftertheflesh,butafterthespirit."Ah,notetheminuteaccuracyofScripture:hadit said, "whoactnotaccording to the flesh"wemightwell despair, and

concludeforacertaintywewerenotChristiansatall.But"walking"isadeliberate course, in which a man proceeds freely, without force orstruggle; it is the reverse of his being dragged or driven. Butwhen thebeliever followsthedictatesof the flesh, it isagainst theholydesiresofhisheart,andwithreluctance to thenewnature!ButdoesnotRomans8:4 affirm, thatChristdied inorder that "the righteousnessof theLawmight be fulfilled in us?" Again we answer, admire the marvelousaccuracy of Scripture; it does not say, "the righteousness of the Law isnowfulfilledinus."Itisnotso,perfectly,inthislife,butitwillbesoatourglorification.

Perhapsthereaderisinclinedtoask,ButwhydoesGodsufferthesinfulnaturetoremainintheChristian:Hecouldeasilyremoveit.Beware,myfriend,ofcallingintoquestionGod'sinfinitewisdom:Heknowswhat isbest, andHis thoughts andways are often the opposite of ours (Isaiah55:8).Butletmeask,WhichmagnifiesGod'spowerthemore:topreserveinthiswickedworldonewhostillhaswithinhimacorruptnature,oronethathasbeenmadeassinlessastheholyangels?Cantherebeanydoubtastotheanswer!ButwhydoesnotGodsubduemylusts:Woulditnotbemore forHis glory ifHedid?Again,we say,BewareofmeasuringGodwithyourmind.Heknowswhich ismost forHisglory.Butanswerthisquestion:Ifyourlustsweregreatlysubduedandyousinnedfarlessthanyoudo,wouldyouappreciateandadoreHisgraceasyounowdo?

Ourthirdanswertothedeeplyexercisedsoulwhocallsintoquestionthegenuineness of his conversion, is this: Honestly apply to yourself thefollowing tests. First, in seasons of retirement from the noise andbusiness of theworld, orduring the sacredhours of theSabbath, or inyoursecretdevotions,whatareyourthoughts,whatistherealtemperofyourmind?DoyouknowGod,communewithanddelightinHim?IsHisWord precious, is prayer a welcome exercise? Do you delight in God'sperfectionsandesteemHimforHisabsolutesupremacyandsovereignty?Doyoufeelandlamentyourremainingblindnessandignorance;doyoumourn over your lack of conformity to God's Law and your naturalcontrarietytoit,andhateyourselfforit?Doyouwatchandprayandfightagainstthecorruptionsofyourheart?Notindeedasyoushould,butdoyoureallyandsincerelydosoatall?

Second,whatarethegroundsofyourlovetoGod?fromwhatmotivesareyou influenced to love Him? Because you believe He loves you? orbecauseHeappearsinfinitelygreatandgloriousinHimself?Areyougladthat He is infinitely holy, that He knows and sees all things, that Hepossessesallpower?DoesitsuityourheartthatGodgovernstheworld,and requires thatall creatures shouldbow in thedustbeforeHim, thatHe alonemay be exalted?Does it appear perfectly reasonable that youshould love God with all your heart, and do you loathe and resisteverythingcontrary toHim?Doyou feelyourself tobewhollytoblamefornotbeingaltogethersuchas theLawrequires?Third, is therebeingformedwithinyouadispositiontoloveyourneighborasyourself,sothatyouwishandseekonlyhisgood?anddoyouhateandmournoveranycontrary spirit within you? Honest answers to these questions shouldenableyoutoascertainyourrealspiritualstate.

"TheholinesswhichtheGospelrequireswillnotbemaintainedeitherinthe hearts or lives of men without a continual conflict, warring,contending; and thatwith all diligence,watchfulness, and perseverancetherein.It isourwarfare,andtheScriptureabounds in thediscoveryofthe adversarieswe have to conflict withal, their power and subtlety, asalsoindirectionsandencouragementsuntotheirresistance.TosupposethatGospelobediencewillbekeptup inourhearts and liveswithoutacontinualmanagement of a vigorous warfare against its enemies, is todenytheScriptureandtheexperienceofallthatbelieveandobeyGodinsincerity.Satan,sin,and theworld,arecontinuallyassaultingof it, andseekingtoruinitsinterestinus.TheDevilwillnotberesisted,whichitisour duty to do (1 Peter 5:8, 9) without a sharp contest; in themanagement whereof we are commanded to 'take unto ourselves thewhole armor ofGod' (Ephesians 6:12). Fleshly lusts do continuallywaragainstoursouls(1Peter2:11),andifwemaintainnotawarfareuntotheendagainstthem,theywillbeourruin.Norwillthepoweroftheworldbeanyotherwise avoided thanbya victoryover it (1 John5 :4),whichwillnotbecarriedwithoutcontending.

"ButIsupposeitneedsnogreatconfirmationuntoanywhoknowwhatitistoserveandobeyGodintemptations,thatthelifeoffaithandraceofholiness will not be persevered in without a severe striving, laboring,

contending, with diligence and persistence; so that I shall take it as aprinciple(notionallyatleast)agreeduponbythegeneralityofChristians.Ifwelikenottobeholyontheseterms,wemustletitalone,foronanyotherweshallneverbeso.Ifwefaintinthiscourse,ifwegiveitover,ifwe think what we aim at herein, not to be worth the obtaining orperseveringbysuchaseverecontentionallourdays,wemustbecontentto be without it. Nothing does so promote the interest of Hell anddestruction in the world, as a presumption that a lazy slothfulperformance of some duties and an abstinence from some sins, is thatwhichGodwillacceptofasourobedience.Crucifyingofsin,mortifyingour inordinate affections, contesting against the whole interest of theflesh,Satan,and theworld,and that in inwardactingsofgrace,andallinstancesofoutwardduties,andthatalwayswhileweliveinthisworld,arerequiredofushereunto"(JohnOwen,1660).

FromallthathasbeensaiditshouldbeevidentthattheChristianneedstoexercisethegreatestpossiblecare,daily,overtheinwardpurityofhisheart, earnestly opposing the first motions of every fleshly lust,inordinate affection, evil imagination, andunholy passion. The heart istherealseatofholiness.Heart-holinessisthechiefpartofourconformitytothespiritualLawofGod,norisanyoutwardworkconsideredasholybyHim if theheartbenot rightwithHim—desiringandseekingafterobediencetoHim—forHeseesandtriestheheart.Holinessofheartisabsolutelynecessarytopeaceofmindandjoyofsoul,foronlyacleansedheartcancommunewiththethriceHolyGod:thenkeepyourheartwithalldiligence,foroutofitaretheissuesoflife"(Proverbs4:23).

In the last paragraph we have said nothing which in any ways clasheswithourremarksinthebodyofthisarticle;ratherhaveweemphasizedoncemoreanotheraspectofoursubject,namely,thepressingdutywhichliesupon theChristian tobringhisheartand life into fuller conformitywiththeLaw.Itwouldbeagrievoussinonthepartofthewriterwereheto lower the standard which God has set before us to the level of ourpresentattainments.Vastindeedisthedifferencebetweenwhatweoughttobe andwhatwe actually are in our characterandconduct, anddeepshouldbeoursorrowoverthis.Nevertheless,iftherootofthematterbeinus,therewillbealongingafter,aprayingforandapressingforward

untoincreasedpersonalandpracticalholiness.

N. B. This aspect of our theme has been purposely developed by ussomewhat disproportionately. The supreme importance of it requiredfullnessofdetail.Theprevailingignorancecalledforalengthytreatmentof the subject. Unless we knowwhat the Rule of Sanctification is, andseek to conform thereto, all our efforts after holinesswill andmust bewideofthemark.NothingismorehonoringtoGod,andnothingmakesmoreforourowntruehappiness,thanforHisLAWtoberevered,loved,andobeyedbyus.　

TheInstrumentofSanctification

Paulwas sentunto theGentiles "to open their eyes, to turn them fromdarkness to light and the power of Satan unto God, that they mightreceive forgiveness of sins and inheritance among them which aresanctified by faith that is inme" (Acts 26:18). Two extremes are to beguardedagainstinconnectionwiththepreciserelationthatfaithsustainstothevariousaspectsofsalvation:disparagingit,andmakingtoomuchofit.Therearethosewhoexpresslydenythatfaithhasanyactualpartorplaceinthesecuringofthesame.Ontheotherhand,therearesomewhovirtuallymakeasavioroutoffaith,ascribingtoitwhatbelongsalonetoChrist.But ifweadhereclosely toScriptureandobserveall that is saidthereon(insteadofrestrictingourattentiontoafewpassages),thereisnoexcuseforfallingintoeithererror.Weshallthereforemakeafewremarkswiththeobjectofrefutingeachofthem.

"ButwithoutfaithitisimpossibletopleaseGod"(Hebrews11:6).Wearesavedbyfaith(Luke7:50).Wearejustifiedbyfaith(Romans5:1).Welivebyfaith(Galatians2:20).Westandbyfaith(2Corinthians1:24).Wewalkbyfaith(2Corinthians5:7).Weobeybyfaith(Romans1:5).Christdwellsinourheartsbyfaith(Ephesians3:17).Weovercametheworldbyfaith(1John5:4).Theheart ispurifiedby faith(Acts15:9).Allduties, for theirrightmotive and end, depend upon it. No trials and afflictions can bepatiently or profitably borne unless faith be in exercise. Our whole

warfare can only be carried on and finished victoriously by faith (1Timothy 6:12). All the gifts and graces of God are presented in thepromises, and they canonly be received and enjoyedbyus in away ofbelieving.ItishighworshiptobestronginfaithgivingglorytoGod.Inviewofallthis,weneednotbesurprisedtoreadthatweare"sanctifiedbyfaith."

Butinwhatwaydoesfaithsanctifyus?Toanswerthisquestionproperlywemustcarefullybearinmindtheprincipalaspectsofoursubject,whichhavealreadybeenconsideredbyusinthepreviouschaptersofthisbook.First, faith has nothing to do with the Father's setting us apart andblessinguswithallspiritualblessingsinChristbeforethefoundationoftheworld:itisoneoftheGod-dishonoringandcreature-exaltingerrorsofArminianism to affirm that Christianswere elected on the ground thatGod foresaw they would believe. Second, our faith was in no sense amovingcausetoChrist'sbecomingtheSuretyofHispeopleandworkingoutforthemaperfectholinessbeforeGod.Third,faithhasnoinfluenceincausingtheHolySpirittoseparatetheelectfromthereprobate,foratthe moment He does this they are dead in trespasses and sins, andthereforetotallyincapableofperforminganyspiritualacts.Fourth,faithwillnotcontributeanythinguntotheChristian'sglorification,forthat issolely thework of God; the subject of it being entirely passive therein."Whomhejustified,themhealsoglorified."

Thus faith, important though it be, plays only a secondary andsubordinate part in sanctification. It is neither the originating, themeritorious,nor theefficient causeof it,butonly the instrumental.YetfaithisnecessaryinordertoasavingunionwithChrist,anduntilthatbeeffected none of the blessings and benefits which are in Him can bereceived by us. It seems strange that any who are well versed in theScriptures and who profess to be subject to their teachings, shouldquestionwhathas justbeenaffirmed.Takesuchadeclarationas"themthatbelievetothesavingofthesoul"(Hebrews10:39).True,wearenotsavedforourbelieving,yetequallytrueisitthatthereisnosalvationforanysinnerwithouthisbelieving.EveryblessingwereceivefromChristisin consequence of our being united to Him, and therefore we cannotreceive the holiness there is in Him until we are "sanctified by faith."

Furthermore,faithisnecessaryinordertothereceptionofthepurifyingTruth, in order to practical deliverance from the power of sin, and inordertoprogressorgrowthinpersonalholiness.

Before proceeding further let it be pointed out that the faithwhich theGospel requires, the faith which savingly unites a sinner to Christ, thefaith which issues in sanctification, is very much more than the bareassentof themindtowhat is recorded in theScriptures concerning theLord Jesus; it is something far different from the mere adoption ofcertain evangelical opinions regarding thewayof salvation. TheDay tocomewillrevealthesolemnfactthatthousandswentdowntoHellwiththeirheadsfilledwithorthodoxbeliefs—whichmanyofthemcontendedfor earnestly and propagated zealously, just as theMohammedan doeswiththetenetsandprinciplesofhisreligion.Savingfaith,myreader, isthe soul's surrender to and reliance upon the Lord Jesus Christ as aliving, loving, all-sufficient Savior, and that, upon the alone but suretestimony of God Himself. When we say "an all-sufficient Savior" wemean One in whom there is a spotless holiness as well as perfectrighteousnessforthosewhocometoHim.

FaithlaysholdofChristasHeisofferedtosinnersintheGospel,andHeistherepresentednotonlyforjustificationbutalsoforthesanctificationof all who truly believe onHim. The gloriousGospel of grace not onlyheraldsOnewhodelivers from thewrath to comebut as giving title toapproachnowuntothethriceholyGod.Moreover,faithacceptsawholeChrist:notonlyasPriesttoatoneforus,butasaKingtoreignoverus.Faith,then,istheinstrumentofoursanctification.Faithistheeyewhichperceives the gracious provisions which God hasmade for His people.Faithisthehandwhichappropriatesthoseprovisions.Faithisthemouthwhich receives all the good that God has stored up for us in Christ.Withoutfaithit isimpossibletopleaseGod,andwithouttheexerciseoffaithitisimpossibletomakeanyrealprogressinthespirituallife.

ManyoftheLord'speoplerobthemselvesofmuchoftheirpeaceandjoybyconfounding faithwith its fruits; they fail todistinguishbetween theWord of God believed and what follows from believing it aright. Fruitgrowsonthetree,andthetreemustexistbeforetherecanbefruit.Trueobedience, acceptableworship, growth in grace, assurance of salvation,

arewhatfaithproduces,andnotwhatfaithitselfis:theyaretheeffectsoffaithworking,andnotdefinitionsofthenatureoffaith.FaithderivesitsbeingfromtheWordofGod,andallitsfruitsaretheresultofbelieving.WhatGodhasspokeninHisWorddemandsbelieffromalltowhomtheWordcomes.FaithandtheWordofGod, then,arerelatedas theeffectandthecause,because"faithcomesbyhearing,andhearingbytheWordofGod"(Romans10:17).Whenfaithcomesbytheinward"hearing,"thenwe assent to what God has said, and we rely upon His faithfulness tomakegoodwhatHehaspromised;untilthathasbeeneffectedtherecanbenofruitsoffaith.

It is, then, of much importance to correctly define what faith is, for amistakeatthispointisnotonlydishonoringtoGod,butinjurioustothesoulandinimicaltoitspeace.FaithisachildliketakingGodatHisWordandrestingonwhatHehas said. It is adependingonChrist tobestowthoseblessingsandgraceswhichHehaspromisedtothosewhobelieve.Howisasin-defiledsoultobecomeapartakerofthecleansingefficacyofthe blood of the Lamb? Only by faith. The purifying virtue of Christ'sblood,andtheadministrationoftheSpirit,fortheapplicationtomakeiteffectualuntooursoulsandconsciences, isexhibited inthepromisesoftheGospel; and theonlyway tobemadeapartakerof thegood thingspresented in the promises is by faith. God Himself ordained thisinstrumentalefficacyuntofaithintheEverlastingCovenant,andnothingismorehonoringtoHimthantheexerciseofrealfaith.

Returningtoourearlierquestion,Inwhatwaydoesfaithsanctifyus?Weanswer,first,byunitingustoChrist,theHolyOne.OnenesswithChrististhefoundationofalltheblessingsoftheChristian,butitisnotuntilheisactuallyunited toChristby faith that thoseblessingsare reallymadeover to him. Then it is that Christ is "made unto us wisdom, andrighteousness,andsanctification,andredemption"(1Corinthians1:30).ItisfaithwhichreceivesChrist'satonement,forGodhassetforthChrist"aatoningsacrificethroughfaithinHisblood"(Romans3:25),andHisinfinitely meritorious blood not only justifies but sanctifies too. Thusthereisnointrinsicvirtueinfaithitself,instead,itsvaluelieswhollyinitsbeingthehandwhichlaysholdofHimwhopossessesinfinitevirtue.Forthisveryreasonfaithexcludesallboasting(Romans3:27),andtherefore

any "believing" which produces self-congratulation or results in self-satisfactionismostcertainlynotthefaithoftheGospel.

Second,faithsanctifiesthebelieverbyenablinghimtoenjoynowwhatishis inChristandwhatwillbehis inhimself inHeaven.Faithsets to itsseal that the testimony of God is true when He declares that "we aresanctified through theofferingof thebodyof JesusChrist once for all"(Hebrews10:10).Faithassuresitspossessorthatthoughheisstillafallencreatureinhimself,andassuchasinnertotheendofhisearthlycourse,yet inChristhe isperfectlyholy,having the same immaculate standingbeforeGodasdoeshisHeadandSurety;for"asHeis,soareweinthisworld" (1 John 4:17). Thus faith is "the evidence of things not seen"(Hebrews 11:1) by the natural eye, nor felt by the natural senses. Faithprojects us out of this scene entirely and carries the heart intoHeavenitself — not a natural faith, not a preacher-produced faith, but Gospelfaith,impartedbytheHolySpirit.

But letusnotbemistakenat thispoint.The faithofwhichweareheretreating is not a blind fanaticism. It does not ignore the presence ofindwelling sin. It does not lose its eyes to the constant activities of theflesh.Itrefusestotonedownthevilefruitswhichthefleshproduces,byterming them peccadillos, ignorance, mistakes, etc. No, faith has clearvisionandperceives the infiniteenormityofall that isopposed toGod.Faith is honest and scorns the hypocrisy of calling darkness light. Butfaithnotonlyseesthetotaldepravityofnaturalselfandthehorriblefilthwhichfoulseverypartofit,butitalsoviewsthepreciousbloodwhichhassatisfiedeveryclaimofGoduponthoseforwhomitwasshed,andwhichcleanses from all sin those who put their trust in it. It is neitherfanaticismnorpresumptionforfaithtoreceiveatitsfacevaluewhatGodasdeclaredconcerningthesufficiencyofChrist'ssacrifice.

Third,faithsanctifiesasitderivesgracefromthefullnessinwhichthereis inChrist.GodhasconstitutedtheMediatortheSourceofallspiritualinfluences and faith is the instrument by which they are derived fromHim. Christ is not only a Head of authority to His Church, but also aHeadofinfluence."Butspeakingthetruthinlove,maygrowupintoHiminallthings,whichistheHead,evenChrist:fromwhomthewholebodyfitly joined together and compacted by that which every joint supplies,

according to the effectualworking in themeasure of every part,makesincreaseof thebodyunto theedifyingof itself in love" (Ephesians4:15,16).That"effectualworkinginthemeasureofeverypart"isbysuppliesofgrace being received from Christ, and that grace flows through theappointedchanneloffaith.AstheLordJesusdeclareduntothefatherofthedemon-tormentedson,"Ifyoucanbelieve,all thingsarepossible tohimthatbelieves"(Mark9:28);and to the twoblindbeggarswhocrieduntoHimformercy, "According toyour faithbe ituntoyou" (Matthew9:29).Howearnestandimportunateshouldwebe,inbeggingtheLordtograciouslystrengthenandincreaseourfaith.

It is by faith laying hold upon a full Christ that the empty soul isreplenished.AllthatweneedfortimeaswellaseternityistobefoundinHim;butthehandoffaithmustbeextended,eventhoughitgraspbutthehem of His garment, if virtue is to flow forth from Him into us. AsSamson's strengthwas inhis locks, so theChristian's strength is inhisHead.ThistheDevilknowsfullwell,andthereforedoeshelaborsohardtokeepus fromChrist, causing the cloudsofunbelief tohide fromourview the radiant face of the Sun of righteousness, and getting us sooccupiedwithourmiserableselvesthatweforgetthegreatPhysician.Asitisbythesapderivedfromtherootwhichmakesthebranchesfruitful,so it is by the virtuewhich faith draws fromChrist that the believer ismadetoabound inholiness.Hence theexhortation, "You therefore,myson,bestronginthegracethatisinChristJesus"(2Timothy2:1).

Fourth, faith sanctifies because it cleanses the soul. "And God, whichknowstheheart,barethemwitness,givingthemtheHolySpirit,evenasHe did unto us; and put no difference between us and them, purifyingtheirheartsby faith"(Acts15:8,9). It isby faith theheart is "sprinkledfromanevilconscience"bythebloodofChrist.Itisbyfaiththeaffectionsare liftedunto thingsabove,andtherebydisentangled fromthedefilingobjectsoftheworld.Itisbytheexerciseoffaithathatthe"inwardparts"(Psalm 51:6) are conformed in some measure unto the Rule ofrighteousnessandholiness,for"faithworksbylove"(Galatians5:6),and"love is the fulfillingof theLaw" (Romans13:10). It is tobedulynotedthat in Acts 15:9 the apostle did not say" their hearts were purified byfaith;" instead, he used the present tense "purifying," for it is a

continuousprocesswhichlastsaslongasthebelieverishereuponearth.This aspect of our sanctification is not complete until we are releasedfromthisworld.

Fifth, faith sanctifies because it is by this we hold communion withChrist, and communion with Him cannot but nourish the principle ofholinesswithintheregenerate.Thusfaithissanctifyinginitsownnature,for it is exercised upon spiritual objects. "But we all with open facebeholding(byfaith)asinaglassthegloryoftheLord,arechangedintothe same image from glory to glory, by the Spirit of the Lord" (2Corinthians3:18).FaithisatransforminggracebecauseitcausesthesoultocleaveuntotheDivineTransformer.AsitwasfaithwhichmadeustofirstlayholdofChrist,soitimpelsustocontinuecominguntoHim;andifthewomanwhotouchedthehemofHisgarmentbyfaithsecuredthehealing of her body, shall not those who cleave to Christ continueobtainingfromHimthehealingoftheirspiritualmaladies!

Sixth,faithsanctifiesbecauseitappropriatesthecommandmentsofGodandproducesobedience.Weare sanctified "by theTruth" (John17:17),yettheWordworksnotwithoutanactonourpartaswellasofGod's.ItisnaughtbutblindenthusiasmwhichsupposesthattheScripturesworkinuslikesomemagicalcharm.Howsolemnisthatpassage"buttheWordpreached did not profit them, not beingmixedwith faith in them thatheardit"(Hebrews4:2).TheWordavailsusnothingifitbenotreceivedinto a trustful heart and faith be acted upon it. Therefore do we read,"seeing you have purified your souls in obeying the truth through theSpirit"(1Peter2:22):itisonlyastheTruthisreceivedupontheauthorityofGod,givenaplaceinouraffections,andyieldedtobythewill,thatoursoulsare"purified"by it.Themore faithcausesus torun in thewayofGod's commandments, themore is the soul delivered from the defilingeffectsofself-pleasing.

Seventh,faithsanctifiesbecauseitrespondstothevariousmotiveswhichGod has proposed to His people, motives to stir them up unto theirutmostendeavorsanddiligenceinusingthosewaysandmeanswhichHehasappointedforpreventingthedefilementsofsin,andforcleansingtheconscience when defilement has been contracted. As faith receives theWordasGod's, itsDivineauthorityawes thesoul, subduesenmity,and

producessubmission.TheeffectsoffaitharethatthesoultremblesattheDivine threatenings,yieldsobedience to theDivineprecepts,andgladlyembracestheDivinepromises.Herein,andinnootherway,doweobtainunfailing evidence of the reality and genuineness of our faith. As thespecieofa tree is identifiedby thenatureof the fruitwhich itbears,sothe kind of faith we have may be ascertained by the character of theeffects which it produces. Some of those effects we have sought todescribeinthelastfewparagraphs.

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Havingpresented an outline in our last chapter of the partwhich faithplays in sanctification, we shall now endeavor, under God, to offerconsolation unto some of our sin-burdened, doubt-harassed, Satan-tormentedbrethrenandsistersinChrist."Comfortyou,comfortyou,Mypeople,saysyourGod."(Isaiah40:1).Andwhy?BecauseGod'schildrenarethemostdeeplydistressedpeopleonthefaceoftheearth!Thoughattimes they experience a peacewhich passes all understanding, revel inthatlovewhichpassesknowledge,andrejoicewith joyunspeakable,yetfor themost part their souls aremuch cast down, and fears, bondage,groans, constitutea largepartof their experience.Theymay for abriefseasonberegaledbythewellsandpalmtreesofElim,butmostoftheirlivesarelivedinthe"greathowlingwilderness"(Deuteronomy32:10),sothattheyareoftenconstrainedtosay,"OhthatIhadwingslikeadove!forthenwouldIflyaway,andbeatrest."

Such a distressful experience causes many of the regenerate to veryseriouslydoubtwhethertheyarerealChristians.Theycannotharmonizetheirgloomwiththelight-heartednesstheybeholdinreligiousprofessorsall around them. No, and they need not wish to. The superficial andapostate religion of our day is producing nothing but a generation offlighty and frothy characters, who scorn anything sober, serious, andsolemn,andwhosneeratthatwhichsearches,strips,andabasesintothedust. God's Isaacs must not expect to be understood and still lessappreciatedby the"mocking"Ishmaels (Genesis21:9), for though thesedwell for a while in Abraham's household, yet a different mother hasbornethem.Unlessthesindistressedandfear-tormentedbelieveris"asasparrowaloneuponthehousetop"(Psalm102:7),thenhewillhavetosay

"mineheritage isuntomeasaspeckledbird, thebirdsroundaboutareagainstme"(Jeremiah12:9)—thereisnooneness,nofellowship.

ManyofGod'sdearchildrenarelikeAsaph."Butasforme,myfeetwerealmost gone;my steps hadwell-near slipped. For I was envious at thefoolish,whenIsawtheprosperityofthewicked.Fortherearenobandsintheirdeath:buttheirstrengthisfirm.Theyarenottroubledasothermen,neitheraretheyplaguedlikeothermen.Thereforepridecompassesthem about as a chain: violence covers them as a garment. Their eyesstandoutwith fatness theyhavemore thanheart couldwish. They arecorrupt, and speakwickedly: concerning oppression, they speak loftily"(Psalm 73:2-8).AsAsaphbeheld the prosperity of thesepeoplehewasstaggered,supposingthatGodwaswiththemandhaddesertedhim.

ThespiritualcounterpartofthisisfoundinmodernLaodicea.Thereisageneration of professingChristianswho appear to enjoy great religious"prosperity."TheyhaveconsiderableknowledgeoftheletterofScripture;theyareexpertsin"rightlydividingtheWord;"theyhavegreatlightuponthe mysteries of prophecy; and are most successful as "soul winners."Theyhavenoupsanddownsintheirexperience,nopainfultwistingsandturnings, but go on in a straight course with light hearts and beamingcountenances.Providencesmilesuponthem,andtheyneverhaveadoubtas to their acceptance in Christ. Satan does not trouble them, nor isindwellingsinadailyplaguetothem.AndthepoorChristian,consciousofhisweakness,hisignorance,hispoverty,hisvileness,issorelytemptedto be "envious" of them, for they seem to have "more thanheart couldwish,"whilethelongingsofhisheartaredeniedhim,andthatwhichhepursuessoeagerlycontinuestoeludehisgrasp.

Ah, but note well some of the other characteristics of this prosperouscompany. Pride compasses them about as a chain" (Psalm 73 :6). Yes,theyareutterstrangerstohumilityandlowliness.Theyarepleasedwiththeir peacock feathers, knowing not thatGod views the same as "filthyrags." "Concerning oppression, they speak loftily" (Psalm 73:8). God'schildren are oppressed, sorely oppressed, by their corruptions, by theirinnumerablefailures,bythehidingsoftheLord'sface,bytheaccusationsof Satan. They are oppressed over the workings of unbelief, over thecoldnessof theirhearts, over the insincerity of theirprayers, over their

vain imaginations.But theseLaodiceans, "speak loftily," ridiculing suchthings,andprateoftheirpeace, joy,andvictory."ThereforeHispeople,return hither: andwaters of a full cup are wrung out to them" (Psalm73:10),forasrealChristianslistentothe"testimonies"ofthe"higherlife"people, they conclude that it would be the height of presumption toregardthemselvesasChristiansatall.

Behold these are the ungodly," continues Asaph, "who prosper in the(religious)world; they increase inriches" (Psalm73:12).Andashewasoccupied with them, contrasting his own sad lot, a spirit of discontentandpetulancetookpossessionofhim."TrulyIhavecleansedmyheartinvain"(Psalm73:13)—whatisallmypastdiligenceandeffortsworth?Iamnot"prosperous" like theseprofessors: Idonothavetheirgracesorattainments,Idonotenjoythepeace,assurance,andvictory,theyhave.Far from it: "For all the day long I have been plagued, and chastenedeverymorning"(Psalm73:14).Ah,thatwasholyAsaph'sexperience,myreader;isityours?Ifso,youareingoodlycompany,muchasthepresent-dayphariseesmaydespiseyou.

ThenthePsalmistwaschecked,andrealizedhiswrongingivingwaytosuchwickedsentiments."IfIsay,Iwillspeakthus,behold,Ishalloffendagainst the generation of Your children" (Psalm 73:15). Yes, thegenerationofGod'schildrenwillbeoffendedwhentheyhearoneoftheirbrethrensayingitis"vain"tousetheappointedmeansofgracebecausethose have not issued in deliverance from indwelling sin. "When Ithought to know this, it was too painful for me; until I went into thesanctuaryofGod,thenunderstoodItheirend.SurelyYoudidsettheminslipperyplaces;Youcastthemdownintodestruction"(Psalm73:16-18).How unspeakably solemn! Instead of these prosperous Laodiceanshavingaspiritualexperiencehighabovethosewhoseheartsplaguethem"allthedaylong,"theyweretotalstrangerstorealspirituality.InsteadofbeingamongthechieffavoritesofGod,theyhadbeensetbyHiminthe"slipperyplaces"oferrorand falsereligion, tobeeventually"castdownintodestruction."

Whatawarningisthis,mysin-harassedbrother,nottoenvythosewhoare strangers to the plague of their own hearts, who groan not "beingburdened"(2Corinthians5:4),andwhocrynot"OwretchedmanthatI

am" (Romans7:24).Envynot theproudLaodiceans,whoare "rich andincreasedwithgoodsandhaveneedofnothing;"andknownotthattheyare "wretched, and miserable, and poor, and blind, and naked" (Rev.3:17).Instead,bethankfulifGodhasmadeyou"poorinspirit"—feelingthatyouaredestituteofeveryspiritualgraceand fruit;and to "mourn"over your barrenness and waywardness; for none other than Christpronounces such characters "blessed." And why should you think itstrangeifyouareamongthatlittlecompanywhoarethemostdistressedpeople on earth?Have you not been called into fellowshipwithChrist,and was He not "The Man of sorrows" while He tabernacled in thisworld?IfHesorrowedandsufferedsomuchinenduring thepenaltyofsin,willyoucomplainbecauseGodisnowmakingyougroandailyunderthefeltworkingsofthepowerofsin?

The fact of thematter is that verymuch of that which now passes forsanctification is nothing but a species of pharisaism, which causes itsdeludedvotariestothankGodthattheyarenotlikeothermen;andsaditistofindmanyoftheLord'speopleaddingtotheirmiseriesbygrievingoverhowfartheycomebehindtheloftyattainmentswhichtheyimaginethese boasters have reached unto. A true andGod-honoring "Christiantestimony,"myreader,doesnotconsist inmagnifying self,by tellingofattainmentsandexcellencieswhich,withapparenthumility,areascribedtoDivineenabling.No indeed,very far from it.That "witness"which ismosthonoringtotheLordisonewhichacknowledgesHisamazinggraceandwhichmagnifiesHisinfinitepatienceincontinuingtobearwithsuchanungrateful,heard-hearted,andunresponsivewretch.

The great mistake made by most of the Lord's people is in hoping todiscoverinthemselvesthatwhichistobefoundinChristalone.Itisthis,really,whichcauses themtobecomesoenviousanddiscontentedwhentheybeholdthespuriousholinessofsomeandthecarnalattractivenessofothers.Thereissuchathingas"thegoodliness"oftheflesh,whichis"asthe flowerof the field" (Isaiah40:6), yet as the verynext verse tells us"the Spirit of the Lord blows upon it." But so easily are the simpledeceivedtodaytheyoftenmistakesuch"goodliness"forgodliness.Why,my reader, aman (orwoman) inhispersonalmakeupmaybeasmeekandtractableasalamb,hemaybeconstitutionallyaskindandgratefulas

aspaniel,andhemaybetemperamentallyascheerfulasalark;yetthereisnotagrainofgrace inthesenaturalqualities.Ontheotherhand,theChristian,inhisnaturaltemperament,islikelytobeasgloomyasanowloraswildasatiger;yetthatdoesnotdisprovegracewithinhim.

"Foryouseeyourcalling,brethren,howthatnotmanywisemenaftertheflesh,notmanymighty,notmanynoble,arecalled:ButGodhaschosenthefoolishthingsoftheworldtoconfoundthewise;andGodhaschosentheweak things of theworld to confound the thingswhich aremighty;and base things of the world, and things which are despised has Godchosen, and things which are not (non-entities, ciphers) to bring tonothing things that are: that no flesh should glory in His presence" (1Corinthians1:26-29).Ifthispassagewerereallyreceivedatitsfacevalue,manyofGod'ssin-afflictedanddoubtingchildrenwouldfindthekeythatunlocksmuchwhichisbewilderingandgrievousintheirexperience.

InHis determination tomagnifyHis sovereign grace God has selectedmany of the very worst of Adam's fallen race to be the everlastingmonuments of His fathomless mercy — those whom Luther wasaccustomedtodesignate"TheDevil'sriff-raffs."This isveryevident toofrom"Gooutquickly into thestreetsand lanesof thecity,andbring inhither the poor, and the maimed, and the halt, and the blind" (Luke14:21)—themostunlikelyonesasguestsforaroyalfeast,thewaifsandstraysofsociety!Therearethousandsofmoral,upright,amiablepeoplewho are never effectually called by the Spirit; whereasmoral perverts,thieves,andawful-temperedonesare regenerated.Whensucharebornagaintheystillhavevileinclinations,horribledispositions,fierytempers,whichareveryhardtocontrol,andaresubjecttotemptationsthatmanyoftheunregeneratehavenofirst-handacquaintancewith.

HundredsmoreofGod'schildren,whoseanimalspiritsaremuchquieterby nature and whose temperament is more even and placid, yet areplaguedbyaspiritofprideandself-righteousness,whichisjustashatefulinthesightofGodasmoraldegeneracyistorespectableworldlings.NowunlessthethoughtsofsuchareformedfromtheScriptures,theyaresuretoentertainerroneousconceptionswhichwilldestroytheirpeaceandfillthemwithdoubtsandfears,foruponafullerdiscoveryandclearersightoftheseaofcorruptionwithin,theywillconcludetheyhaveneverpassed

fromdeathunto life.But tocall intoquestionourregenerationbecausewefailtoobtaindeliverancefromthepowerofindwellingsin,isagreatmistake; thenewbirthneither removesnor refines the flesh,but is thereceptionofanaturethatfeelssintobeanintolerableburden,andthatyearnsafterholinessaboveeverythingelse.

IfIhavereallycometoChristasa leprousandbankruptsinner,utterlydespairing of self-help, and have putmy trust in the sufficiency ofHissacrifice, the Scripture affirms that God has made Christ to besanctificationtome(1Corinthians1:30)andthatIhavereceivedaspiritofholinessfromHim.Nowfaithacceptsthisblessedfactnotwithstandinganoceanofcorruptionandthecontinuedragingofsinwithin.Mypeaceof mind will, then, very largely depend upon faith's continuedapprehension of the perfect salvation which God has provided for Hispeople in Christ, and which in Heaven they shall enjoy in their ownpersons. After the sinner has come to Christ savingly, the Holy Spiritgives him a much fuller discovery of his vileness, and makes him ahundredfoldmore conscious of howmuch there is in his heart that isopposedtoGodthaneverherealizedpreviously;andunlessfaithbedailyin exercise, the activities of the fleshwill slay his assurance— instead,theyoughttodrivehimcloserandclosertoChrist.

O my Christian reader, what a difference it would make were you tosteadily realize the truth that, every temptation you encounter, everydefeatyousuffer,everydistressingexperienceyoupassthrough,isacallandachallengefortheexerciseof faith.Youcomplain thatyouarestillthesubjectofsin, that itcleaves toyouasthefleshdoestoyourbones,that it mixes with your duties and defiles every act you perform. Youoften feel thatyouarenothingbut sin.Whenyouattempt towalkwithGod, inward evil rises up and stops you.When you readHisWord orendeavor to pray, unbelieving thoughts, carnal imaginations, worldlylusts, seek to possess your soul. You strive against them; but in vain.Insteadofimprovement,thingsgrowworse.YoubegofGodforhumility,andprideriseshigher;youcrytoHimformorepatience,butapparentlyHisearisclosed.Ah,youarenowlearningthepainfultruththatinyourfleshtheredwells"nogoodthing."

Yes, butwhat is a poor soul to do in such a harrowing case?How is it

possible for him to preserve any peace in his conscience? When thebeliever is so sorely attacked by sin and Satan, how is he to defendhimself?Nothingbut faith in thesureWordofGodcankeephim fromsinkingintoabjectdespair.ThisistheverytimeforhimtomaintainhistrustinthesufficiencyofChrist'sbloodandtheexcellenceofHisimputedrighteousness.His faith isnowbeing triedby the fire that itmay comeforthasgold.Itisbysuchexperiencesthegenuinenessofhisfaithisputtotheproof.Thebelieveriscast intothefurnacethat faithmayconflictwithunbelief,andthoughhewillbehardputtoit,yetvictoryissure.Theproofofhisvictory is faith'sperseverance (amida thousandwaverings)untotheend.Remember,myreader,thatthetestofperseveranceisnothowweactinthefaceofsuccess,buthowweconductourselvesunderalong series of defeats. "For a just man falls seven times, and rises upagain"(Proverbs24:16).

Let itnotbeoverlookedthatwecannomoretakeourplacebeforeGodnowasacceptedworshiperswithoutaperfectholiness,thanwecanenterHeavenwithoutit;butthatperfectholinessistobefoundinChristalone— thepractical holiness of theChristian is, at present, but a very, veryfaint reflection of it. The more I feel my utter unworthiness and totalunfitnesstoapproachuntoGodandcalluponHiminmyownname,themore thankful I should be for the Mediator, and the unspeakableprivilege of calling upon God in Christ's name. And it is faith whichcountsupon the glorious fact that the thriceholyGod can exerciseHisgrace and goodness toward one so vile as I, and that, consistentlywithHismajesty and justice— Christ has honored the Law infinitelymorethanmy sins dishonor it. Onewho feels that, as a Christian, he is "anutter failure," and who is conscious of his continued abuse of God'smercies,canonlydrawneartoGodwithconfidenceasheexercisesfaithintheinfinitemeritsofChrist.

Aswestatedatthebeginning,ourprincipalobjectinwritingthischapteris, under God, to comfort His sin-distressed, doubt-harassed, Satan-tormented people. We are not unmindful that among the ranks ofnominalChristians thereare,on theonehand,many"havingaformofgodliness,butdenyingthepowerthereof;everlearningandneverabletocometotheknowledgeoftheTruth"(2Timothy3:5,7),whowillregard

as highly "dangerous" much of what we have said; while on the otherhand, there are "ungodly men, turning the grace of God intolasciviousness"(Jude4),whoarelikelytoabusethesamebyadoptingitas an intellectual opinion, from which they may derive peace in theirdefianceofGod.Yetnotwithstanding these likelyeventualities,weshallnotwithholdaneedfulportionofthechildren'sbread.

Thosewhoclaimtohavereceivedthe"secondblessing"andbe"entirelysanctified"inthemselves,haveneverseentheirheartsinthelightofGod.Thosewho boast of their sinless perfection are deceived by Satan, and"thetruthisnotinthem"(1John1:8).Twothingsevergotogetherintheexperienceof agenuinebeliever: a growingdiscovery of the vileness ofself,andadeepeningappreciationofthepreciousnessofChrist.Thereisnosolidground forabeliever to restuponuntilhesees thatChristhasfullyansweredtoGodforhim.Inexactproportiontohisfaithwillbehispeace and joy. "You are complete in Him" (Colossians 2:10): believersnowpossessaperfectholinessintheCovenant-Head,butatpresenttheyare far frombeing perfect in the gracewhich flows to them fromHim.GodhonorsandrewardsthatfaithwhichisexerciseduponourholinessinChrist:notnecessarilybysubduingsinorgrantingvictoryoverit,butbyenablingitspossessortocontinuecleavingtoChristashisonlyhope.

OmyChristianreader,becontent tobenothing inyourself, thatChristmaybeyourall.Ototrulysay"Hemustincrease,butIdecrease(John3:30).Growth in grace is a being broughtmore andmore off from self-complacencyandself-dependency,toanentirerelianceuponChristandthefreegraceofGodthroughHim.Thistemperisbeguninthebelieveratregeneration,andlikethetinymustardseeditat lastdevelops intoalarge tree. As the Christian grows in grace he finds himself to beincreasinglyfullofwants,andfurtheroffthaneverfrombeingworthytoreceive the supply of them. More and more the spirit of a beggarpossesses him. As the Spirit grants more light, he has a growingrealization of the beauty of holiness, of what Christ is entitled to fromhim;andthereisacorrespondingself-loathingandgriefbecauseheissounholyinhimselfandfailssomiserablytorenderuntoChristHisdue.

FellowshipwithGodandwalkinginthelightasHeisinthelight,sofarfrom filling the Christian with self-satisfaction, causes him to groan

because of his darkness and filthiness— the clearer light now makingmanifestwhat beforewasunperceived.Nothing ismoreperilous to thesoul than thatwe should be occupiedwith our achievements, victories,enjoyments.IfPaulwas indangerofbeingexaltedby theabundanceoftherevelationsgivenhim,canthedangerbelessofourbeingpuffedupwith thoughts of spiritual progress, spiritual conquests, spiritualexcellencies. And yet the cherishing of such thoughts is the very thingwhichisnowbeingincreasinglyencouragedbythereligiousquacksoftheday.Nomatterwhat fellowshipwithChristbeenjoyed,whatgrowth ingracebemade,itwilleverremaintruethat"wethatareinthistabernacledogroan,beingburdened"(2Corinthians5:4).

SofarfromwhatwehavesaidinthischapterencouragingarealChristianto entertain low views of sin, it is only in the vital and experimentalknowledgeofthesamethatalifeofholinessbegins.NothingwillcausearenewedsoultohatesinsomuchasarealizationofGod'sgrace;nothingwillmovehimtomournsogenuinelyoverhissinsasasenseofChrist'sdyinglove.It isthatwhichbreakshisheart:therealizationthatthereissomuchinhimthatisopposedtoChrist.Butalifeofholinessisalifeoffaith(theheartturningdailytoChrist),andthefruitsoffaitharegenuinerepentance, true humility, praising God for His infinite patience andmercy, pantings after conformity to Christ, praying to be made moreobedient, and continually confessing our disobedience. Daydreamingabout complete deliverance from indwelling sin, seeking to persuadeourselvesthat the flesh is becoming less active, cannot counter-balancethehumblingrealityofourpresentstate;butourcorruptionsshouldnotquenchatrueGospelhope.

ThosewhohavereadthepreviouschaptersofthisbookcannotsupposethatwehaveanydesigntolowerthestandardoftheChristianlife,ortospeak peace to deluded soulswho "profess that they knowGod, but inworks deny Him" (Titus 1:16). Some indeed may charge us withencouraging light views of the sinfulness of sin, yet it must beremembered that the grand truth of Divine grace has ever appeared"dangerous" tomere human wisdom. A worldlymoralistmust think itsubservientoftheveryfoundationsofvirtuetoproclaimtomen,withoutregard towhat theyhavedone,andwithout stipulationas towhat they

aretodo,"BelieveontheLordJesusChristandyoushallbesaved."IfIbelievedthatsaystheunrenewedman,Iwouldtakemyfillofsin,withoutfearorremorse.Ah,butasavingfaithfromGodisalwaysaccomplishedbyaprinciplewhichhatessinandlovesholiness;andthegreatestgriefofitspossessoris,thatitsaspirationsaresooftenthwarted.Butthoseverythwartings are the testings of faith, and should daily drive us back toChristforfreshcleansings.Lord,increaseourfaith.

ItsMeans

OneoftheprincipalreasonswhysomanyoftheLord'speoplehavesuchvague and faulty conceptions ofwhat the believer's sanctification reallyconsistsof,isbecausefewofthosewhowriteorpreachthereontakethetrouble to deal with the subject in an adequate and systematic way.Importantdistinctionsareignored,diverseaspectsarejumbledtogether,terms are not explained, and because little more than superficialgeneralizationsarepresented,nothingisdefinitelydefinedinthemindofthereaderorhearer--or,onlyasinglebranchofthesubjectisunderstoodby him. On the other hand, in our endeavour to present an orderlyunfolding of this great truth, there is danger of confusing the reader'smindbythenumerousdivisionsadopted.Heisapttoconcludethatthesubjectistoocomplexforhimtograsp,orbewilderhimselfbysupposingthereareseveraldifferentkindsofsanctification.Yetthisoughtnottobe.

Suchmistakenideaswillbeavoidedifourfriendsexerciseduepatience--ararequalitytoday!--anddevotethemselvestostudyingthesubjectwiththat diligence to which it is surely entitled, and with which their ownpeaceandspiritualprosperityissocloselyboundup.Anythinginthislifewhichisofvaluecanonlybeobtainedbypainstakingeffort.Thatwhichisworth something is rarely acquired without labour, perseverance, andexpense. Why, then, begrudge the putting forth of these where thesecuringofabetterknowledgeofScriptureisconcerned?Truthhastobebought(Prov.23:23):itisobtainedonlybythosewhoarewillingtopaythe price. And it is for their help thatwewrite, and not for thosewhovaluetheirsoulssolightlythattheyaretoolazytostudy.

Now,aswehavesoughttoshowinpreviouschapters,sanctificationasawholeneedstobeviewedfromtwochiefviewpoints--theDivineandthehuman-theDivineinworkingandthehumanoutworking.Whilewehavealsostressedthe importanceofdistinguishingbetween its twoprincipalaspects--thepositionaland thepractical: theplaceandstate intowhichthemysteriousworkofChristhasbrought thebelieverbeforeGod,andtheresponsethiscallsforfromhim,namely,theconductwhichbecomeshimasasaint.Butoften theDivineandhumanelementsare so closely

interwoven that, when developing certain phases of our subject, it isscarcely possible to draw a sharp line between them. Take that aspectwhichwas last before us: the instrument of our sanctification, namely,faith. Now faith is both something which is Divinely inwrought andhumanlyoutworked. It is aDivine gift, yet it has to be exercised by itsrecipient.Believingismyact,thoughitisthroughtheSpiritIamenabledtherein.In likemanner, it isnotalwayspracticabletoseparatebetweenpositionalandpracticalholinesswhentracingoutcertainphasesof ourtheme.

Intakingupthemeansofsanctificationitisthepracticalholinessofthebelieverwhichistobeinview.Werewetocastthisarticleintotheformofasermon,ourtextwouldbe,"SanctifythemthroughThyTruth"(John17:17). A superficial reading of that verse would cause us to draw theinferencethattheApostleswerenotthensanctified,orwhyshouldChristprayforthemtobesanctified?Yeta littlereflectionwillshowthatsuchaninferenceisafalseone,fortheElevenhadseparatedfromtheworldwhen they responded to the call ofChrist, andas realbelievers inHimtheyweremostcertainly "sanctifiedby faith."Then thequestionarises,Since theywere already sanctifiedwhydid their greatHighPriest praytheFatherto"sanctify"them?Weraisethisquestionforthepurposeofimpressingthereaderwiththefactthatsanctificationhasvariousphasesoraspects,andthatwemustcarefullydistinguishbetweenthesameifweareeither tounderstand the teachingofScriptureon thesubjectorourownexperienceinthelightofthatteaching.

WhattheLordJesusprayedfor inJohn17:17was that theSpiritwoulddrawoutwhatHehadalreadywroughtinthem,thatHewouldgraciouslycall into exercise and act the principle of holiness which He hadcommunicated to them at their regeneration. It is quite clear from theprevious verse that the Apostles were already sanctified, and, as holypersons, Christ now prayed that they might be kept in the way ofholiness,preservedinthepracticeofit,andthatthefruitsthereofmightaboundinthem.Thus,itwasnotfortheirinitialsanctificationthatChristsupplicated theFather,nor forany furtherand fresh sanctification,butforthedrawingoutandmanifestationofwhatwasalreadytheirs.Andinconnection therewith, means were to be employed: "Sanctify them

throughThyTruth:Thyword isTruth" (John17:17).This, then,shouldmakequitecleartheplacewhich"means"have--asubordinateoneandatwhatstagetheyenterintooursanctification--onlyinconnectionwiththedrawingforthofwhathasalreadybeenwroughtinus.

AtthetimethatourLordhereprayed,theApostlesknewandbelievedtheTruth,yet--asitiswithustoday--itwasinapoormannerandlowdegree.Their apprehensions of spiritual things were very imperfect, and oftenquiteerroneous:theyweredullscholars--slowtolearn,andslowerstilltounlearn,astheGospelrecordsabundantlytestify.Likewe,theyhadneedtopray,"Lord,Ibelieve;helpThoumineunbelief."ButtheywereyettobefilledwiththeSpiritandguidedintoallTruth(John16:13).Andthusitis, in measure, with the Christian, for "The path of the just is as theshining light, that shinethmore andmore unto the perfect day" (Prov.4:18).Littlebylittlethebeliever'sheartisbroughtincreasinglyundertheinfluence of the Truth, and thereby is he raised to closer experimentalcommunion with Christ. The result of this is that he has an ever-deepeningdesire tokeephimselfunspotted from theworld,bebroughtintocompleteandcheerfulsubmissiontothewholewillofGod,andwalkbeforeHimuntoallpleasing.

Itwasnot the sanctificationof theApostles'persons thatChristprayedfor,northesanctificationof theirnature,butratherof theirwalk.Astotheirpersons,GodhadsetthemapartinChristbeforethefoundationoftheworld(Eph.1:4);astotheirnature,thathadbeensanctifiedwhen(atthenewbirth)aprincipleofholinesshadbeencommunicated tothem;andneithertheonenortheotheradmittedofanyimprovement.Nowinconnection with the sanctification of the walk--a term which includesmuch more than outward conduct--the Word is the great meansemployedbyGod,workingeffectuallywithandbyitontheheartsofHispeople. By the Scriptures the Spirit continues to enlighten theunderstanding,convict theconscience, inflametheaffections,andmovethewill.BythemHeconveystousafullerandclearerknowledgeoftheamazinggraceofGodandloveofChristtowardus,andhowitbecomesustoactinreturn.Notthatourheartsthenbecomemoresanctified,buttheyaremoreinfluencedbyDivinethingsandexercisedbeforeGod.

ManyandvariedaretheScriptureswhichtreatofthisparticularbranch

of our subject: the place which the written Word has in the practicalsanctification of the believer. From themwe select the following: "Thelaw of the LORD is perfect, converting the soul: the testimony of theLORD is sure, making wise the simple. The statutes of the LORD areright, rejoicing the heart: the commandment of the LORD is pure,enlightening theeyes.The fearof theLORD is clean,enduring forever"(Psa.19:7-9)."Wherewithalshallayoungmancleansehisway?bytakingheedtheretoaccordingtoThyWord"(Psa.119:9)."IfyecontinueinMyWord,thenareyeMydisciplesindeed;andyeshallknowtheTruth,andtheTruthshallmakeyoufree"(John8:31,32)."NowyearecleanthroughtheWordwhichIhavespokenuntoyou"(John15:3)."IcommendyoutoGod,andtotheWordofHisgrace,whichisabletobuildyouup,andtogive you an inheritance among all them which are sanctified" (Acts20:32). "Christ also loved theChurch, and gaveHimself for it; thatHemight sanctify and cleanse it with the washing of water by theWord"(Eph. 5:25, 26). "Wherefore laying aside all malice, and all guile, andhypocrisies,andenvies,andallevilspeakings,asnewbornbabes,desirethesinceremilkoftheWord,thatyemaygrowthereby"(1Peter2:1,2).But let us enter more into detail and show wherein the believer issanctifiedbytheTruth.

First, by imparting to us a knowledge of God's will. That which Herequires of us can be ascertained in no other way than through anacquaintancewith the teachingsofHolyWrit. It is for that reasonGodhas given to usHisWord: to set before usHis standard of conduct, tomake known to us what He hates and what He loves, to expose thesophistriesofSatanandthevanitiesoftheworld--inshort,toprovideuswithalampuntoourfeetandalightuntoourpath."TotheLawandtothe Testimony: if they speak not according to thisWord, it is becausethere is no light in them" (Isa. 8:20). The believer is sanctifiedexperimentally just to the extent that he is brought under theilluminatingandcommandinginfluencesoftheWordofTruth.Personalholiness is our conformity to its requirements. Practical holiness isseparation and abstention from evil, and association with andperformanceofthatwhichisgood;andonlyfromtheScripturescanwefullydiscoverwhatisevilandwhatisgood.

From what has just been pointed out, it necessarily follows that allhuman rules and regulations for godly living are worthless, and theChristianmust steadfastly refuse to be brought into bondage by them.Men have devised a great variety of prohibitions and observances inwhich they suppose holiness to consist, and by attending to the samehaveappearedto themselvesand toothers tohaveattainedaveryhighdegree of sanctity. The Pharisees were guilty of this, adding to thecommandments of God their own traditions, such as the ceremonialwashing of their hands and vessels in order to avoidmoral defilement.The Romanists have followed in the same track, by inducing many oftheirdeludedvictimstoretireentirelyfromtheworldtothe"holy"(???)solitudeofmonasteriesandconvents,bindingthemselvestodevotemostoftheirtimetotherepetitionofprayersandother"sacred"(?)exercises.

There has always been an element in Protestantism--thosetemperamentally disposed toward asceticism andmysticism--who havepursued this same will o' the wisp. Supposing that the same wouldproduceagreaterdeliverancefromsinandsecureacloserwalkingwithGod, they have submitted themselves to frequent fastings and otherpenances, taking upon them vows of poverty and celibacy, deprivingthemselvesoftheordinarycomfortsandinnocentrecreationsoflife,andhavingsoughttoexistonthesparsestpossiblediet.ButastheHolySpirittellsus inColossians2:20-23 theseordinancesof "touchnot, taste not,handle not" are but "the commandments and doctrines of men, whichthingshaveindeedashowofwisdominwillworship,andhumility,andneglecting of the body," but, as it is added, "not in any honour to thesatisfyingoftheflesh."

Theaestheticalausteritiesadvocated invaryingdegreesbyKeswickandother"VictoriousLife"platforms,are littlebetterthanthoseof thepoorRomanists, and wemay say of the one what Luther said of the other,"theyarenothingelsethanspiritualsorceries."Howthankfulshouldwebe, then, that God Himself has placed in our hands a perfect andcomplete revelationofHiswill, anunerring standardbywhichwemaymeasureall theplausible theorisingsof "nice" and "good"men! "AswecannotserveGodbydoingwhatHehasnotcommandedandstilllessbydoingwhatHehasforbidden(bringingourselvesintobondagetomodern

Pharisees-A.W.P.) so it is presumptuous to expect God's blessing uponmeanswhich,beingintroducedassupplementarytoHisordinances,veryplainlyimportthatinthisrespectmaniswiserthanHeis"(JohnDick).

We have dwelt longer upon our first division because we were mostanxious the reader should clearly perceive that thewrittenWord is thechiefmeansusedbyGodinthepracticalsanctificationofHispeople,forit--and it alone--imparts to us a knowledge ofHiswill, discovering thethingstobeshunnedandrevealingthethingswhicharetobefollowed.Justsofaraswe,inourquestafterpiety,substitutefortheteachingsofHolyWrit thesophisticalreasoningsanddictatorialedictsofmen,shallwe forsake the substance and vainly pursue the shadows.On the otherhand,justsofarasweabstainfromwhatGodhasforbiddenandperformwhatHehas enjoined, arewe really treading theHighway ofHoliness.How it behooves us, then, to test our views and ideas by theWord ofTruth!

Second, by its influential considerations. The Word of Truth not onlydefines our duties, but it also presents many considerations which arecalculated to work powerfully upon our affections and wills. TheScripturesdomorethansetbeforeusbareprecepts--theyexhibittheminallthelovelinessofexample, inthehistoryofsaints,andparticularly inthe life of Jesus Christ. Moreover, the precepts are accompanied byencouragingpromises(2Cor.7:1)--thevalueofwhichisrealizedonlysofarasweareconsciousofourweakness.Whencalleduponto"purifyourhearts"(James4:8),wearereadytoexclaim,Howisitpossibleformetocleanse myself from the pollutions of indwelling sin? In this state ofdespondency the Scriptures afford relief by assuring of supernaturalgrace:James1:5;4:6;2Corinthians12:9.Whenbiddentoworkoutourown salvation with fear and trembling, we are informed "for it isGodwhichworkethinyoubothtowillandtodoofHisgoodpleasure"(Phil.2:12,13).

Third, by strengthening faith, for the Word is its appointed food:"nourished up in the words of faith and good doctrine" (1 Tim. 4:6).There aremany of God's dear childrenwho long after and pray for anincreaseoftheirfaith,butitisidletodosowhiletheycontinuetoneglectthe means provided for its nourishment. Trust in God will only be

developedbyfeedingonHisWord:"Thywordswerefound,andIdideatthem; andThywordwas untome the joy and rejoicing ofmine heart"(Jer. 15:16).When the Devil challenged the faith of Christ, He set Hispeople an abiding example by replying, "Man shall not live by breadalone,butbyeverywordthatproceedethoutofthemouthofGod"(Matt.4:4).Faith isstrengthenedbyclearerapprehensionsof theTruth.Hopebrightens at the glorious prospect of life and immortality which theGospeldisplays.LovegrowswarmerastheloveofGodisbetterknown.All thegracesof theChristian thriveunder thebeneficent influencesoftheTruth.

Fourth,bymakingusbetteracquaintedwithChrist.Themoreourmindsareopened to take in theTruth concerning thePersonandworkof theRedeemer,themoreisthesoulperfumedtherewith,andthemoreareitsfacultiesinfluencedthereby.AdeeperexperimentalknowledgeofChristenablesustorestuponHimmoresimplyforthewholeofoursalvation.Itis through the Truth that we become more firmly persuaded of theFather'slovetousinHisSon,wherebyis"theheartestablishedingrace"(Heb. 13:9). As our first believing of the Gospel had a most powerfuleffectupontheheart,soourcontinuedapprehensionsofotherportionsoftheTruthproducebeneficialresultsinthesoul.Itisbecauseweshallhave a perfect knowledge of Christ in Heaven that there we shall beperfectlyholy.

Fifth,byitssacredaweuponthesoul."FortheWordofGodisquick,andpowerful, and sharper than any two-edged sword, piercing even to thedividingasunderofsoulandspirit,andofthejointsandmarrow,andisadiscerner (critic) of the thoughts and intents of the heart" (Heb. 4:12).There is a pungency to the Holy Scriptures possessed by no otherwritings;often thewickedareconsciousof this,and therefore refuse toread them. But far more are the regenerate aware of it: to them theirutterancesarethevoiceofGodHimself,andthey"trembleatHisWord"(Isa.66:2).Itsdenunciationsofsin,theexposureofitsinfiniteenormity,the announcement of its eternal punishment, the exhibition which theScripturesgiveoftheSonofGoddyingupontheCrossinordertomakean atonement for it, cause the believer to walk more and more softlybefore God. While the character of God as revealed in His Word--His

majesty, His power, His holiness, His wrath--exerts both a restrainingandconstraininginfluenceuponitsreaders.

It is this very quality of the Scriptures--to sanctify--which supplies theChristian with the surest witness of their Divine origin. "When yereceivedtheWordofGod....whicheffectuallyworkethalsoinyouthatbelieve"(1Thess.2:13).Ah,itisnot"thetestimonyoftheChurch"northewitnessofChristians,butapersonalacquaintancewiththeirsanctifyingpowerwhichconveyscertaintytothesoul.Itiswelltoheedthetestimonyof the Lord's people first, just as we take a medicine on therecommendationof otherswho have found it helpful; butwemust notrest there."ForourGospelcamenotuntoyou inwordonly,butalso inpower,andintheHolySpirit,andinmuchassurance"(1Thess.1:5):thisis what supplies convincing proof--as it was with the Samaritans whocametoChristbecauseofthetestimonyofthewomanatthewell,sayingtoher,"Nowwebelieve,notbecauseofthysaying:forwehaveheardHimourselves"(John4:42).

Alas, the great majority in Christendom receive the Scriptures on nobetter ground that the Turks believe the Alcoran--because it is thetraditionoftheirfathers.Olabour,myreader,forsomethingbetterthanthat,and"bereadyalwaystogiveananswertoeverymanthataskethyouareasonofthehopethatisinyouwithmeeknessandfear"(1Peter3:15).In order for that the Scriptures must be read, "searched," studied,meditated upon; and, above all, received by faith. Note how "throughsanctification of the Spirit and belief of the Truth" (2 Thess. 2:13) arelinkedtogether.TheTruthhasnopoweronusfurtherthanitisbelievedbyus.TheWordworkethnotwithoutanactonourpart,aswellasGod's.Solemn is that warning, "TheWord preached did not profit them, notbeingmixedwithfaith inthemthatheard it" (Heb.4:2).Where faith isactive theprecepts awe and the promises cheer.When tempted to evil,faithsays,ShallIthusrequiteChristfordyinginmystead?

Itisatthisverypointthatwemayperceivethegreatandvitaldifferencewhich exists between social respectability and real piety or practicalsanctification. The one is produced by moral education, according tonatural principles, without any spiritual knowledge or heart desire toplease God. Many are upright, truthful, honest in commercial

transactions, obedient to civil laws and restrained from outwardwickedness, who yet have no true grace. But all real practicalsanctification is inclined and regulated by the Scriptures. Only that ispersonal holinesswhenwe submit and conform ourselves in heart andlifetothewillofGodasitisrevealedinHisWord."HethatdoethTruthcomethtothe light, thathisdeedsmaybemademanifest, thattheyarewroughtinGod"(John3:21):hetestshimselfbythisruleandmeasureshisconductbythisstandard.

BecauseTruthexertsasanctifyinginfluenceuponthesoul,itnecessarilyfollowsthaterrorcorrupts.Thisisnotsoclearlyrecognizedasitoughttobe,orGod's childrenwould exercisemore cautionand carewhom theyheardandwhat theyread.It isnotmoretruethatGod'sWordcleansesthanthatSatan's liesdefile.False teachersarerepresentedas"evilmenand seducers" (2Tim. 3:13), as "filthy dreamers (who) defile the flesh"(Jude 8), as "the servants of corruption" (2 Peter 2:19). Idolatry isexpressed in Scripture as "whoredom" (Hosea 4:12, 13). It is a mostserious thing to sit under error, for the more the mind is deceived byfalsehood,thelesswilltheaweofGodbeupontheheart.Falsedoctrinehas the same effect upon the soul as poison does upon the body, andunlessGodmercifullyintervenestheresultisfatal.

We feel it a boundenduty to oncemore sound an alarm andwarn ourreaders againstdisregarding that exhortation of the Lord's: "Take heedwhatyehear"(Mark4:24).Nomatterwhatmaybeyourmotive,norhowwellyoupersonallybeestablishedintheFaith,itisatyourperilthatyoudisregard such a word. "Be not deceived: evil communications corruptgoodmanners"(1Cor.15:33).ItisthechiefaimofSatantodeceive,andoftenhisagentsaresentforthinthegarboforthodoxy.Thereismanyapulpit todaywhich"stands for" theDivine inspirationof theScriptures,the Deity of Christ, and salvation by grace, which is, nevertheless,retailing that which is erroneous and corrupting--yet because of itsseemingorthodoxyand"fundamentalism,"thousandsarebeingdeludedto their eternal undoing. It is therefore the duty of the watchmen onZion'swallstowarntheunwary.

WeareDivinelycommandedto"Standye intheways,andsee,andaskfortheoldpaths,where is thegoodway,andwalktherein,andyeshall

findrestforyoursouls"(Jer.6:16).Yes,the"oldpaths"andnotthenewones of the "dispensationalists." But let us be more specific. Does theinsisting upon the vital necessity of practical sanctification occupy aprominent place in the preaching you hear? Is personal holinessemphasised as freely and frequently as Divine grace? Is yourresponsibility stressed as much as your inability? What effect do thesermons have upon you?Do they produce self-pity or self-loathing? Isyour conscience pierced, or is there nothing more than intellectualinformation?My reader, you had far, far better stay at home and readGod'sWord and go nowhere, than sit under preachingwhich does notsearch,strip,andhumbleyou--preachingwhichmakesyoufeelyouruttersinfulnessandcryoutforsanctifyinggrace.

Supplementarytoourpreviousremarkson thebelieverbeingsanctifiedpracticallythroughtheWord,itneedstobepointedoutthatheissoonlyastheTruthisaccomplishedandappliedtohimbytheSpirit.TheBibleisnotamagicalcharmwhichmechanicallyproducesspiritualeffects.ItisaDivinelyprovidedmeanswhichhastobeusedbyus,yettheblessingwederivetherefromisdependentuponthegraciousoperationsofitsAuthor.The One who inspired the Scriptures must open our hearts to receivethem and incline ourwills to respond thereto. Even theApostles knewnot theTruth somuchby receiving it from the lips of Christ as by theinwardilluminationoftheSpirit.TheLordJesushadbroughttheGospelto them from the bosom of the Father, and had taught them by anexternalministry,buttheComforterwastobringitintotheirheartsandguidethemintoallTruth(John16:13).

Lookedatapart,theScripturesinstructintellectually,buttheypurgenoteffectually; they impart a notional knowledge, but they give noexperimentalacquaintancewiththeircontents;theymakeanimpression,yet it is aweak one, thatmoves not thewill. There is a vast differencebetweenseeingthingsbythelightofreason,anddiscerningtheminthelightoftheSpirit:bythelatterweperceiveinChristanothermannerofbeautythanwesawbefore,andbecomeconsciousof theuttervanityofworldlydelightsinawayanddegreewedidnotpreviously.Alas,thegreatmajority of professing Christians content themselves with a superficialbeliefandhavenothingbetterthanhumanknowledgeofDivinethings--a

naturalunderstandingofspiritualverities--andthereforetheirsoulsarenotcarriedouttoactualholinessintheexerciseofgodlyfear,unfeignedlove, and true obedience. This brings us to consider, next, prayer as ameansofpracticalsanctification.

ItisbymeansofprayerthatthesoulmayhaveaccessuntotheHolyOne,andthemorewecultivatecommunionwithHiminthesecretplace,themorewillHisrealizedpresenceexertapurifyinginfluenceuponus.Godalone can impart holiness to us. Ministers may exhort unto holiness,parentsmayprayfortheirchildrentobemadeholy,husbandsandwivessupplicateitonbehalfofeachother--butnoneofthemcancommunicateholinesstotheirnearestanddearestrelatives.GodonlyistheAuthorandGiverofholiness.Tobestowholinessisaworktoohighforangelsandtoohardforhumans:onlyaholyGodcaninfuseholinessintothesoul,andthusmakethedeserttobloomastherose.Godalonecanmelttheheart,purgetheconscience,elevatetheaffections,movethewill,andbringthelife into a gracious frame and pious temper. And for this He must beearnestlysoughtunto.

It isnotsufficienttosearchtheScripturesdiligentlyandmeditateuponthem frequently, we must also beg their Author to grant us spiritualunderstanding and experimental acquaintance with them. "O that mywaysweredirectedtokeepThystatutes!...Teachme,OLORD,thewayofThystatutes,andIwillkeepituntotheend...MakemetogointhepathofThycommandments. . .InclinemyheartuntoThytestimonies"(Psa.119:5,33,35,36)."TeachmetodoThywill,forThouartmyGod:ThySpirit isgood;leadmeintothe landofuprightness.Quickenme,OLORD, for Thy name's sake" (Psa. 143:10, 11). "The Lord direct yourhearts into the loveofGod"(2Thess.3:5).What thosesouls longed forwas not information, but spiritual quickening, not instructions to theirduty, but an effectualmoving of them to the performance of the same.Ah,myreader,itisnotthosewhohavethemostlightintheirheadswhoare the holiest, but those who have God's Laws most written on theirhearts.ItisnotthosewhocanquoteScripturessoreadilyandgliblywhoarethemostpious,butthosewhosecharactersaremoldedandconductregulatedbytheDivineprecepts;andforthatGodrequirestobesoughtunto!

Private prayer is absolutely essential unto practical sanctification. Inaddition to its indirect tendency to impress the soul with an awesomesense ofDivine things, to deepen our reverence and esteem ofGod, toincrease our desires for the blessings sought, and to deepen ourabhorrenceofthethingsfromwhichweimploredeliverance--prayerhasforitsdirectobjecttheobtainingofsuppliesofsupernaturalgrace.Trueprayer is the approach to God of a sinful creature, conscious of deepneeds, pouring out its heart before Him, applying to One who is allpowerfuland infinitelymerciful. "Letus thereforecomeboldlyuntotheThroneofGrace,thatwemayobtainmercy,andfindgracetohelpintimeofneed"(Heb.4:16)."Eventheyouthsshallfaintandbeweary,andtheyoungmenshallutterlyfall:buttheythatwaitupontheLordshallrenewtheirstrength"(Isa.40:30-31cf.Luke11:13).

But those blessings are not obtained by coldly and mechanicallyperformingareligiousduty.Realprayerisfervent,definite,persistent.Itcalls into exercise all the faculties of the soul, and all the graces of theSpirit. It is the agonized cry of one who is in deep distress. It is thepantingsofasoulwhich longs fordeliverance fromitsdeadly foes.It isthe pouring forth of holy desires which seek their realization. It is theappointed channel through which faith is chiefly to exert itself to theutmost and perform its whole work. It is essentially heart work. Liplabourandbodilygesturesareworthlessunlesstheheartbestirred.Onlywhentheheartispainedbythewoundsthatsinhasmadedowebetakeourselvesto thegreatPhysician in reality. It isdistressof soul,andnotflowerylanguage,whichmovestheLordtohearHischildren.Thegreaterouragonies,themoreearnestlyshouldwepray:Luke22:44!

Yetsomethingmorethanaconsciousnessofourwretchednessandadeepsense of need is required if we are to prevail with God. Diligent effortmust bemade to bring the heart into a holy frame when approachingHim. There must be a real attempt to overcome the disorder of soulwhichisproducedbyasenseofguiltandfear:Psalm55:22.Theremustbeasincereendeavour toworkup theheartuntoagodly sorrowandaholyhorrorofoursins:Psalm38:18,forthisisonechiefpartofprayerasthelamentationsshow.Thenpleadingmustbeaddedtopetitionsaswelearn from John 17. Further, praise and thanksgiving to God for the

merciesof thenewcovenant isnotonlyanobligation,butanaidtothestrengthening of faith and performance of duty. Finally, fail not topresentyoursupplications toGod in thenameofChrist,yourMediatorandSurety,urgingHisinfinitemerits,theefficacyofHisblood,andthefullnesswhichGodhasplacedinHimforustodrawfrom.

Anothermeans tobeuseddiligently forpromoting the life of faith andthe progress of practical sanctification is self-examination. An honestscrutinyofourstateandacarefulmeasuringofourwaysbytheWordiscalculated to produce beneficial effects. As it is wise to take ourtemperaturewhenwefeelfeverish,andasitisprudentforthemerchantto take an inventory of his stock, so it is well for the Christian to"communewithhisownheart"(Psa.4:4)and"considerhisways"(Hag.1:5).Bysodoingwearemoreapttodiscoverwhatitiswhichmostneedsremedying,whatitiswehavemostcausetobewailbeforeGod,andwhatitiswehaveparticularoccasiontothankHimfor.Ifself-examinationbeproperlyconducteditwillproducehumbling,evokeprayer,andstimulateefforttoincreaseddiligence.

Inprosecutingthisexaminationyoumustbewillingtoknowtheworstofyourselfaswellasthebest,andthebestaswellastheworst.It isquiteconsistentwithhumilitytotakenoticeoftheworkingsofgrace:ifwedonot, how shall we own and give thanks for the fruit of the Spirit? Butrememberthat inherentgrace isnot tobetriedby itsdegree,butby itsnature--are thereany sparksof graceamidanoceanof corruption, anylustingsofthespiritagainsttheflesh?YoumustnotdenyyourselftobeababeinChristbecauseyoufindtheoldmanissomuchbiggerthanthenew.Themore theChristianperceiveshisdefects inholiness, themoreshouldhe labourafterholiness: "I thoughtonmyways,and turnedmyfeet unto Thy testimonies. I made haste, and delayed not to keep Thycommandments"(Psa.119:59,60).

Theactualexerciseofindwellinggraceisanotherhelptotheincreaseofpracticalsanctification.IfIamtoattainuntohigherdegreesofholiness,thenImustsetinmotionandactoutthatholinesswhichIalreadyhave.Inactive limbsbecomestiffanduseless;clothes laiduparedevouredbymoths;silverandgoldthatishoardedwilltarnish;andthenon-exerciseofholinessbringsuponthesouladecayofholiness.Wellsarethesweeter

forthedrawing,andholinessishealthiestwhencalledintoaction.ItwasforthisreasonthatPaulcalleduponTimothyto"stirupthegiftofGodwhichisinthee"(2Tim.1:6).Thereisanallusioninthosewordstothesacredfire in the temple,whichwasalways tobekeptburning. Just asfire is reserved by blowing, so holiness ismaintained by being steadilystirredupinthesoul.

It is sad to findsomeof theLord'speopleparalyzedbyasenseof theircorruptions.Insteadofbemoaningtheirlackofholiness,theyneedtousethatholinesswhichtheyalreadypossess.Theyachtsmandoesnotrefuseto unfurl his sails because only a very little breeze is blowing, but isthankful that there is not a dead calm--nowind at all. As the frequentactings of sin is the strengthening of sin, so the frequent actings ofholiness is the strengthening of the same. Holiness thrives, increases,advances,byitsactings."Takeheedthereforehowyehear:forwhosoeverhath, tohimshallbegiven;andwhosoeverhathnot, fromhimshallbetaken even that which he seemeth to have" (Luke 8:18)--"hath" it inreality,makingmanifestthegraceimpartedtohim,asfaithprovesitselfbyitsworks.

The dispensations of Providence are another great means foraccomplishingourpracticalsanctification.Thisisanimportantbranchofthe subjectwhich has received scant attention frommost of thosewhohavewrittenthereon--muchtothelossofthesaints'comfort,forhereinistobe found the keywhich opens to usmuch that is somysterious andtryinginourlives.Inthegovernmentofthisworldandintheregulationof theaffairsofHispeople,Godhas inview their sanctification. "Manyaretheafflictionsoftherighteous"(Psa.34:19):butwhyshouldtheybe?"We must through much tribulation enter the kingdom of God" (Acts14:22); butwherein lies the needs be for it? "All thatwill live godly inChristJesusshallsufferpersecution"(2Tim.3:12)butwhyshouldthey?The answer is that their personal holiness may be promoted! Ah, myreader,howelsetheexplanationofthosecrossesandcurses,thosetrialsandtroubles:Godhasinviewtherefreshingofyoursoul,andthereforemay you saywith Job, "WhenHe hath triedme, I shall come forth asgold"(23:10).

"Andweknow that all thingswork together for good to them that love

God,tothemwhoarethecalledaccordingtoHispurpose"(Rom.8:28).Thoughtooutwardsightmanythingsappeartobeworkingagainstyourgood,thoughtocarnalreasonmuchseemstobeaccomplishingyourill,yet, in reality, it is farotherwise.As it is theharmonizationof differentvoices which issues in the lovely melody of a choir, as it is thecombinationofvarious ingredientswhichproduces the health-restoringmedicine, so it is the working together of diverse elements whichcontributestotheblessingofthebeliever.Thevariousfactorswhichenterinto his life not only operate, but co-operate acting in perfect concert.ThereissuchaDivineregulationofthemthattheyaremadetopromoteourspiritualinterests.HowwondrousthewisdomandthepowerofHimwho renders subservient to His gracious designs things which have atendencytoevil,whicharesointhemselves,andwhichwouldbesotous,didnotGodordainotherwise.

How we should marvel at this! What a frightful amount of evil is incontinualactivityinthisworld!Whatanincalculablenumberofopposingself-interests are at work! What a vast army of rebels daily fightingagainstGod!Whathostsofsuper-humancreaturesareopposingtheLordandseekingtodestroyHispeople!YethighaboveallistheAlmighty,inundisturbedcalm,completeMasterofthesituation,havingsuchperfectcontrolthatnonemaytouchahairofourheadswithoutHispermission.But more: they are made to serve our interests and contribute to ourgood. TheDivine Alchemist brings good out of evil,making the powerandmaliceofSatantributarytoHisbeneficentpurpose.It isbecauseofthis that "we know that all thingswork together for good." Yes, all thecomplicated occurrences of our lives, with their disappointments andsorrows,areforwardingourpracticalsanctification.

ThatafflictionsareoneofthemeanswhichGodusesforthecleansingofHispeopleisclearfromScriptures,"Behold,Ihaverefinedthee,butnotwith silver; I have tested thee in the furnace of affliction" (Isa. 48:10)."He is like a refiner's fire and like fullers' soap. And He shall sit as arefinerandapurifierofsilver,andHeshallpurifythesonsofLevi,andpurge them as gold and silver, that they may offer to the LORD anoffering in righteousness" (Mal. 3:2, 3).First, bymeansof afflictionweobtainfreshviewsof thevilenessof sin.Though theDivinechastenings

proceedfromtheFather'slove,yettheyhaveinthemsometokensofHisdispleasureagainstsin, for"correction"alwaysrespects faults. Ifweareduly"exercised"bythem(Heb.12:11),thenweareremindedanewofourill-desertsandshould loatheourselvesandbeashamed.Andthat is thefirst step towardourpurifying--as self-pleasing is theworst element inourpollution,sowhenweabhorourselvesforitweareatleastnearuntotheremedy.

Second, afflictions wean us from material comforts. So prone are ourheartsuntoidolatrythattheaffectionsarealluredbytheverycreaturesofGod,which are good in themselves, but are turned into evils whenwecleaveuntotheminordinately.Yes,weareoftenguiltyofabusingGod'sblessings,pervertingHismercies,andgivingtothecreaturethattowhichthe Creator alone is entitled. Then it is that God blows upon the"goodliness"oftheflesh,makestowitherthoseflowersof thisworldonwhich we set so much store, and discovers to us their emptiness andinsufficiencytogiverelief.Whenhealthisshattered,lovedonessnatchedawayorthesoulboweddownbyasenseofthefoulnessandgravityofoursins,whatarethepleasures,honoursandrichesoftheworldworththen?Alas,thatsufferingandsorrowarenecessarytoexposetoustheirvanity.

Third,afflictionscurbthevigourofourlusts.Thereisnothinglikegriefofheartandpainofbodytotakeofftheedgeofthoseaffectionswherebythelusts of the mind and the flesh bring about all our defilements. Awoundedspiritordiseasedbodyeffectuallycurbsthoseaffectionswhichareeverreadytobepressedintotheserviceofourlusts,andwhichoftencarrythesoulintothepursuitsofsinasthehorserushesintobattle--withreckless abandon and fury. It is into these fond dotings thatconcupiscenceemptiesitselfandoverflowsintonumberlessevils.Butbyaffliction God renders those affections unserviceable unto ourcorruptions,and therebyprepares the soul tobecomeapartakerofHisholiness.

Fourth, by afflictions our graces are drawn forth. The soul being nolonger able to support or relieve itself, turns untoGod for succour andcomfort. It is then that faith,hope, patience, love,meekness, are calledinto exercise. "We glory in tribulations also: knowing that tribulationworkethpatience;andpatience,experience;andexperience,hope"(Rom.

5:3, 4). "Before I was afflicted I went astray: but now have I kept ThyWord"(Psa.119:67).Somemedicinesarenotonlymostunpalatable,butthey cause much pain; yet their ultimate effect is beneficial. So underafflictionsGoddesignsthehealthofHispeople.Yetletitbepointedoutthattheirefficacyarisesnotfromtheirownfitnesstothatend,butfromthegraciousoperationoftheSpiritblessingthemtous--apartfromthat,they occasion either rebellion or abject despair.Howwe need, then, topray to the Spirit to sanctify them to us. It is only as we are duly"exercisedthereby"thattheyyieldthe"peaceablefruitsofrighteousness."

ItsProcess

By the process of sanctificationwemean the principal actings of thosewhohavealreadybeenmanifestativelysetapartbyGoduntoHimselfandfor Himself. To speak of the actings of sanctification necessarilypresupposes a previous principle of holiness from which they arise.Sanctification,aswehavepointedout inpreviouschapters,beginswithand continues as a consequent of regeneration. Viewed from theexperimentalandpractical side, sanctification isnot aDivineact, but awork of God's grace, whereinHe sustains and develops, continues andperfects, that which He imparted at the new birth. Thus considered,sanctificationisagrowth,underthesupportingandfructifyinginfluencesof the indwelling Holy Spirit: a growth from spiritual infancy tochildhood, from childhood to youth, from youth to spiritual maturity.This growth follows a two-fold process: the mortification of the oldnature,andthevivificationofthenewnature.

Throughout that twofold process there is a concurrence between theSpiritandthebeliever,andthis,becauseholinessisbothaprivilegeandaduty,aDivinegiftandahumanattainment.Toourlaststatementsomeare likelyto takeexception, for thebalanceofTruthhasbeenwell-nighlost on this subject. Antinomies insist that sanctification is solely theworkofGod, and that thebelieverhasnopart orhand in it. Pelagians

virtually affirm that it is entirely the product of human industry. Fromoneviewpoint,sanctificationisindeedtheworkofGod,butfromanotherit is the work of man, assisted by supernatural grace. As a privilege,sanctificationisthesubjectofpromiseandprayer:seeEzekiel36:25-27,John 17:17, 1 Thessalonians 5:23. But as a duty, sanctification is thesubjectofexhortation:seeEzekiel18:31,2Corinthians7:1,1Peter1:15.

Thosewhoareso insistentuponaffirming that sanctification isentirelytheworkofGod,andthatmanhasnopartinit,overlookGod'sgeneralmethodofworking.BeholdHishandiworkinNature.Goddoesnotcreatetrees fullygrown,norevenplantswith flowers fullydeveloped. Instead,they first exist as tiny seeds, and then they develop gradually untomaturity, and their growth is made dependent on the outworking ofnatural laws--supplies of rain and sunshine--and often of humancultivation.Soitisspiritually.Intherealmofgrace,Godworksbymeansandaccordingtothesequencesoflaw."AlthoughthestrengthwithwhichwebelieveiswhollyandentirelyfromtheSpirit,andputintothesoulbyHimwhoissaidto 'strengthenus inthe innerman' (Eph.3:16),yetHeuseth apt and suitablemotives, by and with which He conveys it, andconveys itanswerable to the fitnessandforcethat is insuchmotives toworkuponanintelligentcreature"(ThomasGoodwin,Vol.8.,p.108).

Sanctificationisourwork--notasthoughwecouldchangeourownheartsfromtheloveofsintotheloveofGod,norevenwhentheyarechangedtocarryforwardthatchangetoperfectionorcompletion--no,itisonlyasweareenabledfromonHigh,forofourselveswecandonothing(John15:5).Itisourworkaswediligentlyusetheappointedmeans,andtrustGodtomake them effectual. It is God's work as the Spirit employs powerfulmotivestoinfluenceustoaction.Forinstance,HeimpressesuswiththefactthatGod'seyeiseveruponus,andthiscausesustowalksoftlybeforeHim.Or,Heapplies toourhearts thesolemnwarningsofScripture, sothatweareafraidtosportwithsinorgiveheedtoSatan'sallurements.Oragain,HefillstheheartwithasenseofChrist'sdyingloveforus,sothatthe springs of gratitude are set inmotion, andwe endeavour to pleaseand glorifyHim.By various considerations theHoly Spirit stirs up thebelievertoresistsinandcultivateholiness.

Theprocessofoursanctification,then,isbothaDivineandahumanone.

Having dwelt somuch upon theDivine side in the earlier chapters wenow continue our consideration of the human. This process is aprotracted one, so that the believer gradually becomesmore andmoreoutoflovewithsinandinlovewithholiness.Now,aswehavesaidabove,this spiritual growth follows the twofold process of mortification andvivification.Yetthosetwoactingsarenotsodistinctthattheonecangoon independently, or at a distinct time from the other, for the onenecessarily accompanies the other--nevertheless, in explaining thatprocess of experimental and practical sanctification they need to beseparatelyexpounded;andalittlereflectionwillshowtheorderinwhichtheyneedtobecontemplated--wehavetodietosinbeforewecanlivetoGod.

"Mortifythereforeyourmemberswhichareupontheearth: fornication,uncleanness, inordinate affection" etc. (Col. 3:5). This means, put todeath those fleshly lusts which are set upon earthly objects, and thuspreventtheir evil fruits of "fornication" etc.:with this expression "yourmembers which are upon the earth" compare "the body of sin" (Rom.6:6),whichdoesnotmeanourphysicalbody,thoughsinactsthroughit.Theterm"mortify"isnotusedinScriptureabsolutelytokillanddestroy,soasthatwhich ismortifiedno longerhasanybeing,but rather that itshouldbe rendered impotent anduseless,unable toproduce itswickedworks. Inproofof this assertion, let itbe carefullynoted that the sameGreekwordwhich is translated "mortify" in Colossians 3:5 is rendered"andbeingnotweakinfaith,heconsiderednothisownbodynowdead,whenhewasaboutahundredyearsold"(Rom.14:19).NowthebodyofAbrahamwasnotabsolutelydead,butthenaturalforceandvigourof itwereconsiderablyabated.

Theobjectof thisdutyofmortification is indwelling sin,whichmaybeviewed in a threefoldmanner: its root or principle, its disposition andpowers, its effects or fruits. The root of indwelling sin is that depravedhabitorprinciplewhichinclinesfallenmanuntoallthatisevil:itis"theflesh"or"ouroldman."Thedispositionorpowersof indwellingsinaredesignated its "affections and lusts" (Gal. 5:24), "deceitful lusts" (Eph.4:22),"secret(hidden,inward)faults"(Psa.19:12).Itseffectsorfruitsareits open transgressions against God's Law. Now to "mortify" sin is a

continualactorwork,wherebywearetostriveagainstsin,sapitspower,renderingitimpotenttobegetevilworks.Thesameduty(withrelationtothe death of Christ as the meritorious and efficient cause of it), isexpressedbycrucifyingtheflesh(Gal.5:24)--aformofdeathwhichisapainfulandlingeringone.

Mortification consists of a deliberate and diligent opposition to thesolicitations of sin. It is the exercise andworking of that hatred of sinwhichtheSpiritcommunicatedtotheheartatthenewbirth.Itistakingsides with the new nature against the flesh. It is the acting out of thegrace received at regeneration unto a continual endeavour in thesubjugating of the old nature, so thatwemay be able to truthfully saywiththeApostle"Ikeepundermybody,andbringitintosubjection"(1Cor.9:27).It istheputtingforthofourutmostendeavourstoresistourcorruptions by all those methods prescribed in the Gospel. It is the"puttingoffof theoldman"(Eph.4:22)--adisplacing it fromits formerthroneintheheart,soasnolongertoyieldobediencetoitslustsorwalkaccordingtoitsdictates.

Therearebuttwomasterswhichdividetheworldbetweenthem-sinandGod.Everyman servesoneof them,butnoman can serveboth.Everyman serves either sin or righteousness, God or Satan, for there is nomiddleorneutral state: either their time and strength are spent in theservice of the flesh, or the service of God. "For they that are after theflesh,domindthethingsoftheflesh;buttheythatareaftertheSpirit,thethingsoftheSpirit"(Rom.8:5);"Forhethatsowethtohisfleshshallofthe flesh reap corruption; but he that soweth to the Spirit shall of theSpirit reap life everlasting" (Gal. 6:8). How it concerns us, then, toconsiderwhat orwho it is that employs our souls! The faculties of thesoul and the energies of the body cannot be inactive: they must beemployedonewayortheother--HeavenwardsorHellwards.

Both of these services are entered by consent: "Know ye not, that towhomyeyieldyourselvesservantstoobey,hisservantsyearetowhomyeobey; whether of sin unto death, or of obedience unto righteousness?"(Rom. 6:16). It is true there are degrees in this, some yielding upthemselvesmore completely and entirely than others; nevertheless, theservicewhich theunregenerate render to sin and the servicewhichthe

regeneraterendertorighteousness,isquitevoluntary.Oftheoneweread"Theheartofthesonsofmenisfullysetinthemtodoevil"(Eccl.8:11),and again "Who being past feeling have given themselves over untolasciviousness, towork all uncleannesswith greediness" (Eph. 4:19); oftheotheritiswritten"butfirstgavetheirownselvestotheLord"(2Cor.8:5).No excuses, no quibblings, no reasonings can neutralize the plaintestimonyoftheseScriptures.Eachmanfreelyfollowsthebentofhisownheartandpursuesthatwhichheismostinlovewith.Thegreatdifferencebetweentheregenerateandtheunregenerateisthis:theonedeniesself,theothergratifiesit.

"Selfdenialliesinaman'srenouncing,foregoing,andpostponingallhispleasures,profits,relations,interest,andwhateverheenjoys,whichmaybe incompetitionwithChrist.Fromlove toHim,and tobegivenup atHiscommand.Aself-denyingpersonseeksfirstthekingdomofGodandHisrighteousness,andleavesallotherthingswithGod,tobestowuponhim as He thinks fit; and what He has given him, he is ready at Hiscommand to bring all he has and place it at His feet, as the firstChristians brought all theyhad and laid it at theApostles' feet. This isself-denial"(JohnGill).ThegreatmotivetothisistheexampleleftusbytheSonofGodHimself:seePhilippians2:5-8.

Mortification consists in the application to the heart and life of theprinciple of the Cross. It does not denote the abolition of sin in thebelieveror thepresentdestructionof its being: our corruptions arenotputoffuntilwe leave thisworld.Nor is theworkofmortification to beunderstoodintheliteralandnaturalsenseoftheterm,bythestarvingorscourgingof thebody:manydeludedsoulsmistake themortificationofthe body for the mortification of sin. Nor does it consist in thesuppressing of the external acts of sin only, for sinmay reign over theheart where the outward conduct is highly esteemed amongmen. Norshould it be supposed that the mortification of sin has taken placebecausesomeparticularinclinationwhichformerlypredominatedisnowweakened, for the effects of illness or the advances of old age oftenproducethisconsequence.

No,mortification is the purging of the soul, the freeing of it from thatslaveryofthefleshwhichdetaineditfromGodanddisableditfromthe

dutiesofaholyandheavenly life. It is the resistinganddenyingofourcorruptinclinations.Itisfoundedinahatredofthem,andnotsimplyinfearof their consequences. It isnotabareabstinence fromactsofevil,butanabhorrenceforthemfromaregardtotheauthorityofGodinHisLaw, which forbids them. This is most important to note, for there ismuchabstaining fromoutwardactsof sinwhere there isnotagrainofholinessintheheart.Therearevariousprudentialconsiderationswhichdetermanyfromcrime,suchasthefearofhumanpunishment,thelossof reputation among men, the jeopardizing of a lucrative position, orconcernfortheirhealth.Butevangelicalmortificationproceedsfromanabhorrence of evil and has respect to the will of Him who forbids itsexercise.

Evangelicalmortificationrisesfromtheprincipleofgraceintherenewedsoul, for that principle heartily approves both the precepts andprohibitions of the Law. And herein lies the imperative need of self-examination,observingourheartsandascertainingfromwhatviewsandmotives we act, otherwise there will be little or no real holiness, eventhough our outward conduct be such as raises it above the censure ofthosewhoknowusbest.Wehavenowarrantwhatevertodeemourselvesany more holy than as we act under the influence of spiritualconsiderations: that is, doing what we do out of love to God, with arespect unto His authority, seeking His glory. It is a very dangerousmistaketosupposethatalloppositiontosinisgenuinemortification,andthereforeweneed to carefully examine into thedesign and endsof ouractions.

Mortification of sin is one of the chief duties and should be the dailybusiness of every Christian. Some who seemmuchmortified to bodilylusts,areyetgreatlycaptivatedbyintellectual lusts.Theydonotwallowinthemireof immorality,drunkenness,andotherfleshlygratifications,buttheyarefullofpride,envy,covetousness,malice,contemptofothers--which lusts are just as vile in themselves and ashateful toGod as theothers.Truegraceopposes lustsofeverykind, for itwillnot conniveatany evil. The new nature is just as much antagonistic to internaleruptions of sin as to the outward acts: necessarily so, forwithout thisthere is no purity of heart and nothing of that holiness which is

indispensably requisite for eternal happiness. Many appear to thinkotherwise, and therefore so long as their lusts break not forth intooutwardactsofsin,theyarewellpleasedwiththemselves.

Alas,whatmultitudesarefatallydeceivedatthisverypoint--theexternalsofreligionandtheoutwardactsofmoralityareallthatconcernthem.ButGodistobeworshipped"inspiritandintruth,"ifHeistobeworshippedacceptably;andnonebutthepureinheartareadmittedintoHeaven.Ohow fewmake conscience of evil thoughts, or the first motions of theaffectionsafterthatwhichisprohibited:the"plagueofhisownheart"(1Kings8:38)occasionsthemnoconcern--whichissureproofthattheyarenotindweltbytheHolySpirit.Godrequirestheheart(Prov.23:26),andifwegivenotthattoHim,thenHereceivesnothingwhichHevaluesintheslightestdegree.SuchwasthecasewiththePharisees--andtheyhavenumerous successors today--whom our Lord compared to whitedsepulchres,whicharebeautifulwithout,butwithinarefullofputridity.

Hereisthegreatdifferencebetweenfaithandpresumption:theonehatessin,isplaguedbyitspresence,andmournsoveritsactivities;theotherisboldinsinning,persuadesitselfofsecurity inChrist, lightlypassesoverits commission, having little remorse when guilty of it. Evangelicalmortificationofsin,then,respectsnotonlythebehaviour,buttheheart,for there itbegins. Its aim is toproduce spiritualityofmind, for "tobecarnallymindedisdeath;buttobespirituallymindedis lifeandpeace"(Rom.8:6).Abhorrenceofevil, loveofGod,andadelightinconformitytoHiswill, is the root of it, andwhere these be not in somemeasure,thereisnothingofthatmortificationwhichGodrequires.Indwellingsinmustnothespared,butattacked,forthereisnootherwayofbeingfreedfrombondagetoit,butbyconstantlyopposingit,rootandbranch.

Every unmortified sin will weaken the soul, so as to deprive it of itsstrengthGodwards,and itwilldarkenthesoul,soas todeprive itof itspeaceandcomfort.ObservewhatanunmortifiedlustintheheartdidforDavid:"WhenIkeptsilence,myboneswaxedoldthroughmyroaringallthe day long. For day and night Thy hand was heavy upon me; mymoisture is turned into the drought of summer" (Psa. 32:3, 4). So toounmortifiedlustspreadsacloudoverthesoul,sothatthebeamsofGod'sfavourareintercepted:"YoursinshavehidHisfacefromyou"(Isa.59:2).

NothingissodestructiveofcommunionwithGodastheallowanceofsin.Nothing is soopposed toourbest interests as the indulgenceof fleshlylusts.Nothingpresentssoseriousastumblingblocktobabes inChrist'sfamily as to behold the older members of it trifling with that whichcausedHiscrucifixion.IfHediedforsin,surelywemustdietosin.

On the other hand, there is a blessedness which results frommortificationwhich should set every Christian to bemore diligent andearnest in the prosecution of it. There is a double comfort inmortification:oneinthenatureoftheworkitself,asitisaGod-appointedduty;theotherasitrespectsChrist,affordingevidenceofourunionwithHim.Godwillbenoman'sdebtor,andHerichlyrewardsthosewhosetthemselves to the workHe has assigned.What a blessed tranquility ofconscience and joy of heart is ours when we have faithfully repelledtemptationsandsuccessfullyresistedourcorruptions!WhatrecompenseisfoundinthesmileofGod!ThereisthenaHeavenwithin--whereasthewickedhaveatasteofHell,intheirgripesofconscienceandterrorsofthewrath tocome.Moreover,mortificationevidencesour interest inChrist(Gal.5:24):thoseendeavoursofmortification,sincereyetfeeble,plainlyshowthattheHolySpiritisinme,andwhatjoysuchassurancebrings!

Further,thedailymortificationofindwellingsinnotonlyhasmuchtodowiththecomfortsenjoyedbyoursouls,butitisinstrumentalinfittingusto be used by Christ, in whatever humble capacity He is pleased toemployus. "If aman therefore purge himself from these, he shall be avessel unto honour, sanctified, and meet for the Master's use, andprepareduntoeverygoodwork"(2Tim.2:21).WhatistheblessednessoflifebutinbeingofsomeuseintheLord'svineyard?Onlysofaraswelivea fruitful life unto God, do we answer the end of our being. But let aproud,acarnal,oraworldlyheartbeemployedinanyservicetotheLord,andsuchanheartiscertaintospoiltheworkbymanagingitforsomeselfend.Sinisadisease,aconsumptionupontheinnerman,andsofarasitprevails,unfitsustobeusedbyChrist.WhentheLordemployedIsaiah,Hefirstpurgedhisiniquity:Isaiah6:7,8!

Temptationscanonlyberesistedinproportionaswedevoteourselvestothe work of mortification. It is the condition of our heart whichdetermines whether or not we respond to Satan's allurements. So too

afflictionsareunsupportablewithoutmortification.Myreader,youliveinamutableworld,whereProvidenceringsthechangesinallitsaffairs.Youthathavehusbandorwifemaybeleftdesolatetomorrow.Youthathaverichesorchildrenmaybebereftofbothbeforeyouareaware.Sicknesstreads upon the heels of health, and death as surely follows life as thenightdoestheday.Considerwellwithyourself:areyouabletobearthelossofyoursweetestenjoymentswithpatience?Ogettheheartmortifiedtoallthesethings,andyouwillblessatakingaswellasagivingGod.

NotwithstandingthejudicialdeathoftheChristian'soldmanandallhissinsinthedeathofChrist(Rom.6:6;1Peter2:24),andnotwithstandingthata real foundationofuniversalmortification is laid in thebeliever'sfirstconversion(byconvictionofsin,humiliationforit,andtheforsakingof it), yet his indwelling corruptions so remain andwork in the best ofChristians that the constant mortification of sin is, all their days,incumbentupon them.Mortification, then, isa life-longcontinuanceofour initial repentance, which included hatred of sin, sorrow for sin,confessionofsin,andturningawaytherefrom--and, if thesewerereallysincere, thena continuedopposition to all the solicitationsof the flesh,theDevil and theworld,must ensue. "Mortify"means put to death: toslayanenemyis todestroytheprincipleofallhisvigourandpower,sothathecannotexertorputforthanyactingsofhisown.

Thesubjugationofindwellingsinsothatitmaynothavepowertobringforththeworksofthefleshistheconstantdutyofthebeliever.Thehealthandcomfortofhisspirituallifedependsthereon:hemustbedailykillingsin,oritwillkillhim."Forifyeliveaftertheflesh,yeshalldie;butifyethroughtheSpiritdomortifythedeedsofthebody,yeshalllive"(Rom.8:13);"ButIkeepundermybody,andbring it intosubjection; lest thatby any means, when I have preached to others, I myself should be acastaway" (1 Cor. 9:27). The solemn alternatives presented in thesepassages are too plain to be misunderstood. Nor is their point to bedulledbypitting against them the truthof the finalpreservation of thebeliever.Thesepassagesaretobetakenattheirfacevalue,forthereisnoconflict between them and any others--believers are preserved in thepathsofrighteousness,andGodhasnowherepromisedtosecureanysoulwhichsportswithsin.

Thisworkofmortification is a very difficult one, especially consideringthe prevalence of corruption and the multitude of temptations we areexposedto--thesubtletyandwatchfulnessofSatan,whogoethaboutasaroaring lion seeking whom he may devour; the treachery of our ownhearts that are so prone to depart from God; the instability of ourresolutionsandtheficklenessofouraffections;theceaselesseffortsmadebyourcorruptionstogaintheadvantageoverus.Othedeceitfulnessandwickednessofourhearts,tocallevilgoodandgoodevil,torepresentsuchthingsasharmlessandnotdispleasingtoGod,whenreallytheyaremostinjurioustousandoffensivetoHim.Otheblindnessofoursin-darkenedunderstandings,toleadusintomistakesbothastothematterofsinandduty,andtopersuadeusthosethingswillissuewellthatprovebitternessintheend.Otheperversityofourwills,inwalkingcontrarytoGod.

Now it is thiswhich renders it so essential thatwemake a rightuseofthosemethodswhichGodhasprescribedforthemortificationofsin,thechiefofwhichisthedenyingofselfandthetakingupofourcross.Andthatistobedonedaily;seeLuke9:23.WewouldadvisethosewhohaveaccesstothecompleteworksofBunyantoreadthepiece"InstructionfortheIgnorant"andespeciallythesectionon"Self-denial."Itisintheformof questions and answers. We give a brief excerpt. "Quest., if a mancarriethhimselfwelloutwardly,sothathedothnotdishonourtheGospelbeforemen,maynot this be counted self-denial?Ans., no, if he be notrightatheart:1Samuel16:7.Hethatmakesnotdailyconscienceofself-denialisveryunlikelytoabideadiscipleintimesofpersecution.Quest.,whoaretheythatindulgetheirlusts?Ans.,theythatmakeprovisionforthem,eitherinapparel,diet,orotherwise:Romans13:12-14,Isaiah3:6-21,Amos6:3-6.Quest.,whoelsedo?Ans.,theythatheaptothemselvessuchteachersasfavourtheirlusts.

"Quest.,Who else indulge their sins? Ans., They that choose rather towalkbytheimperfectlivesofprofessors,ratherthanbytheholyWordofGod; or those what make the miscarriages of some good men anencouragementuntothemselvestoforbeartobeexactinself-denial.Self-denial is one of the distinguishing marks by which Christians aremanifestedfromthe feignedones; for thosethatare feignedflatterGodwiththeirmouths,buttheirheartsseekHimnot;butthesincere,forthe

lovethathehathtoChrist,forsakethallthathehathwhichisopposedtoHim: Psalm 78:36, 37; Ezekiel 33:31, 32." It is because of the extremedifficulty of the work of mortification that Christ bids thosecontemplatingdiscipleship to "sit down first and count the cost" (Luke14:28).Nevertheless,wemustsettleitinourmindsthat,eitherwemustfightsin,orbeeternallylost.

Mortification, then, is not optional, but an imperative necessity. Sinindwellsustotheendanditiseverlustingandlabouringtobringforththedeedsoftheflesh.Thereforenoindulgenceistobeshownit:theaxemustbelaidtotherootofthetree.Dangerousenemiesaretobegrappledwith promptly and no quarter shown them. One reason why God hasgiven His children a new nature is that they may have within them aprinciplewhichisopposedtosin,andnottoemployitinresistingsinisto neglect that excellent succourwhichGodhas grantedus against ourgreatest foe. "Not to be daily mortifying sin, is to sin against thegoodness,kindness,wisdom,graceandloveofGod,whohasfurnisheduswithaprincipleofdefyingit"(JohnOwen).

But, alas, we are living in a day when mortification has well nighdisappeared among those who bear the name of Christ. Carnal easeratherthanstrivingagainstsin,self-gratificationinsteadofself-denial,istheorderofourperversegeneration.PreachersandprofessingChristiansgenerally nowhold such a perverted concept ofGod's grace andmercythat they are able to digest sin without any bitterness of soul, whichshowstheyarerottenatheart.Rightlyhasitbeensaidthat,"Tousetheblood of Christ--which is given to cleanse us, the exaltation of Christ--which is togiveus repentance (Acts 5:31), thedoctrineof grace--whichteachesustodenyallungodliness(Titus2:11,12),tocountenancesin,isarebellionthatintheissuewillbreakthebones."

It is not without good reason that God has expressed this duty ofopposingsinandcurbingitspowerby"mortification"orputtingtodeath.There is something peculiar therein beyond any other duty. There isintimated a great contest of sin for the preservation of its life. Everycreaturewilldoitsutmosttopreserveitsbeing,andsinisnoexception.Sin cannot be vanquished, my reader, by gentle taps or half-heartedeffortstosubdueit.Thesubjugationofindwellingsinisalsolikenedunto

"crucifixion"(Gal.5:24)andthatisamostpainfulprocess:andnotethatinGalatians5:24 theApostledoesnot say"they thatbelieveChristwascrucifiedforthem,areHis,"butonlytheywhoexperiencetheefficacyofHissufferings insubduingtheirevil lusts.Thisduty isalso likenedtoacutting off of right hands and plucking out of right eyes. It is thedifficulties and severities of mortification which constitute thenarrowness of that "way which leadeth unto Life," for it shuts out theunbridledindulgenceofsinfulaffections.

"IftheythatbeChrist'shavecrucifiedtheflesh,thenthenumberofrealChristians is very small. It is true, if all that seem tobemeek,humble,andheavenly,mightpassforChristians,thenumberwouldbegreat;butifnomoremustbeaccountedChristiansthanthosewhocrucifytheflesh,withitsaffectionsandlusts,Ohowsmallisthenumber!ForOhowmanytherebeunder theChristianname thatpamperand indulgetheir lusts,thatsecretlyhateallwhofaithfullyreprovethem,andreallylovenonebutsuchas feedtheir lustsbypraisingandadmiring them.Howmanythatmakeprovisionforthefleshtofulfillitslusts,whocannotenduretohavetheircorruptionscrossed.Howmanyaretherethatseemverymeekandhumbleuntilanoccasionbegiventhemtostiruptheirpassion,andthenyoushallseeinwhatdegreetheyaremortified:theflintisacoldstonetillit be struck, and then it is all fiery. I know the best of Christians aremortifiedbutinpart,andstrongcorruptionsareoftentimesfoundinthemost eminent; but they love them not so well as to defend andcountenancethem,nordaretheysecretlyhatesuchasfaithfullyreprovethem;asmanythousandsthatgounderthenameofChristiansdo"(JohnFlavell,1650).

Butdifficultasthisworkmaybe,andfewastherearethatsetthemselvesto it, realChristians are not left to themselves therein: "The Spirit alsohelpethourinfirmities"(Rom.8:26),andthereforedoweread,"Forifyeliveafterthefleshyeshalldie;butifyethroughtheSpiritdomortifythedeeds of the body, ye shall live" (8:13). How clearly that shows theinseparable connection (of means and end ) there is betweenmortificationandlife.Letitalsoberemarkedthattheterm"body"inthesecondclausecorrespondsto"theflesh"inthefirst,and"deeds"herearethesameas"works"inGalatians5:19,someofwhichareinternal,others

external.Butletitbecarefullynotedthatitdoesnotsay"IfthedeedsofthefleshbemortifiedinyouthroughtheSpirit,"but"ifyedomortify!"

"Wemustnotdreamofamortificationtobewrought inuswithoutourconsent or endeavours, as well whilst we are asleep as when we arewaking,asifitwerewroughtinourcradlesorwhilstwewerepassingourdays in childhood's play and pastime; or shall be done in our ripe agewithoutanycarefulwatchoverourworksandthoughts;oritmaybebyasluggish wish or slothful prayer, as if this would mortify sin. No, allrenewed onesmust address themselves to the work; the fleshmust bemortified,andmortifieditmustbebyus,throughtheSpirit,ifwewouldcherish thehopeof life.TheSpiritalonegivethvictory,butwemustbeactiveinit,forHisgraceandpowerfulworkdonotlicenseustobeidle,butcallethforanassiduous,diligent,andfaithfuluseofmeans"(ThomasManton). To the same effect wrote another renowned Puritan, whentreatingofmortificationunder the figureof"purging"usedbyChrist inJohn15:2,3.

"In thisworkofmortification, considered thus in theprogressof it,wearenotmerepassives--asatthatfinalfinishingofitandcarryingawayallsinatdeathweare,andareatthatfirstbeginningofitinthenewbirth--butthereinweare'workerstogetherwithGod':webeingpurgedfromsinasthebodyisbyphysicfrompoisons;thoughthephysicwork,yetnaturejoinswith the physic, being quickened and helped by it to cast out thepoisons;forgiveadeadmanphysic,anditcarriesnotanypoisonsaway.SoasthosemeanswherebyGodpurgethusarenottobeimaginedtodoit as mere physical agents, like as the pruning-hook cuts off branchesfromatree,oraswhenasurgeoncutsoutdeadflesh:butthesemeansdoit by stirring up our graces, and by setting our thoughts, faith, andaffectionsa-work,andsoGodassistingwiththepowerofChrist'sdeath,Hedothpurgeusdaily.Itiscertainthatunlessourthoughtsworkuponthe means, as well as the means work upon us, and so do minglethemselves with those means, that unless faith and Christ's death bemingled in the heart, it purgeth not. And therefore it is said that we'purgeourselves':2Timothy2:21;1John3:3"(ThomasGoodwin,vol.3,p.475).

The influence of the blessed Spirit upon the principle of grace in the

believer is absolutely necessary unto themortification of sin. The fleshneedsnoexternalinfluencetoexciteittoaction:itisatalltimescapableof exerting itself without assistance from without. But not so withindwellinggrace:itisentirelydependentonGodtostrengthen,andmoveit: "Not that we are sufficient of ourselves to think anything as ofourselves:butoursufficiencyisofGod"(2Cor.3:5).ItistheSpiritwhomaintains in the believer a realization of the sinfulness of sin, withoutwhichwewouldneverbe in earnest in opposing it. It is theSpiritwhosuggests to the mind considerations and motives unto watchfulnessagainstSatan'sencroachments,androusesustoendeavoursagainstourevillusts.Heitiswhomakesussensibleoftemptations,warnsusagainstthem,andoftengrantsstrengthtoresistthem.HecausesustomeditateuponthesufferingsofChristforoursins,andstirsusuptostriveagainstthem.

Thoughtheutterdestructionofsininhimistobethebeliever'saim,sothatitshallnomoreholdanyresidenceinhisheart,yetinthislifesuchsuccessisneverfullyaccomplished.ItwastheApostle'sconsumingdesiretobe"madeconformableuntoChrist'sdeath, ifbyanymeanshemightattain unto the resurrection from the dead" (Phil. 3:10, 11), that is, sodeny the lustof the fleshas toperfectlyandwhollywalk innewnessoflife.Butheatonceadded,"NotasthoughIhadalreadyattained,eitherwere alreadyperfect," (v. 12)whichat oncegives the lie to all claiming"sinlessperfection" in this life.Nevertheless,hecontinued"but I followafter":hestillearnestlypursuedhisquest,and,ashis"ifbyanymeans"indicates,exertedallhis facultiesand followedoutall themethodsGodhasappointedforourfightingagainstsin.Thisbringsustospeakmoredefinitelyonthemeansandmethodsofmortification.

If indwellingsinistobesubduedbytheChristian, iftemptationsaretobe successfully resisted, then hemust, first,make a real effort daily tomaintaininhismindaconstantsenseoftheheinousnessofsin,asbeingthatabominablethingwhichGodhates.Thebelieverwillneverputforthhisutmostendeavoursagainstitwhileheregardssinlightly.Second,hemuststrive tokeephisconscienceunder theaweofGod, for this is thegreatpreventativeagainstsin,withoutwhichallotherexternalrulesandhelpssignifynothing,for"bythefearoftheLORDmendepartfromevil"

(Prov. 16:6). Third, there must be a diligent watching against theoccasions of sin, against those thingswhich excite our corruptions andtemptustowrongdoing:letthosewhoarereallyconcernedturnupandponder the followingpassages:Job31:1;Psalm18:23;Proverbs4:14,15and 5:8; 1 Thessalonians 5:22; Jude 23. It is our disobedience to thesepreceptswhichaccountsformuchofourfailure.

Fourth, see to it that you do not give sin an advantage by makingprovisionforitslusts.Howdiligentweareinthisrespectoverthebody:iftherebeanyconstitutionalweakness,howcarefullyweguardagainstit--shame on us that we are less diligent about our souls. Fifth, form thehabitofnippingsininthebud,resistingitsfirstrisings:thatismorethanhalf thebattle--topromptlyheed the convictions from theSpirit. Sixth,train themind todwell upon the enormity of sin: the fearfulness of itsguilt,thehorriblenessofitsdefilement,andthinkofwhatitcostChristtomakeatonementforit.Seventh,lettherebefrequentself-examination,astoourmotivesandends,andtodiscoverwhatmostabsorbsourhearts.Eighth, deep humility for past sins begets hatred of sin and cautionagainstit:see2Corinthians7:11.

Ninth,sparenopainstonourishanddevelopthosegraceswhicharetheopposites of your besetting sins: pride is weakened by cultivatinghumility,uncleannessbypurityofmindandconscience,loveoftheworldbyheavenlymindedness.Tenth,makeyourselfwillingtobereprovedforyourfaults:Psalm141:5.Eleventh,meditateoftenuponthevanityofthecreature and the transitoriness of all earthly pleasures: the sweetestenjoyments thisworldhas toofferarebut fading flowersandwitheringgrass.Twelfth,crymightilyuntoGodforrestraininggrace:Psalm19:13;appropriate such promises as Micah 7:19 and Romans 6:14; plead theblood of Christ for victory. Thirteenth, seek to get chastisements andafflictionssanctifieduntoyoursouls:Isaiah27:9;Hebrews12:11.Finally,beg theSpirit to teach you to "Put on thewhole armour ofGod" (Eph.6:10-18). We have covered much ground in these fourteen points andtheyneedtobecarefullyponderediftheyaretobemaderealhelpsinthiswork.

In bringing this chapter to a close we offer a few suggestions on theevidences of amortified heart, for that is a matter of deep concern to

renewedsouls,untowhomitfrequentlyappearsthatsincompletelyfillsand dominates their hearts, and who feel that if their resistance toindwelling corruption is anything more than a mere pretence, it iscertainly unavailing and a total failure. Satan will frequently tell theChristian that hemight aswell seek to subdue thewind or reverse theactionofthetides,asexpecttoovercometheevilinclinationsoftheflesh.Satanwill taunthimwithhisdefeats, assurehimhe iswaging a losingbattle,andbidhimgiveupthehopelessfight.Butsuccessisnotthetruecriterion--sincerity, genuine desires and faithful efforts are thedetermining factors as to whether or not we are really engaged in thisprotractedandpainfulwork.

First,genuinetendernessofconscienceastoallknownsinsisasignthatsindoesnothavedominioninthesoul.Itisagreatmercytohaveaheartthatsmitesusforthingswhichothersdonotregardassinful, tohaveaheartthatadmonishesusforsecret faults isproofthatsin is loathedbyus:"whatIhate,thatdoI"(Rom.7:15).Second,"ThesincereandearnestdesiresofoursoulstoGodinprayerforheart-purgingandsin-mortifyinggrace,isagoodsignoursoulshavenoloveforsin.Canstthousay,poorbeliever,inthetruthofthyheart,thatifGodwouldgivetheethychoice,itwouldplease theebetter tohave sin cast out, than tohave theworldcastin;thatthyheartisnotsoearnestwithGodfordailybread,asit isforheart-purginggrace?"(J.Flavell).

Third, honest efforts to guard against the occasions of sin and a dailyattempttopreservetheheartfromSatan'sincursions,argueapurposetomortifysin.Fourth,thankfulnesstoGodwhenHisprovidencescrossourworldlyandevildesires,blocks theactual commissionof sin,manifeststhatsinishatedandnotloved--suchwasthecasewithDavid:1Samuel25:33. Fifth, bitter grief over failure,mourningwhen sin has overcomeyou, is clear evidenceof amortifiedheart. Sixth, theholding of earthlythings lightly andvaluing themcheaply, is anothermarkof amortifiedheart. The unregenerate set a high price on worldly possessions andcarnalpleasures,fortheirheartsarecompletelyweddedtomaterialandoutward things; but the regenerate set their affections on spiritual andheavenly objects. Seventh, contentment with the position and portionGodhasallottedinthislife,isanotherfruitofmortification,forsuchan

one can genuinely pray, "Give me neither poverty nor riches" (Prov.30:8).

That aspect of our subject which we are now dealing with is of greatpractical importance and value, for the more thorough be themortificationofourlusts,andtheclearertheevidenceofthesame,thenthestrongerandbrightertheassuranceofourinterestinandunionwithChrist:notehowtheSpirithasjoinedthetwothingstogetherinGalatians5:24!Theproof thatwe areChrist's is thatwehave crucified the flesh.Thisdoesnotmean that the flesh isnowdead,or that ithas improvedany,butthatweareengagedinseekingtoputittodeath.Amongfurtherevidences of this process we name the following: the degree of ourmortification may be ascertained by the extent of our self-denial. Adeeper insight intospiritualcorruptions,anda strivingagainst them.AspiritualappetitefortheWord--notanintellectualcuriosity.Shameoverour previous performances and attainments--i.e., over wastedopportunitiesandhalf-heartedefforts.

At the beginning of Chapter 25 we pointed out that by the process ofsanctificationwemean the principal actings of thosewho have alreadybeenmanifestativelysetapartbyGoduntoHimselfandforHimself.Itiswiththeexperimental andpractical sideof the subject thatwearenowtreating, with that which is the sequel to regeneration, namely, God'ssustaininganddeveloping thenatureorprinciple communicatedat thenew birth, and the believer's co-operation with Him therein. In otherwords, it is the spiritual growth of the babe in Christ we are hereconcerned with, more especially as that growth follows the twofoldprocessofmortificationandvivification--themortifyingoftheoldnature,andthevivifyingofthenew.

Having devoted the last two chapters to the former, we now turn to aconsiderationofthelatter.It has already been pointed out that the two different actings of theChristianinmortificationandvivificationarenotsodistinctthattheonecangoon independentlyoforatadistinct time fromtheother, for theonenecessarily accompanies the other.Nevertheless, in explaining thattwofoldprocessof thebeliever's experimental sanctificationor spiritualgrowth, they need to be separately expounded. The order in which we

shouldconsiderthemisobvious:wemustdietosin(relativelyspeaking)beforewecan(inanymeasure) livetoGod.Theprivativemustprecedethepositive:diseasemustbesubduedbeforehealthcanbeenjoyed;thelampmustbecleansedbeforeitslightcanshineforthclearly;ragsmustbe discarded before new apparel is put on. This order is uniformlyinsistedonthroughouttheScriptures:letthefollowingpassagesbetakenasexamples.

"Ceasetodoevil"comesbefore"learntodowell"(Isa.1:16,17)."Hatetheevil,andlovethegood"(Amos5:15):thelatterisimpossiblewithouttheformer.SelfmustbedeniedbeforeChristcanbefollowed(Matt.16:24)."Neitheryieldyeyourmembersasinstrumentsofunrighteousnessuntosin:butyieldyourselvesuntoGod"(Rom.6:13)."Hediedforall,thattheywhich live should not henceforth live unto themselves, but unto Himwhichdiedforthem"(2Cor.5:15):wehavetocease livinguntoselferewecanliveuntoChrist;yea,wemustbe"crucifiedwithChrist"beforewecanlivebyfaith(Gal.2:20).Theputtingoffoftheoldmanprecedestheputtingonofthenew(Eph.4:22-24).WehavetobemadeconformabletoChrist'sdeatherewecanattainuntospiritualresurrection(Phil.3:10,11).Denyingungodlinessandworldly lusts comes before living soberly andrighteously(Titus2:12).Weightsmustbelaidasidebeforewecanruntheracesetbeforeus(Heb.12:1).

Asthetermisusedtheologically"vivification"meansalivinguntoGod.Itisnotenoughthatthebelievershoulddieuntosin:hemustalsowalkinnewness of life. Recess from the world is worthless unless it issues inaccess to God. Practical holiness consists not so much in a mereabstinence from a sensual life, but principally in living unto God--delighting in Him, desiring after Him, carefulness to please Him,loathness tooffendHim.Godhas impartedgrace to the regeneratenotsimplythattheymayhaveit,butthattheyusethesametoHisglory:"IfweliveintheSpirit,letusalsowalkintheSpirit"(Gal.5:25).ThegraceGodhasgivenHispeopleistobeexercisedbytheminacourseofheartyobediencetoHim,accordingtothedirectionswhichHehasgiveninHisWord.

GodhaspredestinatedHispeople tobe conformed to the imageofHisSon:nowChristdieduntosin(Rom.6:10)--somustwe;Christlivesunto

God--somustwe.InmortificationthereisalikenessuntoChrist'sdeath,and in vivification (or living unto God) there is a likeness to Hisresurrection: the latter is the inseparable adjunct of the former. Christcannotbedivided: thosewhopartakewithHim in theone act,partakewithHimintheother.GodwillnotleaveHisworkinushalfdone:ifHemakesustohateandforsaketheevil,thenHealsocausesustoloveandseek after the good. InPsalm 1 the godlyman is not only described aswalking not in the counsel of the ungodly, standing not in the way ofsinners,andsittingnotintheseatofthescornful,butalsoasdelightingin the Law of the Lord, meditating therein day and night, and thenbringingforthhisfruitsinhisseason.Godsubduessininustomakewayforalifeofrighteousness.

From the experimental side sanctification is the acting out of that holyprinciple received at the new birth. At regeneration a new nature isbestowed,which re-capacitates the soul Godwards, so that the heart isnowinclinedtowardHim,delightsinHim,pantsafterHim.Butletusbemorespecific, and describe something of this new disposition ofmind.First, there isnowaholy reverence forGod, onaccountofHisPerson,Hisperfections,Hisworks.Oftheunsanctifieditissaid,"thereisnofearofGodbeforetheireyes"(Rom.3:18);butwhereaprincipleofgraceandholinesshasbeen infused the fearofGodquickly appears, for it is "thebeginningofwisdom" (Prov. 9:10).The regenerateman cannotnowdothe things which he did before, and that others do: "but so did not I,becauseofthefearofGod"(Neh.5:15).

Itisthisheart-aweforGod,thisgodlyreverence,thisfilialfear,whichisone of the roots from which springs spiritual obedience, for suchreverencenecessarilyyieldssubmissiontotherevealedwillofGod.WhenIsrael avowed at Sinai "All that the Lord hath said, we will do," Heanswered,"Othatthereweresuchanheartinthem,thattheywouldfearMe,andkeepallMycommandmentsalways, that itmightbewellwiththemandwiththeirchildrenforever!"(Deut.5:29):thefearofGod,then,precedesthekeepingofHiscommandments.ItisthisprincipleofgodlyreverencewhichtheLordispledgedtogiveuntoHispeopleaccordingtothetermsofthenewcovenant:"Iwillgivethemoneheart,andoneway,thattheymayfearMeforever"(Jer.32:39):that"fear"isthesameasthe

"newspirit"of(Ezek.11:19),andasthewritingofHislawonourhearts(Heb. 8:10). This same spiritual grace is also called fearing "the LORDand(notHis"judgments,"but)Hisgoodness"(Hosea3:5).

Second,accompanyingthis filialawe isasincereandholy love forGod,fromwhich springs acceptable obedience toHim. That love consists intheheart'sbeingdrawnout toGod anddelighting itself inHim. It is adisposition and inclination of soul unto communion with Him, withcomplacency, so that its language now is "Whomhave I in heaven butThee? and there is none upon earth that I desire besides Thee" (Psa.73:25).AnunregeneratemancannotloveGodnortakeanydelightinHisperfections,waysorworship,for"ThecarnalmindisenmityagainstGod"(Rom.8:7).TheunsanctifieddesiretodepartfromHimanddismissHimfromtheirthoughts.Jobsaysofthehypocrite,"willhedelighthimselfintheAlmighty?willhealwayscalluponGod?"(27:10)--no,hewillnot.ButinregenerationtheLordcircumcisestheheart,orrenewsandsanctifiesittoloveHimwithallthesoul,andthatsincerelyandcordially.

Third,vivificationmanifestsitselfinacompletesubmissiontothewillofGodinallthings,notonlytoHisperceptivewill,buttoHisdisposingwillalso,eventothemostadversedispensationsofprovidence.Instancesofthis may be seen in the cases of Aaron, Eli, David, and others, whorebelled not normurmured, but were quiet and silent, resigned to theDivinewillunderthemostsevererebukesandthemostpainfultrials:seeLeviticus10:3,1Samuel3:18;2Samuel15:25,26.MuchofsanctificationliesintheconformityofourwillstothewillofGod.AsthesaintlyUshersaid, "Sanctification isnothing less than for aman tobebrought to anentireresignationofhiswilltothewillofGod,andtoliveintheofferingupofhissoulcontinuallyintheflamesofloveasawholeburntoffering."

Fourth, vivification is expressed by being spiritually minded. "To bespiritually minded is life and peace" (Rom. 8:6); that is, the bent andinclination of a renewed mind is unto spiritual things, for it is thatwherebywelivetoGodandenjoypeacewithHim.Bynaturewecareonlyfor the things of the flesh, minding earthly concerns (Phil. 3:19)--ourcorrupt hearts are set upon them, disposed towards them, eager afterwhateverleadstotheenjoymentofthem.Buttheregeneratemindthinksofthingsabove,andinvivificationhisaffectionsaredrawnoutafterand

fixeduponthem(Col.3:3).ItwasbyvirtueofthisthatDaviddeclaredhissoul followed hard afterGod (Psa. 63:8), or inclined earnestly unto allthose ways whereby he might live unto Him, and come unto theenjoymentofhim.Thissamefervouranddiligenceisseeninthecaseofthe Apostle Paul: Philippians 3:13, 14. None but God can satisfy thesanctified.

Fifth,vivificationisseeninreligiousexercisesoractsofdevotiontoGod,particularly in the actings of grace in them.Here too there is a radicaldifference between the unregenerate and the regenerate: the formerengagesinreligiousexercisesformally,asamatterofduty--butthelatter(wheninahealthystate)takesdelighttherein.TheministryoftheWordis attended with affection, and prayer is engaged in with fervour, forprayeristheverybreathofasanctifiedsoultowardGod.Itisnotsomuchintheoutwardperformancethatthebelieverdiffersfromtheunbeliever,asintheholyactingsofhisheart,suchaseagerdesiresaftercommunionwithGod therein.Thesanctifiedsoulcannotbesatisfiedwithusing themeansofgraceunlesshemeetswithGodinthem.AsanctifiedsoulseeksthegloryofGodinallthathedoes.

Inwhomsoever the new nature or principle of grace is, it disposes thewhole soulunto theacts anddutiesofholiness, and thatuniversally orimpartially.There isnodutyofholinessbutwhat there is adispositionunto it in the sanctified heart. There is a respect unto all of God'scommandments.Someof themmaybemore contraryuntoournaturalinclinationsthanothers,somemaymorecrosswithourpresentsecularinterests, some are attended with more difficulties and disadvantagesthanothers,andsomeof themmaybe renderedverydangerousby thepeculiar circumstancesofparticular seasons.Nevertheless, if therebeagraciousprinciple inourhearts, itwillequally inclineanddisposeustoeveryoneof them in theirproperplace and time.The reason for this isthatthenewnatureequallyinclinesuntoallthatpertainstoit,asallactsofholyobediencedo.

Again--the new nature disposes the heart unto duties of holinessconstantlyandevenly.HeinwhomtheprincipleofgraceresidesfearstheLordalways,thoughoftenthegodlessfleshgainstheupperhandinhim.Nevertheless,sofarasthatnewnatureitselfisconcerned,inallinstances

and on all occasions it equally inclines the mind unto acts of holyobedience.Itistruethattheactingsofgracewhichproceedfromitareinus sometimesmore vigorous and intense than at others. It is also truethat we are ourselves sometimes more watchful and careful in actinggrace,whetherinourgeneralcourseorinsolemnduties.Therearetimeswhenthefleshragesinus,andwhenSatanopposesmorefiercely--whengraceisobstructed;butthatdoesnotclashwithwhatwefirstsaid.Thatlivingprincipleofholiness is like a fountainofwater ever springingup(John4:14), thoughas its streampasses on in its course, itmeetswithoppositionandhindrance--yetitswaterscontinuetopresson.

Oncemore--thenewnaturedisposestheheartpermanentlythus.ItwillneverceaseincliningthesouluntothedutiesofholinessuntilitcomestotheendofthemallinthefinalenjoymentofGod.Thisholyprincipleisanincorruptible seed, abiding in the believer forever, and constantly actsaccordingto itsownconstitution.True, it isourdutytomakeuseofalltheappointedmeans topreserveandcherish theprinciple itselfand itsactings.Weareto"showthesamediligencetothefullassuranceofhopeunto the end" (Heb. 6:11). It is also true that sometimes, and in somepersons,uponfierce temptations,with theviolenceanddeceitfulnessoflusts, theprincipleof gracemay seem for a season tobeutterly stifled,and thus this property of permanency be destroyed--as it appeared tohavebeenthecasewithDavidunderhissadfallanddecay.Yetsuchisitsnature, that it is immortal, everlasting, and shall never absolutely die,whichisowingsolelytothefaithfulness,powerandgraceofGod.

Were we to stop at this point the Christian reader would indeed haveoccasiontolaydownthebookindespair,feelingthatithasquitecuthimoff,thathehas"neitherpartnorlotinthismatter."Letitbedulypointedout,then,thatintheregenerateandsanctifiedthereareyetinclinationsand dispositions to sin, proceeding from the contrary principle of theflesh--that vicious, corrupt, depravity of our nature, disposing the souluntoallthatisevil.Thisstillcontinuesinus,then,workingconstantlyinvarying degrees of power. This it is which occasions such a strangeparadoxandpuzzletothesincerebeliever:thatinhimaresuchcontraryinclinations, opposing one another, acting adversely about the sameobjects and ends. While sin has received a fatal wound, it is far from

being dead, and though the believer be most diligent and faithful inprosecutingtheworkofmortification,yet thetaskofvivificationwillbefrequently,yea,hourly,opposedandretarded.Thequalitiespertainingtothe principle of holiness (whichwe have described) pertain unto itself,butthequalitiesofsineverresist them.Buttoreturntoour immediatesubject.

Thethoughtfulreaderwill,nodoubt,bereadytoask,Iftheprincipleofholinesscommunicatedatregenerationpossessessuchcharacteristicsasreverenceforand love toGod,and if italsoconstantly inclines thesouluntoalldutiesofobedience, thenwhydowe find thePsalmistpraying,"unitemy heart to fear Thy name" (86:11), and "inclinemy heart untoThytesti-monies''(119:36)?DonotsuchpetitionsseemtocontradictourassertionsthatthenewnatureitselfdisposesthehearttowardGodandisthe root fromwhich all acceptable obedience to Him springs? No, buttheydoshowthat,notwithstandingthespiritualityofthenewnature,yetitisentirelydependentontheoperationsoftheHolySpiritforitsactualexercise on all occasions. Only asHe strengthens uswithmight in theinnerman,renewsusdaybyday,leadsusinthepathsofrighteousness,are we enabled to render unto God that which He requires. The newnature iswhatmakesthesoulmeet forgoodworks,but theSpiritmustsupplythenecessarypower.

This it iswhichexplainstheprayersof thePsalmist.Take,again,"Turnawaymine eyes from beholding vanity; quicken Thoume in Thy way"(119:37). Note, first, the order is the same here as in all the passagesquoted in the thirdparagraph,mortificationpreceding vivification.ThefirstclauseisanaskingGodtoremovetheimpedimentuntoobedience:"vanity"beingageneraltermtoincludeallcarnalandworldlythings.Thesecondclause isaskingGodforadditionalgrace, tomakeouraffectionslivelytowardspiritualandheavenlythings."Quicken"istheactuationofthespiritual life,grace toperformalldutieswithcheerfulnessandzeal.Our original quickening was at regeneration (Eph. 2:1), when grace orspirituallifewasfirstinfused;butwestandinneed,constantly,offurtherrenewing, so that the lifeofgracemaybe invigorated--justasaperson,evenahealthyone,requirestohavehisphysicalstrengthrenewedeachday.

The nature of this need for renewal may be summed in two words:comfort, and enlivening. By nature our hearts are prone to sink whentroublecomesuponus:unlessgracebe renewed inourhearts, the soulfaints.Whenlefttoourselves,webecomesooccupiedwithourtrials,andsodistrustfulofGodtoundertakeforus,thatweareoverwhelmed,soasto have no spirit or courage left. Then it is that the Spirit helpeth ourinfirmities: "This is My comfort in my affliction: for Thy word hathquickened me" (Psa. 119:50)--God has raised up the heart above thetrouble,increasingfaithandstrengtheningpatience.Again:bynatureweareslothfuluntotheperformanceofalldutiesofholiness,andwhenlefttoourselvesaspiritoflethargyseizesus,creepingoverthesouluntilitsfaculties are paralyzed unto all spiritual endeavour. It is then that theSpirit helps our infirmitiesby re-animatingus, calling into exercise thenewnature.

Whenthebelievergrowsslackinusingtheappointedmeansofgrace,orisslothfulinpursuingthebusinessofthespirituallifedeadnesssoonfallsuponthesoul.Akeyneverturnedwillrustinthelock,andgracenotusedquickly becomes lukewarm: "Take heed to yourselves, lest at any timeyourheartsbeoverchargedwithsurfeiting,anddrunkenness, andcaresof this life" (Luke 21:34). Such "quickening" of the believer, then, isabsolutelyessentialforhiswell-being.Withoutithecannotpraywithanyspiritual vigour: "Quicken us, and we will call upon Thy name" (Psa.80:18).Without ithecannothear theWordtoprofit: "For thispeople'sheartiswaxedgross,andtheirearsaredullofhearing"(Matt.13:15);"Ihave longedafterThyprecepts:quickenmeinThyrighteousness"(Psa.119:40). Without it he cannot obey: "quicken me after Thylovingkindness; so shall I keep the testimony of Thy mouth" (Psa.119:88).

But let itnotbeforgottenthat throughout theentireprocessofmortifi-cation and vivification there is a concurrence between the believer andthe Spirit. Those who are born again should show the reality of thatmiracle of grace by being as earnest in the pursuit of holiness as theywereformerly inseekingthepleasuresofsin.LivinguntoGoddoesnotconnoteasingleactdoneonceforall(ata"consecration"meeting),butiswhat must mark the general course of our conduct. The Christian is

requiredtoputforthhisbestendeavours:"IfbyanymeansImightattainuntotheresurrectionofthedead.NotasthoughIhadalreadyattained,eitherwere already perfect: but I follow after, if that Imay apprehendthatforwhichalsoIamapprehendedofChristJesus.Brethren,Icountnotmyselftohaveapprehended:butthisonethingIdo,forgettingthosethingswhicharebehind,andreachingforthuntothosethingswhicharebefore" (Phil. 3:11-13). Alas, how oftenGod has cause to say, "There isnonethatcallethuponMyname,thatstirrethuphimselftotakeholdofMe"(Isa.64:7).Othatwemay"stirupthegiftofGod,whichisinus"(2Tim.1:6).

WhentheyoungbelieverfirstrealizesthedyingloveofChristforhimandtheamazinggraceofGoduntohim,hisheartcriesout,WhatcanIdoforHimwhohasdonesomuchforme?Theanswer is, live toHimandforHim:"Neitheryieldyeyourmembersasinstrumentsofunrighteousnessuntosin:butyieldyourselvesuntoGod,asthosethatarealivefromthedead"(Rom.6:13)."ThebelieveristogivehimselfuptoGodwithoutanyreservation.HeistoemploybothbodyandmindineveryworkthatGod,byHisWord,requiresofhim.Hemustdeclineno labour thatGodsetsbeforehim,notrialtowhichHecallshim,nocrosswhichHelaysuponhim.Heisnottocounthislifedeartohimself,ifGoddemandsitofhim"(Robert Haldane). We are not our own, but bought with a price. Thefaculties of our souls and themembers of ourbodies,whichpreviouslywereusedonlyforselfandtoservesin,arenowtobeusedonlyforHim.

"YieldyourselvesuntoGod,asthosethatarealivefromthedead"(Rom.6:13).AnadequatedevelopmentofthetruthofvivificationandaproperexpositionofRomans6:13reallycallsforadetailedconsiderationofthewhole of Romans 6--one of the most important chapters in the NewTestament. In the first part of the chapter (vv. 1-10) theApostledwellsupon the death and resurrection of Jesus Christ as God's provision ingraceforlostsinners--HiswayofmeetingthedireneedofHispeopleandsecuringtheirsalvation.ThedeathofChristexhaustedthepenaltyofsinon theelect, andHis resurrectionsecured theirpresent titleand futureposition of eternal glory. The Son of God incarnate was the Surety ofGod'speople,makingHimselfresponsiblefortheirdebts,undertakingtofulfillallrighteousnessontheirbehalf,andputtingawaytheirsinsbythe

sacrificeofHimself.

OntheCrossChristmetallthedemandsofDivinejusticeinreferencetothe iniquities of His people. In rising again from the dead, "after thepowerofanendlesslife,"Christsecuredtheirfulldischarge,andinthatendless life He "liveth unto God" (v. 10)--fulfilling all of God's will inreferencetous,performingallGod'spleasureconcerningus,securingallGod's purpose of grace toward us, becoming the Author of eternalsalvation to all that obeyHim. By revealing to us these wondrous andblessed facts the Holy Spirit has transferred from self all ground ofconfidence andhope, fixing themuponChrist, and onHim alone. Andbecauseofthisweareexhorted,"Likewisereckonyealsoyourselvestobedeadindeeduntosin,butaliveuntoGodthroughJesusChristourLord"(Rom.6:11)--accountyourselvestobesoidentifiedwithChrist,solegallyone with Him, that His death was your death, His resurrection yourresurrection.

"Likewisereckonyealsoyourselvestobedeadindeeduntosin,butaliveunto God through Jesus Christ our Lord." This is a Divine command,equally binding on all believers, at all times--in every phase of theirexperienceandundereverycircumstance.To"reckon"meanstoactfaithonthesame,tounquestioninglyacceptGod'stestimonythereto.Itisnottobeamerepassinginfluenceonthemindwhenweareundisturbedbyactive temptations, no mere happy frame of spirit when under arefreshingfromthepresenceoftheLord,butanabidingconvictionandassurance. But someone will at once object, Alas, I have the dailyevidencethatIamnotdeaduntosin,andtoaskmetobelievethatIam,isanimpossibility.Ah,Goddoesnotaskustoreckonorregardourselvesasbeingdeaduntosinpractically,butjudiciallyso--deadtoitsguilt,deadto its condemnation, dead to its penalty, because Christ received thewagesofsinonourbehalf.

SeehowGodhasanticipatedandmetthisveryobjectionhereinRomans6:11."Likewisereckonyealsoyourselvestobedeadindeeduntosin,butaliveuntoGod throughJesusChrist ourLord." In verse 10 theApostlehad affirmed that Christ Himself "died unto sin once; but in that Heliveth,HelivethuntoGod";andnowthecommandis"Likewisereckonyealsoyourselvestobe,"etc.LikeasChristdieduntosin,sotheChristianis

(by faith inwhatGod has declared) to reckon himself also "to be deadindeeduntosin";and,likeasChristlivesuntoGod,soistheChristiantoconsiderhimselfasbeingalivetoGod.NowhowdidChristdieuntosin?You say that you cannot believe yourself to be dead unto sinwhile thepresence and pollution of it plagues your daily experience. My reader,Christdidnotdieuntosininthatsense.No,Heneverhadthecoldness,hardness,inconsistency,andfailuresyoucomplainof--forHewas"holy,harmless,undefiled,separatefromsinners."Christdiedassufferingthepenalty of it;He died to expiate it, to blot it out of God's sight byHispreciousblood,andtosoblotyououtofGod'ssightasoneagainstwhomnotasinglesincaneverbecharged.

The general subject of the first half of Romans 6 is the believer'sjustificationordeliverancefromtheguiltofsin;thesubjectofthesecondhalf is thebeliever'ssanctification,orhisdeliverance fromthepowerofsin.Thedividinglineisverse11,whereweareexhortedtosettooursealthatGodistrueandactsfaithfullyinourfederalunionwithChristinHisdeath and resurrection.On that foundationwe are then bidden to "Letnotsinthereforereigninyourmortalbody,thatyeshouldobeyitinthelusts thereof" (v. 12). Youhavebeen judicially freed from sin: see to it,then,thatyouarepracticallydeliveredfromitsdomination.Watchuntoprayer,lestyeenterintotemptation,forthoughthespiritbewilling,yetthefleshisweak.Settleitinyourmindsthatunlesssinbemortifieddailyin your hearts, it will assert itself andmore or less obtain themasteryover yourmembers. Sin is still in you, and if permitted,will reignoveryou. But remember also there are resources in Christ to help in everydifficulty,strengthenoughtoovercomeinyou,graceenoughinHimtobesufficientforyou.

"Neitheryieldyeyourmembersasinstrumentsofunrighteousnessuntosin:butyieldyourselvesuntoGod,asthosethatarealivefromthedead,and your members as instruments of righteousness unto God" (Rom.6:13). This is the practical response which the believer is required tomake unto the amazing grace which God has exercised toward himthrough Christ. Having been judicially delivered from death when hisSurety rose again, having been quickened by the Spirit, he is to act toconducthimselfasonewhoisspirituallyalive--heistoyieldhimselfunto

God. It is very striking to observe the variation of language in the twoclauses:"neitheryieldyeyourmembers...butyieldyourselves...andyourmembers."TheApostledoesnotsay"neitheryieldyeyourselvesasinstruments of unrighteousness unto sin," for, thank God, that is nolongerpossible--ChriststandingatGod'srighthandpreventsthebelieveryieldinghimselftotheserviceofthatfromwhichHehasredeemedhim.Buthecan"yieldhismembersuntosin"--histhoughts,hisimpulses,hiseyes,hishands,etc.Topreventthat,heistoyieldhimselfuntoGod,thatis,unreservedlyconsecratehimselftoHisservice.

"Yield yourselves untoGod, as those that are alive from the dead, andyourmembers as instruments of righteousness untoGod." The generaldedicationis thegroundof theparticularoutworkingof thesame. IamGod's,andthenIusemytimeandstrength forHim.Weare togiveupourselves to Him not in part, but in whole; to serve Him with all ourhearts and might. We are to give up ourselves to Him in order to begovernedanddisposedbyHim:tobewhatHewouldhaveusbe,andtodowhatHewouldhaveusdo;tosubjectourselvestoHisdisposingwill,and submit ourselves toHis commandingwill. "LetHim (the Lord) dounto me as seemeth good unto Him" (2 Sam. 15:26) is to be theChristian'sattitude--"Lord,whatwiltThouhavemetodo?"(Acts.9:6)istobeourreadinesstoobey.GodhasgivenHimselftousinthePersonofHis Son: the least we can do in return is to give ourselves up toHim,spiritandsoulandbody.

"Butnowbeingmadefreefromsin,andbecomeservantstoGod,yehaveyourfruituntoholiness,and theendeverlasting life" (Rom.6:22).Thisorderisunchangeable:mortification,vivification,fruitfulness.Thereisadirectantithesisfromwhathasbeensaidinverses20,21:"Forwhenyewere the servants of sin . . . .what fruit had ye then in those thingswhereofyearenowashamed?Fortheendofthosethingsisdeath."Intheserviceofsinisnothingtobehadbutshameanddeath;butintheserviceofGod the fruit isholiness, and the issueeverlasting life.ThemoreweserveGodthemoreholyshallwebe,andthelargerwillbeourcapacityforhappinessinthelifetocome.Here,then,isthesecretandessenceofpracticalsanctification:themeasureinwhichwereallyyieldourselvestoGod, is themeasure inwhichwe shall be fruitful and pleasing toHim.

Obediencecarriesitsownrewardinitself,forholinessisthesameinthesoulashealthisinthebody.

Vivification, or livinguntoGod, is amiraculous change of the heart byDivinegrace,andthentheactingoutofthatgracewhichwasreceivedatregeneration. They that have received grace are not to sit down in idlecontentment, but see to it what remains of their earthly existence beentirelyyielded up toGod.As the first act of faith is a surrendering ofourselvesuntoGod inChrist (2Cor.8:5), soa lifeof faithconsists inacontinueddevotednessuntoGod.WebeganbyreceivingChristasLord(Col.2:6),andwearetocontinueintheexerciseofentiredependenceonHim in all His offices: His prophetic to enlighten us, His priestly tointercedeforus,Hiskinglytoruleoverus.God'sLawisourrule;andwedelight in it after the inward man. Experimental sanctification is adeliverancefromthetyrannyofsinintoalifeofrighteousness:begunatregeneration, continued bymortification and vivification, completed atglorification.

"Ibeseechyoutherefore,brethren,bythemerciesofGod,thatyepresentyour bodies a living sacrifice, holy, acceptable untoGod,which is yourreasonableservice"(Rom.12:1).UndertheLawthosebeastswhichwereofferedtoGodwerefirstseparatedfromacommonuse--singledoutfromthe flock or herd for this specific purpose. So the Christian has beencalledoutfromtheworld,andisnomoretoliveuntohimself--"Forthetime past of our life may suffice us to have wrought the will of theGentiles"(1Peter4:3).ThenthoseanimalsweresolemnlyofferedtoGodin sacrifice. In likemanner, the Christian is to dedicate himself to theservice of the Lord; to love, live unto, and glorify Him: "As ye haveyielded your members servants to uncleanness and to iniquity untoiniquity;evensonowyieldyourmembersservantstorighteousnessuntoholiness" (Rom. 6:19). The Christian is to walk in newness of life,delighting himself in God, seeking to please Him in all things, beingcompletelysubmissivetoHiswill.

Vivificationor livinguntoGodwas,bymanyof theolderwriters,called"newobedience,"inreferencetothatobediencewhichGodrequiresfromHispeopleaccording to the tenorof thenewcovenant.The rule of ourperformanceofthisobedienceistherevealedwillofGod,buttheruleof

itsacceptanceisitssincerityandimpartiality.BecauseGoddoesnotyet(in this life) renew us perfectly to His image--leaving in us a contraryprinciple--He accepts an imperfect obedience, namely, an obediencewhichisrenderedtoHiminallknowninstancesofduty,andsincereinthe manner of its performance. It is not that a lower and inferiorrighteousness answers the ends ofGod's glory under the new covenantthanwasthecaseundertheold,butthatourevangelicalobediencedoesnot hold the same place which obedience did under the (Adamic)Covenant ofWorks. Under the former our obedience would have beenourrighteousness,absolutely,beforeGod,wherebyweshouldhavebeenjustified in His sight--but that place is now filled by the obedience ofChrist,ourMediator.

Godhasappointed thisevangelicalobedience (which is requiredby thenew covenant), as themeanswherebywe show our subjection toHim,ourdependenceuponHim,ourfruitfulnessandthankfulnessuntoHim,andas theonlywayof converseand intercoursewithHim. It isbyoursubmission, service, and devotedness unto God, that we improve theeffects of His love unto us, the benefits of Christ's mediation, andwherebyweglorifyHiminthisworld.Vivification,then,isthelivingofaholy life unto God, constrained by the love of Christ, regulated by theDivinecommands. In theoutworkingofvivification, theChristianisnolonger greedy to catch at every opportunity of pleasure and profit inworldlyconcerns,caringnothowheobtainsthem--but isoccupiedwithGod'swillforhim,andiscarefultofollowitout,sothathemaybe"filledwiththefruitsofrighteousness,whicharebyJesusChrist,untothegloryandpraiseofGod"(Phil.1:11).

ThetitlewhichGodhasuntounreservedandheartyobediencefromHispeople isan indubitableone,andit isonewhichHepressesuponus inHisWordagainandagain:"Yearenotyourown,foryeareboughtwithaprice: therefore glorify God in your body and in your spirit which areGod's"(1Cor.6:19,20).WebelongtoGodfirstofallbypredestination:He chose us forHimself, as His portion and heritage, and therefore itshouldbeourchiefconcerntogiveHimpleasure.Second,webelongtoGodbycreation:wearetheworkofHishands,andthereforeitshouldbeourdeepestdesiretobevesselsuntoHishonour.Third,webelongtoGod

by redemption: we are His purchased property: the right of personalownership is His, and our responsibility is to be used in His service.Fourth,webelongtoHimbyregeneration,wherebyHehasmadeusHischildren, and the Father has an unqualified right to demand lovingobediencefromHisoffspring.Finally,webelongtoHimbyconsecration:thisisavoluntaryactwherebywehavededicatedourselvestoHim.

There is nothing so pleasant, honourable, or profitable, as living untoGod,havingcommunionwithHim in thepathofobedience.Pleasant itcertainlyistotherenewedsoul,forjustsofaraswearesubjecttoGod'swill,arewe inharmonywithHim.Nothing sobreeds serenityofmind,peaceofconscience,assuranceofGod'sfavour,aswhenweareengagedinthosethingswhicharepleasinginHissight.Alltheunhappinessthereis intheworldistheoutcomeofsin,andtherefore,thefurtherwekeepfromsin, themore shallwediscover the secret of true happiness. "Thework(fruit)ofrighteous(right-doing)shallbepeace"(Isa.32:17).Whenour animal spirits keep their due proportion and temperature,cheerfulness and health of body ensues--and when the faculties of thesoulareregulatedbyholiness,spiritualhealthissecured.Wisdom'swaysarewaysofpleasantness,andallherpathsarepeace"(Prov.3:17).

Nothing ismore honourable than to be a dutiful servant of God. "Therighteous is more excellent than his neighbour" (Prov. 12:26). Thejudgmentof theunregenerate isdarkenedby sinandblindedbySatan,andtherefore theysuppose it tobeaweakandmeanthing tobegodly.And,onthecontrary,imagineitisasortofexcellencytobefreefromtherestraintsofpiety,andtolivealifeofpompandease,withoutanycareofthe life to come.Thedeludedworldlinghasnoesteem forapiousmanandprizesonlythatwhichiscarnalandtransient.Butthethingswhichare highly esteemed amongmen are abominations in the sight of God(Luke16:15),whereasthethingstheydespiseHeregardsasofgreatprice(1 Peter 3:4). Since God is the sum of all excellency, they are mostexcellent who approximate the closest to His likeness. If honour bederived from the real fount of honour, then those who are the mostGodlikearethemosthonourable,the"excellent"oftheearth(Psa.16:3).

NothingismoreprofitablethantoliveinsubjectiontoGod,foritgainethHis favour and fellowship for the present, and makes way for an

everlastingfruitionofHiminGlory.Whatanunprofitabledrudgeryisthelifeof anunsanctifiedworldling in comparisonwith thatof aholymanwhowaitsuponGodandhasaccessofwelcomeuntoHim."Itisbettertotrust in the LORD than to put confidence in princes" (Psa. 118:9). Theprincesofearthareveryuncertainandfickle,butGodchangesnot.Thepoorest Christian is never denied an audience at the Throne of Grace,neverupbraidedforseekingmercy,neverreproachedforthefrequencyofhis appeals. What can bring greater blessing to the soul than dailyattendanceupontheKingofkings:theheartengagedinlovingHim,thetongue in praising Him, the life in serving Him! This is to secure aforetaste of the pleasures and joys that await us onHigh: it isHeavenbegun on earth: it is to enjoy the smiles and approbation of Himwhodelightethintherighteous.

What considerationsare these to stirusupuntovivification!How theyshouldpersuadeustomakeourdevotednesstoGodmoreevident!First,bymanifesting the change itself: "If anyman be in Christ, he is a newcreature" (2Cor. 5:17), and thenbyour increase in the same: "Yehavereceived of us how ye ought to walk and to please God, so ye wouldabound more and more" (1 Thess. 4:1). It is not an indifferent thingwhetherwebeeminentinobedienceornot-Godmakesagreatmatterofit, as appears fromHis injunctions: "Thouhast commandedus to keepThy precepts diligently" (Psa. 119:4); as also by His promises: "O thatthereweresuchaheartinthem,thattheywouldfearMe,andkeepallMycommandmentsalways,thatitmightbewellwiththem"(Deut.5:29).ByourobedienceChristisglorified,graceismagnified,andGodisgratified.Byourobediencewearepreservedfromthepathsofthedestroyer,keptfromplacing a stumbling-block before our fellows, and prevented fromruiningourtestimony.

VivificationorlivinguntoGodisthesamethingasbeingconformeduntotheimageofHisSon,oremulatingtheexamplewhichChristhasleftus:"Hethatsaithheabideth inHimoughthimselfalsosotowalk,evenasHewalked" (1 John2:6).Christ is a patternuntous inHisgraces,Hisstates, and in the special acts of His mediation. None so perfectlyexemplified the graces of faith, patience, humility, self-denial, andobedience,andthereforedidHesay,"TakeMyyokeuponyou,andlearn

ofMe"(Matt.11:29).ThestatesthroughwhichChristpassedwerethoseofhumiliationandexaltation,andthemembersfollowtheirHead,infirstsuffering and then entering intoGlory (Rom. 8:17). The special acts ofChrist'smediationwereHisdeathandresurrection,andtothesealsoweare to be conformed (Phil. 3:10, 11). Experimental sanctification, then,consistsinChristlikeness.

ItsProgress

Normal Christian experience is a progress in practical holiness.Wherethere is life there is growth, and even when growth ceases there is adevelopmentandmaturingofwhatisgrown,untoincreasingfruitfulnessor usefulness. We say "normal," for even in the natural (which everadumbrates the spiritual) there is such a thing as stunted growth andarresteddevelopment-alas thatwe sooften seeexamplesof this amongthe Lord's people. Yet those very failures only emphasize the fact--testified tobyeveryChristianconscience--thatweought togoon"fromstrength to strength" (Psa. 84:7), thatwe should be "changed into" theimageof theLord "fromglory to glory" (2Cor. 3:18), that is, from onedegreeofittoanother.Thatsuchprogressisourdutyisclearfrommanypassages: "Furthermore thenwebeseechyou,brethren, andexhort youbytheLordJesus,thatasyehavereceivedofushowyeoughttowalkandtopleaseGod,soyewouldaboundmoreandmore"(1Thess.4:1).

Itseemsstrangethattherearethosewhonotonlyrepudiateintotoanysuchthingas"progressivesanctification,"butwhoarebitterlyopposedtothose who contend for the same, even though our contention bescripturally and soberly conducted; stranger still that those very menbelongtothesamedenominationasJohnGill.Theyknowquitewellthatthosewhomtheycondemndonotadvocateanyrefiningoftheoldnatureorspiritualizingoftheoldman,norhavetheslightestleaningstotheevildogmaoffleshlyperfection.Nevertheless,theycontinuetomisrepresentand denounce them. It is quite true that the believer possesses a

sanctificationwhich is absolute andperfect, admittingofnodegrees orimprovements.Yetthatdoesnotalterthefactthatthereisanothersenseinwhichthebeliever'ssanctificationisarelativeandimperfectone,andthat the pursuit of holiness is to be his chief quest. Why confuse twototallydifferentaspectsofthesubject,andrefusetorecognizetheybothexist?!

"Theadjunctsorpropertiesofsanctification.First, it is imperfect in thepresent state, though it willmost certainly bemade perfect; where theworkisbegunitwillbeperformed.SanctificationinChristisperfect,butsanctification in the saints themselves is imperfect: it is perfect withrespect to parts, but not with respect to degrees. Sanctification, as aprinciple,whichisthenewcreatureornewman,hasallitsparts;thoughthese are not grownup to themeasure of the fullness of the stature ofChrist, as they will do.Where there is one grace, there is every grace,thoughnoneperfect.Thereisacomparativeperfectioninthesaintswhencompared with what they themselves once were, and others are; andwhencomparedevenwithothersaints,foronesaintmayhaveagreaterdegreeofgraceandholinessthananother:'letustherefore,asmanyasbeperfect' (Phil. 3:15); and yet the greatest of those was not absolutelyperfect,eventheApostlehimself,whosaidsoinPhilippians3:12"(JohnGill).

Thatsanctificationinthebestofmenisimperfectappearsunmistakablyfromvariousconsiderations.First,fromthecontinualwantsofthesaints.Inthislifethey"hungerandthirstafterrighteousness"whichshowstheyare not yet filled. They own themselves to be "poor and needy" (Psa.86:11):theirstrengthisfeeble,andtheyconstantlyrequirefreshsuppliesofgracetosubduesin,resisttemptation,performduties,andpersevereinfaithandinobedience.True,thegraceofGodissufficientforthem,yettheyarebiddentoseekit(Heb.4:16;James1:5).Second,itappearsfromtheconfessionsofthesame:"NotasthoughIhadalreadyattained,eitherwere already perfect" (Phil. 3:12). Third, it appears from the defects oftheirgraces.Letusaskthosewhorepudiate"progressivesanctification,"Isyourfaithsuchthatthereisnoneedforittobeincreased--yourlove,hope, patience,meekness, goodness, self-control, such that there is noroomforimprovement?

But though our practical sanctification be imperfect, it is progressive:"But the path of the just is as the shining light, that shinethmore andmoreuntotheperfectday"(Prov.4:18).VariousfiguresareemployedinScripture to set this forth. The increase of grace in the believer waslikenedbyChristto"firsttheblade,thentheear,afterthatthefullcornintheear."TheApostleJohndistinguishes thevariousstagesofChristiangrowthby likeningyoungconvertsto"littlechildren,"whoseknowledgeis small and strength weak; then to "youngmen," who are strong andvigorous and have overcome theWickedOne, and then to "fathers" inChrist,whoarematureand fruitful (1John2:13, 14).At first, lightanddiscernment is very dim, like the sight of the man whose eyes Christopened:hesawmenliketreeswalking,butlaterallthingsclearly(Mark8:24, 25). There is such a thing as growing in grace, increasing in theknowledge ofGod, becomingmore fruitful. To admit this, is to grant aprogressinpracticalholiness.

An increase of holiness should be desired and sought by us aboveeverythingelse.WhatahighpriceshouldwesetuponcloserconformitytoChrist.HowdiligentlyshouldwehideGod'sWord inourhearts thatwesinnotagainstHim.Howearnestlyandfrequentlyshouldweprayforthecleansingofourheartsand the renewingofa right spiritwithinus.Heavenlygraceistobeprizedaboveallthecomforts,honoursandrichesofthispassingworld.TheapprobationofGodistobegreatlypreferredtothe good opinion ofmen. Trials and afflictions are to be valued if theypromote(astheyshould)ourpracticalsanctification.Ifwearewillingtotakebittermedicinefortheremovalofbodilydisorders,shallwemurmuratbitterexperiencessentforthepurgingofourlusts?Ifwecanbearthepain of lancing a festered limb, shall we fight against the knife of theGreat Physician when He would let out some of our corruptions? Let,then,growthingracebemadethechiefbusinessoflife,nomatterwhattemporalsacrificesitinvolves.

"And this I pray, that your love may abound yet more and more inknowledge and in all judgment; that ye may approve things that areexcellent;thatyemaybesincereandwithoutoffensetillthedayofChrist.Being filledwith the fruits of righteousness,which are by JesusChrist,untothegloryandpraiseofGod"(Phil.1:9-11).Thoseprayersrecordedin

Scripture are the outbreathings of holy men, expressing their deepestlongingsafter those thingswhich theSpirit in themdeemed tobemostexcellent. Here the Apostle besought God on behalf of the Philippiansaints. First, for those graces in themwhich are the inward springs ofholiness: love, and knowledge and judgment. Second, that they mightperformtheirdutieswithsincereheartsandGod'sapprovaltotheendoftheircourse.Third,thattheymightbeincreasinglyfruitful.

"Thatyourlovemayaboundyetmoreandmoreinknowledgeandinalljudgment" (v. 9).Why is love first.Do not faith and knowledge, in theorderofnature,gobefore"love"?Mustwenotknowandtrustapersonbeforewecanlovehim?Ah,itisthespringsofholinesswhicharehereinview, and love is themore immediate, for "faithworkethby love" (Gal.5:6)."Provokeoneanotheruntoloveandtogoodworks"(Heb.10:24)istheorder:stiruptheprincipleoflovetillitbeenkindled,andgoodworks,asthe flame,will arise.We are predestinated to be holy beforeHim inlove (Eph. 1:4)--holiness arises from love, and therefore is love thefulfillingoftheLaw.ItislovewhichmakestheDivinecommandmentstobe "not grievous" unto us (1 John 5:3). Let us, then, see to it that ourheartsbeinflamedwiththewondrousloveofGodforus.

The Apostle adds "that your love may abound yet more and more inknowledge"(Phil.1:9).GenerallyChristianshave topray that their lovemight keep pace with their knowledge; but here Paul prays that theirknowledge might be equal unto their love. Usually, the believer'sintelligenceisaheadofhisaffections;itwas,itseems,otherwisewiththePhilippians. No doubt the reader has observed that there are, broadlyspeaking, twosortsof saints:affectionatesouls,whoseheartsarewarmtoward Christ and his people, but less intelligent in spiritual things;othersmoreknowing,yetlesspassionate,thoughequallyChristians.Theprimitive times give instances of each. The Corinthians were veryintelligent(see1Cor.4,5),buttheywereshortinlove(1Cor.8:2,3).TheThessalonianandPhilippiansaintswereamoresimpleandaffectionatesort of Christian, whose love exceeded their knowledge--hence thisparticularprayerontheirbehalf.

There is nothingmorepainful to behold thanChristians,who are trulysincere in love and warm in zeal of God, falling into wrong courses

throughlackofneedfullight,bywhichtodistinguishbetweentruthanderror, duty and sin, bringing dishonour upon the Lord and being astumblingblocktotheirfellows.Yetsoitsometimeshappens:iftherearethosewhopossessmuch lightandknowledge,whoarenotsoexercisedaboutthesincerityoftheirheartandtheuprightnessoftheirwalkastheyought to be-there are others whose affections are warm and who areconscious of their sincerity, yet largely ignorant of God's revealedwill,nevertheless confident that their course is right, andunwilling to studytheWordorlistentothosewhodesiretoteachthemthewayoftheLordmoreperfectly.Itisthepartofwisdomtobeslowinengaginginanynewcourse, for once we are committed to it, pride makes it very hard toacknowledgewearewrong.

Love,then,needstheadjunctoflight.Ouraffectionsrequiredirectingifthey are to issue in righteousness. A longing to please God is the firstessential; willingness to be instructed by Him therein is the second.ThereforePaulhereprayedforthePhilippiansaintsthattheirlovemight"aboundyetmoreandmoreinknowledgeandalljudgment,"thatis,thatthey might ever be able to distinguish between right and wrong anddiscerntheirdutyineverycase,howeverdarkanddoubtfulordisputableit might appear. That "knowledge" is only obtainable through theScriptures,andeffectualbytheSpirit'spowerfulapplicationofthesame.There is much fanaticism on this point today, which though having apious sound is most dishonouring to God. We have personally heardmorethanoneassertveryemphaticallythattheywere"promptedbytheSpirit" to do a thingGod has expressly forbidden.My reader, theHolySpirit never prompts one to do anything which is contrary to theScriptures, so a knowledge of them is essential if we are to ascertainwhetherour"prompting"beoftheSpiritortherestlessurgeoftheflesh.

TheApostleadds toknowledge "and inall judgment,"oras themargingives (preferably, we believe) "sense." This is where he places theemphasis--"in all sense"--to denote this is of the greatest importance:such "knowledge" as has sense added to it. Thomas Goodwin veryhelpfullysuggestedthatthistermhasathreefoldforce.First,asaddedto"knowledge" the twowords together signify the sameas the term faith.Whatis"faith"butaspiritualperceptionofspiritualthings?AsGodhas

placedinourbodies senses suited to thematerialobjectswecome intocontactwith,soatregenerationHecommunicatesthatwhichissuitedtothespiritualrealm.There isnobodilysensebutwhat faith isexpressedbyit:"TasteandseethattheLordisgood"(Psa.34:8);"MysheephearMyvoice"(John10:27);"whichourhandshavehandled"(1John1:1)--allreferringtoactionsoffaith.

Second, by "sense" ismeant experience, which is a distinct thing fromfaith, as is clear fromRomans 5:1-4. "Tribulationworketh patience" orsubmission to God, "and patience, experience." Didwe not find in ourafflictions that, after we had submitted to God (humbly bowed to Hisrod),Heeitherdeliveredusfromthemormanifestlysupportedusunderthem? Thereby faith was strengthened against the next trial, forexperiencebreeds"hope"oraconfidencethatGodwillconductussafelythrough this wilderness and land us eventually in Canaan. Experience,then, is anacquiredknowledgebasedon sense.Thepossessorof it haslearned for himself the reality of God and the sufficiency ofHis grace.Contrariwise, justsofarasthetriedChristianturnsfromGodtoselforthecreatureforhelp,willhediscoverhowworthlessitistoleanuponanarmofflesh.Itisthus"byreasonofuse"thatwelearntohaveour"sensesexercisedtodiscernbothgoodandevil"(Heb.5:14).

Third, by "sense" is meant those deep and blessed impressions on thesoul, over and above the light of faith or knowledge by ordinaryexperiences.Suchimpressionstrulyaresenseratherthanknowledge,asall find who are favoured with them. They are therefore said to "passknowledge"(Eph.3:19)andareentitled"thepeaceofGodwhichpassethallunderstanding"(Phil.4:7).Thesameishintedat inRomans5.First,the believer throughbeing justified by faith, has peacewithGod (v. 1).Later, his passing through tribulations develops his graces; patience isstrengthened,hopeiskindled,"andhopemakethnotashamed,becausetheloveofGodisshedabroadintheheartbytheHolySpirit"(v.5).ThisassuranceofGod'slove,then,isnotapprehendedsomuchbyknowledge,as it is shedabroad--not in theunderstanding,but in theheart!So too"Whomhavingnotseen,yelove; inwhom,thoughnowyeseeHimnot,yetbelieving, ye rejoicewith joyunspeakableand full of glory" (1Peter1:8):ahighandheavenlysenseofChristiswhatismeant--compareJohn

14:21.

"Thatyemayapprove things that are excellent" or (margin) "try thingsthatdiffer"(Phil.1:10).Anincrease in love,knowledgeandsense issuesin an enlarged ability in the understanding to discern, judge of, andapprovespiritualthings:thereismorediscretiontochoosethatwhichisbest. What is here mentioned has reference to the capacity to detectcounterfeits and contrary, with the additional idea of the judgmentrelishing,closingwithandcleavingtothatwhichisperceivedtobegood.The same term occurs again in "Be ye transformed by the renewing ofyour mind, that ye may prove what is that good and acceptable andperfect,willofGod"(Rom.12:2)--i.e.,notonlydiscernthewillofGodinitstruthfromfalsehood,inallthelatitudeofit,butapproveit.Thereisavarietyandvastness inthedutiescommanded(andthesinsforbidden),and todiscern this, especially the spiritualpart of them, calls formuchholinessofheartanddiscernmentofmind.

Asthereisadoublemeaningtotheterm"approve"(discernandesteem),so the objects approvedmay be understood in a twofold way. First, as"the things that are excellent," which agrees with "approve." Second,"things which differ" which corresponds to "try" or "discern" betweengood and evil. An increase of holiness in the heart enables theunderstanding to distinguish more readily between true and falsedoctrine,whereinsomanygoastray.Notonlyso, there isachoosingofand cleaving to the former, and a rejection of the latter. So verymuchdepends upon the state of our hearts; where that is healthy and theunderstanding properly enlightened, there will be wisdom in mattersdoctrinalandprudence inmatterspractical. "I countall thingsbut lossfortheexcellencyoftheknowledgeofChristJesusmyLord"(Phil.3:8)isthesureconsequenceof"loveaboundingyetmoreandmore."

"That ye may be sincere" is the next consequence which follows fromincreasingholiness.Sincerityisopposedtowhatiscounterfeit:"sincerityandtruth"arejoinedtogetherin1Corinthians5:8.Thatissincerewhichis genuine, right, true. "Sincere" (according to the derivation of ourEnglish word) means without mixture of wax; there is no pretense ormingling of the false with the true. In connection with piety, sinceritysignifies a right intention Godwards. In 2 Corinthians 1:12 we read of

"godly sincerity": a sincerity ofwhichGod iswitness. It is joined therewith "simplicity," which is explained in "if thine eye be single" (Matt.6:22)--thesameword.Wecannot,asthewhitewashedworldlingdesires,servetwomastersormixfleshlycraftinesswithspiritualpurity.Sincerity,then, is uprightness of heart, purity in itsmotives, aiming solely at thepleasingandglorifyingofGod.

"And without offense till the day of Christ" (Phil. 1:10). The word for"offense"signifiesthemistreadings,stumblings,andbruisingsofthefeetinwalking.Asin"sincerity"theintentionofthemindiscomparedtothe("single")eye,soouractionsarelikeneduntosteppings.Tobe"withoutoffense" is to avoid such ways as would induce others to sin or beoccasionsof stumbling. It is to give no scandal. Second, it is to refrainfromanyactioncontrarytotheprinciplesweprofessbeforeothers:hencewefindPaulblamingPeterandothersfortheirdepartingfromtheTruthoftheGospeland"notwalkinguprightly"(Gal.2:14).Third,itistokeepfromanythingcontrarytothatlightwhichtheconsciencehasreceivedtowalk by. Now in order to this blameless walk we need to "exercise"ourselves(Acts24:16),andpromptlyconfessandseekcleansing(1John1:9)whereinwehavefailed.

"Being filled with the fruits of righteousness" is the final issue ofincreased holiness. Now a tree is said to be full of fruit when all itsbranches are laden therewith; a Christian is full of fruit when all thefacultiesofhissoulandmembersofhisbodyareactive inobediencetoGod.As there is a superfluity of evil flowing from the unregenerate, sothereshouldbeanaboundingofgoodnessfromtheregenerate:"untoallpleasing,beingfruitfulineverygoodwork"(Col.1:10).Onevirtueistobeadded to another: 2 Peter 1:5-7. To be holy "in all manner ofconversation"(1Peter 1:15) is the standard atwhichwemust aim; andthat,notoccasionallyandspasmodically,butatall times,andthatuntotheveryendofourearthlycourse--"tillthedayofChrist."

"WhicharebyJesusChristuntothegloryandpraiseofGod.Thosefruitsare"byJesusChrist,"first,becauseofourunionwithHim,asbranchesintheVine. Second,because their life is that of theSpirit,whichwe havereceived from Christ. Third, because they are performed by motivesdrawn fromChrist and are patterned after the exampleHe has left us.

Fourth,because it is forHis sakeGodaccepts them.And theyareuntothe"gloryandpraiseofGod"sofarasthatisouraiminthem.Here,then,is what we understand by "progressive sanctification" or increasingholiness: our love for God and His principle waxing stronger andstronger, directed by spiritual knowledge and confirmed by spiritualperception--theresultbeingthatwehaveanenlightenedunderstandingtoperceivemore clearly thepathofduty, aheart that rings truebeforeGod,andawalkthatiswithoutscandal;makingusfruitfulbothinwardlyandoutwardly,therebyhonouringChristandpleasingGod.(ForpartoftheaboveweareindebtedtoThomasGoodwin).

Astherearesomewhodenythatthereisanysuchthingas"progressivesanctification," so there are others who go to an opposite extreme andcontendfortheattainmentof"entiresanctification"inthislife, teaching"sinless perfection" in the flesh; yea, there have been and still arenumbersofprofessingChristianswhoclaimtheyhavelivedforsomanyyearswithout the commission of any known sin. This bookwould lackcompleteness were we to ignore this phase of the matter, and as thepresent stage seems to be the best one for considering this somewhatvexed question, we have decided to canvass it, ere proceeding furtherwithourpresentaspect. Is itpossible foraChristian to reach thepointwherehecanliveinthisworldwithoutsinning?

Those who answer the above question affirmatively differ considerablyamong themselves as to what sin is, as to the standard and rule ofholiness(i.e.,whatlawwearenowobligedtofulfill),andastothemeanswherebythis perfectionmay be attained.Wewill not take the space todescribeallthevariousbrandsofthiserror,butratherconcentrateuponthatwhichismostlikelytoaffectsomeofourreaders.Ascanreadilybesupposed, all "perfectionists" have low and defective views of both sinandholiness.ThisatonceappearsintheirdesignatingtransgressionsofGod's Law "mistakes of ignorance," "infirmities," while Romanistsdistinguish between "mortal and venial sins." JohnWesley taught thatentiresanctificationinthislifeconsistsin"astateinwhichperfect faithin Christ and perfect love forGod fills the whole soul and governs theentire life," so that "all inwarddisposition to sin aswell as all outwardcommissionofit,isexcluded."

That no man, whatever his advantages and attainments may be, doesarrive at sinless perfection in this life is clearly asserted in Scripture."Who can say, I havemade my heart clean, I am pure frommy sin?"(Prov.20:9). "For there is not a justmanupon earth, that doeth good,andsinnethnot"(Eccl.7:20)."ForthefleshlustethagainsttheSpirit,andtheSpiritagainsttheflesh:andthesearecontrarytheonetotheother:sothatyecannotdothethingsthatyewould"(Gal.5:17)."NotasthoughIhadalreadyattained, eitherwere alreadyperfect: but I followafter . . .Brethren,Icountnotmyselftohaveapprehended"(Phil.3:12,13)."Forinmanythingsweoffendall"(James3:2)."Ifwesaythatwehavenosin,we deceive ourselves, and the Truth is not in us" (1 John 1:8). TheseDivinetestimoniesaredecisiveandprovethatweareutterlydeceivedifwesupposewearelivingwithoutsin.

When, then, we read "Whosoever abideth in Him sinneth not . . .WhosoeverisbornofGoddothnotcommitsin;forHisseedremainethinhim:andhecannotsin,becauseheisbornofGod"(1John3:6,9),itiscertaintheApostledidnotaffirmthateverytrueChristian,oranyoneofthem, is free fromsin in this life, forhewouldnot expressly contradictwhathehad said in this sameEpistle (1:8).No,his evidentmeaning isthatnonewhoistrulybornofGodandunitedbyfaithtoChristsinsasdotheunregenerate,orashehimselfdidbeforehepassedfromdeathuntolife.He no longer lives in sin: hemakes it not his trade and practice--rather does he now live a life devoted to Christ, though attended withmuchimperfectionanddefiledbymuchsin.

Inlikemanner,thosepassageswhichspeakofsaintsas"perfect"mustbeinterpretedinharmonywiththegeneraltenorofScripture.Suchaverseas"Remembernow,OLORD,IbeseechThee,howIhavewalkedbeforeTheeintruthandwithaperfectheart,andhavedonethatwhichisgoodin Thy sight" (Isa. 38:3) signifies sincerity as opposed to hypocrisy.Accordinglysuch"perfection"asismentionedinScriptureisexplainedasdenotinguprightness:"Therewasamaninthe landofUz,whosenamewasJob;andthatmanwasperfectandupright,andonethatfearedGod,andeschewedevil"(Job1:1)--elsewhereJobdisclaimsanypretentionstosinlessperfection:"IfIsay,Iamperfect,itshallalsoprovemeperverse"(9:20).InanumberofplacesintheNewTestament"perfection"signifies

maturity,incontrastfromthosewhoarebabesandtheinexperienced.Hewho carefully and impartially studies his Biblewill discover that saintsare not said to be "perfect" in any higher sense than these. Paul saidemphatically,"NotasthoughIhadalreadyattained,eitherwerealreadyperfect," yet immediately after he spoke of himself and others as being"perfect" (Phil. 3:12, 15): hemust use that term, then, in two differentsenses,otherwisehewouldcontradicthimself.

"First,theScripturesneverassertthataChristianmayinthislifeattainto a state in which he may live without sin. Second, the meaning ofspecial passages must be interpreted in consistency with the entiretestimony of Scripture. Third, the language of Scripture never impliesthatmanmayherelivewithoutsin.ThecommandsofGodareadjustedtoman's responsibility,and theaspirationsandprayersof the saintstotheir duties and ultimate privileges, and not to their personal ability.Perfection is the true aim of the Christian's effort in every period ofgrowth and in every act. The terms 'perfect' and 'blameless' are oftenrelative,orused tosignify simplegenuineness.This is evident fromtherecorded fact. Fourth, that all the perfect men of the Scripturessometimessinned:witnessthehistoriesofNoah,Job,David,Paul"(A.A.Hodge).

"Independent ofwhat passeth in theday in those chambers of imagerywithinme,wereItobejudgedforwhattakesplaceinthewatchesofthenight inmysleepinghours,eveninthosethingswhichsomemaydeeminvoluntary and perhaps venial, yet even here I find it good to confessguiltbeforeGod.Iknownotwhattheadvocatesofsinlessperfectionmaythink of this statement. It is possible they may assert that noresponsibility is attached to any supposed or real criminality in sleep.And,indeed,Iamnotanxioustogointotheinquiry,whetheritbesoornot. It issimplyof the facts themselves forwhichIcontend.SureIam,thatinamultitudeofinstances,whilemybodytakesrestinsleep,thereisanotherpartofme,athinkingfaculty,whichdothnotsleep,andwhichisnotinfrequentlymostbusilyengagedinthoughtsandwordsandactions.And, indeed, at times so engaged in evil, as I should blush tocommunicatetothenearestanddearestearthlyfriendIhave.Itbecomesan important question with such as those who insist upon sinless

perfection to answer, from whence do such things arise? I stay not todetermine thepointas tomy responsibility from them.Let thatpart ofthesubjectbesetaside.Butitshouldseemtobeaself-evidenttruth,thatifevilwerenotwithin,suchcircumstancesofevilcouldnotbeproduced.TheyarethewordsofmyLordwhichsaith'Outoftheheartproceedevilthoughts, murders, adulteries, fornications, thefts, false witnesses,blasphemies'(Matt.15:19).

"Precious Lord Jesus! How can I with such views of indwellingcorruption, take confidence from any inherent holiness? Should I nottrembleattheverythoughtofThineinspection,ifmyacceptancebeforeTheeisdependentuponthe leastatomofworth inme?IfThyWordbe'quick and powerful and sharper than any two-edged sword, piercingeven to the dividing asunder of soul and spirit, and of the joints andmarrow'; ifthisbea 'discernerofthethoughtsandintentsoftheheart,'how'nakedandopenmustbeeverything'toThyknowledge'withwhomwe have to do' (Heb. 4:12, 13). And should my Lord, as an almightyspiritual anatomist, cut down to the backbone ofmy frame, and throwopenatoneviewthewholeinwardstructure,shouldestThou,greatGod!makebare theprivy chamber ofmyheart, the depth ofwhich, and theworkingsofwhich,Imyselfcannotexplore,butwhereallmy'secretsinsareinthelightofThycountenance'Lord!howshouldIstandbeforeTheein the discoveries Thou wouldest make, 'whose eyes are as a flame offire'?AndcanI,cananyman,intheconsciousnessofsuchthings,beledtoadvocatethecauseofsinlessperfection?Thequestionringsthroughallthechambersoftheconscience,andthewallsoftheheartreverberatethesolemnsound,andechoes to the inquiry 'Howshallmanbe justbeforeGod?Howcanhebecleanthatisbornofawoman?'(Job.25:4).

"WhenIlookbacktothedaysofold,whenIconsidertheyearsofmanygenerations,when I read thegroansand self-reproachesof thegreatestservants of the Most High, not in the days of their unregeneracy, butmany of them years after a saving work of grace had been wrought intheirheart,Iaskmyselfthequestion,didthesemenindeedfeelwhattheyhavesaid;and,undersuchimpressions,couldanyonehavemadethembelievethedoctrineofsinlessperfection?Nay,hathGodtheHolySpirit,in the history of those faithful followers of the Lord given a single

instanceinalltheBibleofsuchanone?GraciousLordJesus!Idesiretolay low in thedustbeforeThyDivinemajesty, under a conscious sensethat'inme,thatisinmyflesh,theredwellethnogoodthing.'Yea.BlessedLord,letmegosoftlyallmydaysunderadeepsenseofit,learningmoreandmoremyownnothingness,thatImaytherefrom,underGod,knowhow to value more and more Christ's fullness, suitableness, and all-sufficiency.AndifthedailyworkingsofmyheartdobutendearmyLordthe more to me, I am content to be indeed nothing, yea, worse thannothing, so that Christmay be glorified" (RobertHawker, 1820--a fewwordsalteredbyus).

Let it be clearly understood that we are not advocates of sinlessperfection.Whileitbetrue,blessedlytrue,thattheLawhasbeensatisfiedbytheLordJesusforthejustificationofallHispeople,yetitsrighteousrequirementsuponushavenotbeenabatedoneiota,foreveryChristianisunder binding obligations to love the Lordwith all his heart and hisneighbour as himself. He is called upon to be holy in all manner ofconversation, to layasideeveryweightand thesinwhichdothsoeasilybeset him and to run the race set before him. He is commanded tomortifyhismemberswhichareupontheearth,tomakenoprovisionfortheflesh,toabstainfromallappearanceofevil,toseekthegloryofGodin everythingwhichhedoes. Sin isnever tobe courtedor allowed, butresisted and forsaken. The Christian is obligated to follow the exampleChrist has left him and walk in His steps. He is to constantly aim atsinless perfection, and forgetting all past failure strive for a completeconformitytoChrist.

Everything in us and from us which is contrary to God's holiness iscriminal.EveryfallingshortoftheperfectstandardHehassetbeforeusissinful,andistobeconfessedbyus.ButitdoesnotfollowfromthisthatanyChristianhas,does,orwillinthislifefullyconformtotheDivineruleofduty.Forthat,thebelieveriswhollydependentuponGod'ssovereigngrace.HeisnomoreholythanheismadesobyomnipotentoperationsoftheHolySpirit--andthoughGodrequireshimtobeperfectlyholy,yetHeis under no obligation, by promise or any other way, to make theChristianperfectlyholyinthisworld.HisrequiringofholinessdoesnotimplyanysuchobligationonHispart,norhasHegivenanypromiseto

that effect in the new covenant. But He has promised to preserve Hispeopleinholinesssothattheyshallnotapostatise,andHehaspromisedtomakethemperfectlyholyattheirglorification,sothattheyshallneversinagainforalleternity.

Astotheparticulardegreeofholinessandtheparticularexercisesofitineach Christian, God orders it as He pleases, to answer His own all-sufficientpurpose.Toonethereisgivenfivetalents,toanotheronlytwo.The Redeemer is able tomake every believer perfectly holy at his firstconversion,sothatheshouldneverbeguiltyofanothersin.Andhadthatbeenthewisestandbest, ithadbeensoordered.RememberthatGod'sthoughtsandwaysarehighaboveours(Isa.55:8),andthewisdomofthisworld is foolishness with Him.Wemay be certain, however, that it ismostwiseandbestthatnoneoftheredeemedshouldbeperfectlyholyinthislife,eventhoughwewerequiteunabletonowseeanyofthereasonswhy the redeemedare still in such an imperfect state and in so great adegreesinful,orthewise(iftous,mysterious)endswhichareansweredthereby.Afewoftheseshallnowbementioned.

First,ifbelieverswerenowperfectlyholy,theywouldnotbesofittoliveinthisdisordered,sinfulworld.TherewouldnotbethatanalogyofonethingtoanotherwhichisobservableinalltheworksofGod,andwhichisproper and wise--i.e., every creature being fitted to its particularenvironment:fishtowater,birdstoair,etc.Thisisnotaworldsuitedtobethedwelling-placeofimmaculatebeings.Butitdoesfurnishasuitablesceneandstateofdisciplinetoformandtraintheredeemedforastateofperfectholinessandhappinessinanotherworld.

Second, if Christians were perfectly holy in this life, it would not be astate of trial, as it now is.Their temptationswouldbeneither somanynorstrong.Satancouldnothavesomuchpowerandadvantagetoharassthem,seekingtoseducethem;andtheirdangerwouldnotbesogreatandapparent. Consequently, they would not have the opportunity for theexerciseofsuchgracesashumiliationandrepentancefortheirrepeatedsins,loathingthemselvesforthesame,mortifyingtheirlusts,longingfordeliverance, and exercising faith and patience through such dark anddisagreeable circumstances as now they have, and by which Christ ishonouredandthemselvespreparedforrewardsinHiskingdom.

Third,suchastateofimperfectionisbothsuitedandnecessarytoteachthemmore effectually andmake them feel by abundant experience thetotaldepravityoffallenhumannature,theevilcharacterandodiousnessofsin,theinconceivableandinexpressibledeceitfulnessandobstinacyoftheirownhearts,andtheirabsolutedependenceuponthesovereigngraceof God to prevent their destruction and save them. Thereby are theyenabled to perceive more clearly and appreciate more deeply theatonementwhichChristhasmadeforthem,andtheexceedinggreatnessof His power which preserves such wretches. Thereby they learn suchlessonstobetteradvantageinthisstateofimperfectionandsinthantheycouldinastateofperfectholiness.

Fourth, the power of God is much more conspicuous and sensible inmaintainingasmalldegreeofholiness intheheartofaChristianinthemidstoftheoppositionwithwhichitandheissurroundedandassailed,thaninmakinghimperfectlyholyatonce.InthiswaytheweakChristian,in the midst of strong temptations and powerful enemies, constantlyexercisingall theircunningtodevourhim, isupheldbytheomnipotenthandof theRedeemer, and the little sparkofholiness implanted inhisheartiskeptaliveandburning,notwithstandingthereissomuchwithinand without tending to extinguish it. This is as great and wondrous amiracleasthepreservationofasparkoffireyearafteryearinthemidstofthesea.TheChristianisbyhisverysituationandexperiencemadeinsomemeasureconsciousofthis,andexclaims,"MostgladlythereforewillIratherglory inmy infirmities, that thepowerofChristmayrestuponme"(2Cor.12:9).

Fifth, the wondrous condescension, goodness, tender love, infinitelongsufferance of theSaviour are also exercised andmanifested byHisconstant care of believers, though they be so imperfect and sinful, andoffend in many things, and are often guilty of that which in itself issufficient to provoke Him to give them up. There is much moreopportunity forHim to act out and displayHis grace and forbearance,than if theywere perfectly holy from the timeof their conversion.Thiswas illustrated by His attitude toward the first of His New Testamentdisciples. What selfishness, ingratitude, stupidity, and unbelief theymanifested,yethowtenderlyandpatientlydidHedealwiththem.Thus

He treats all His disciples while in this life. They are, in measure,conscious of this, and loveHim all themore for it--though they grievebitterlyovertheirsinandfailures.

Thus thewisdomandgoodnessofGodappear in soordering it thatnoman,eventhemosteminentsaint,shallbeperfectlyholyinthislife,butthatalltheredeemedshallinthisworldbeveryimperfectandsinful,forthereasonsmentionedaboveandtheendswhichareansweredthereby.Moremight be added, yet the half cannot be discovered by us now. AclearandfullviewoftheinfinitewisdomandgoodnessofGodinthisisreserved for the future state, when the saved shall review all thedispensationsofHeavenandwaysofHimwhois"wonderful incounselandexcellentinworking."Shouldthecarpingobjectorexclaim,"Shallwecontinueinsinthatgracemayabound?"Theansweris,"Godforbid."Norwillthoseconsiderationsexertanyevilinfluenceuponthosewhoseheartsare right towardGod--ratherwill theybe themore thankful for the fewraysoflightwhichtheycastuponadarkproblem.

But to turn to the more immediate aspect of our theme. Though thebelieverbenotperfectlysanctifiedinthis life,hedoesmakeprogressinholiness.ThisisclearfromourLord'swords"everybranchthatbearethfruit,Hepurgethit,thatitmaybringforthmorefruit"(John15:2).EverylivingbranchintheVinegrowsingraceandfruitfulness;or,toexpressitin another way, he advances both in the work of mortification and ofvivification. Most frequently such growth is likened unto that of trees(Psa. 92:12;Hosea 14:5, etc.), and it must be borne inmind that theygrowbothdownwardsandupwards:bythedeepeningoftheirrootsandthe spreading of their branches--the one unseen, the other apparent tothe eye. But it is this very fact whichmost deeply exercises an honestheart, for so far from progress in holiness, he can perceive onlyretrogression:andinsteadofincreasingfruitfulness,thedecayofmanyofhisgraces.

TheChristian'sgrowthingrace isamysterytobeapprehendedbyfaithratherthanbysight.Ourspirituallifeismaintainedbyfaithmuchmorethen the discerning of the increase of it. Yea, the spiritual life (strangeandparadoxicalasitsoundstocarnalreason)isadvancedbycontraries:byfallsanddissertations,andthereforeisdiscernedbyfaithratherthan

by sense, for "faith is the evidence of things not seen." Moreover, theChristian's desires for grace grow larger, and his sense of want moreacute (and this is a growth in itself),whichhinders a perception of hisprogress: "There is that maketh himself poor, yet hath great riches"(Prov. 13:7).Again: there are great differences amongChristians in thematterofgrowth.Someareplantedinacongenialsoil(underanedifyingministry), butwith others it is quite different. Some aremore shieldedfrom temptations. Some grow without intermission (Col. 1:6), othersleave their first love. Some die early, and therefore God fits them forHeaventhesooner.Somearemostfruitfulintheirearlydays(likeIsaac),others(likeSolomon)bringforthmostfruitinoldage.

AtthecloseofthelastchapterwepointedoutthatthepresentaspectofoursubjectisonewhichdeeplyexercisesmanyofGod'speople.Itiswiththe desire to remove some of their difficulties and to throw light upontheirproblems thatwedevote another chapter thereto.Letusbeginbymentioningseveralthingswhichdonotdenoteprogressinpersonalandpracticalholiness.First,growthingraceisnotanadvancinginoutwardprofessionandostentation,sothatmenshall"thinkofmeabove"whatIamindeed(2Cor.12:6),but in inwardandsubstantialgodliness.Whenthe roots of a tree do not strike deeper into the earth, yet its branchescontinuetospread,thatisnottruegrowth,forastrongwindwillblowitover.ManypeopleinChristendomarelikethat:thereisagreatspreadingabroad outwardly and a plentiful show of leaves, but the fruits of vitalpietyarelacking.

Second, progress in holiness consists not in an increase of gifts orenlarged abilities for public service, but an increase in graces. TheCorinthiansgrewfastingifts,sothattheywereenriched"inallutteranceandinallknowledge...sothattheycamebehindinnogift"(1Cor.1:5,7); nevertheless, the Apostle told them that theywere but "babes" and"carnal"(1Cor.3:1,3).Andthereforedidhepointout to them"amoreexcellentway"(12:31),which(asChapter13shows)wasthepresenceandexercise of true grace, even love to God and love to our brethren, anounce ofwhich is ofmore realworth than a ton of gifts--for "though Ispeakwiththetonguesofmenandofangels,andhavenotcharity,Iambecomeassoundingbrass"(13:1).Ah,myreader,youmaynotbeableto

prayinpublicassomedo,youmaylacktheirreadinessofspeechwhentalkingofDivinethings,youmaynotbesoughtaftertooccupypositionsof prominence in the church, but if you have a tender conscience, anhonestheart,agentlespirit,aforbearingdisposition,youhavethatwhichisfarmorevaluablethananygiftsforpublicuse.

Third,anincreaseinfruitfulnessisnottobemeasuredbythesuccesswehaveinourservicetotheLord.IfHehascalledyoutopreachtheGospel,andyounowobtainfewersoulsforyourhirethanwasthecaseinformeryears, that is not (necessarily) to be taken as a proof of your spiritualdecay. It is true that the conversion of souls under the labours of theApostlesiscalled"fruit"byChristHimself(John15:16),anditisalsotruethatGodgenerallymakes themostuseof thosewhosehearts and livesare the holiest. Yet it was through no recorded failure on his part thatJohn the Baptist must "decrease" that Christ might "increase." Olderministersareoftenrequiredtogiveplacetoyoungerones,butthisisnotbecauseofadecayofgraceinthem.Iftheminister'sheartbelargeinitsdesiresandhe is faithful inhisendeavours todogood,Godwill reckonmorefruittohimthantootherswhoarelessfaithfulbutmoresuccessful.

Fourth,growingingraceandthebringingforthofmorefruitisnottobemeasuredby the largeness or smallness of those opportunitieswehavefor thedoing ofmore or less good. Some that have themost grace areoftenstationedinisolatedplacesandarelargelyunknowntotheirfellowChristians.Somehavelargeropportunitieswhentheyareyoungandlesswhen old, and yet they bring forth more fruit before God then thanformerly,becauseHeacceptsthewillforthedeed.ThepubliclaboursoftheBaptistwereendedwhenhewascastintoprison,yethebroughtforthprecious fruits by not envying Christ becauseHe secured his disciples,but rejoiced that the work of God went forward--more grace wasexpressedthereinthaninmanysermons.SoPaulspentmuchofhislaterlifeinprison,yetthefruithebroughtforththerewasquiteasvaluableashispreaching.

Fifth, increasingholiness isnot tobemeasuredbyour inwardcomfortsandjoy,butratherbythemoresubstantialqualitiesof faith,obedience,humility,and love. Very often it happens that the fragrant blossoms ofravishmentsfalloffwhenthefruitsofmeekness,patience,andlowliness

come on.Whatmatters it though the glosswear off, if thematerial bestrong and substantial? Young Christians grow like new instruments:they have more varnish than the old, but they are not so sweet andmellow in sound. Often the decrease of joy is a means of increase ofsincerity: lack of peace causesmore exercise of faith, just as the takingawayoffloatscompelsthebeginnertoswim.Onethathastheassistanceof floats and the streamwith him, appears to swim as well as anotherwithmoreexperienceandstrength--butremovethefloatsfromhimandpithimagainstthestream,andhisprogressisnotsoswift,yetisitmoresure.

Sixth,thereisgreatdangerofbeingdeceivedoverinwardaffections,forevenwhen theybedrawnoutuntoChrist, yet their appearancemaybegreater than the reality. So often in a young Christian there is warmaffection,yetmuchofselfinit:greatzeal,yetnotalittleoftheenergyoftheflesh.Heentersintodutiesmoreeagerlyatfirst,butmorespirituallylater. New objects being set before him draw out after them the oldnatureaswellastheprinciplereceivedatregeneration.ItwasthuswithIsrael of old. They were obedient to Moses' call, and sang Jehovah'spraisesaftertheirdeliveranceat theRedSea;yet itwasnot longbeforethe mixed multitude lusted after the fleshpots of Egypt, and only thespiritual were satisfied with the heavenly manna. When fire is firstkindledthere ismore smoke,but after the flames come that control allinto a narrower compass, the fire hath more heat in it. The believer'saffections becomepurer, lessmixedwith the vapours of self-love as hegrowsingrace.

Seventh,wemustnotseektodetermineourprogressinholinessbyanyonegraceortheperformanceofanyparticularduty,buttakeintheentireextentandlatitudeofcharacterandconduct.OnewhohasgrownmuchingracemaybelessinsomekindsofdutiesthanhewaswhenababeinChrist. Probably we then spent most of our available time in praying,reading,andmeditating.Becausewespendlesstimeinthemnow,thatisno proof of our spiritual decay: there are other duties to be performedwhichinearlierdayswereneglected,butarenowmadeconscienceof.Tohavemore timeavailable forprayerand reading ismostdelightful to aspiritual soul, yet the faithful discharge of business or domestic

responsibilitiesismoreprofitabletoothersandmorepleasingtoGod,ifHe has so appointed them. The mother who is faithful in the homehonours God just as truly and fully as the most self-sacrificingmissionary.

Butletusturnnowtothepositivesideandnotesomeoftheindicationsinandcharactersofanincreaseinholiness.First,wegrowwhenweareledontoexercisenewgraces,andso"add"onetoanotheras2Peter1:5-7enjoins.AsourknowledgeofScriptureincreases,affectionsareawakenedanswerable to the truths newly discovered to us. At first the Christiandoesnotexerciseallthegracesofthenewman,thoughallareinhim.Asinthenaturalwefirstlivealifeofsemi-consciousness,thenonegovernedbythephysicalsenses,andthenoneofreason,itismuchthesameinthespiritual.Therearevarious "grades"or "standards"whichChristiansgothrough,aschildrenatschoolrisefrominferiortothehigher.Firstweareplaced under the Law and have heart exercises awakened by itsrequirements; then under the Gospel other affections are stirred intoactivity.

Second,weareincreasinginholinesswhenthesamegracesadvance,aswhen theChristian's love grows "fervent" (1 Peter 4:8). Faith at first islike a tiny mustard seed, but afterwards it develops into a tree. Anawakened sinner often casts himself upon Christ much as a drowningmanclutchesatapassingspar:later,hehasamoreintelligentperceptionofHissuitabilityandworth;untilheattainsunto"fullassuranceoffaith."Thusingodlysorrow:whenfrommourningforsinbecauseitiscontrarytoGod'sholiness,wegoontomourningoversinasgrievingtoHimwholoves us, we are growing in grace. So when we have more strength toresisttemptations.Soinprayer:whenourpetitionsaremoreforspiritualblessingsthanformaterialmercies,whenwelearntopleadwithGodinaScripturalmanner,whenwepraymuchforothers.

Third,weareincreasinginholinesswhenthedutiesweperformandthefruitswebeararemoreripe,thatis,morespiritual,andlessjuicy,thatis,emotional.Thoughtheygrownowinsizeornumber--wepraynotmorenor longer--yet they are more holy, or more savoury and solid. It is amistake to measure spiritual growth by the multitude of ourperformances:GodprizesqualityfarmorehighlythanHedoesquantity.

When one is sick or aged, he is obliged to be less in active duties, butincreasedspiritualityinthosehecanengagein,morethanmakesupforthis.One short prayer put up in faith,with a broken heart, is inGod'ssightmorefruit thana longoneoradayspent informal fasting; inthesamesensethatthe"widow'smite"wasmorethanalltheothergiftscastintothetreasury.

Fourth,anincreaseofholinessisindicatedbythesoul'sbecomingmorefirmly rooted inChrist, and thismakes the fruitsmore acceptableuntoGod.BybeingmorerootedinChrist,wemeanthebeliever'slivingmoreoutofhimselfandinChrist.Atourconversionwewereemptiedofself-righteousness, and as we grow in grace we become emptied of ourstrength,wisdom,abilities,sothatwerecognizewithincreasingclearnessthatwithoutHimwecandonothing.Soofourservice."NotI,butChristin me" is our ready acknowledgement. Consequently when "growth ingrace"ismentioned"andintheknowledgeofourLordandSaviourJesusChrist" (2Peter3:18) isatonceaddedbywayofexplanation--for therecan be no real growing in grace except as we increase in the vital andexperimentalknowledgeofChrist.Asto"worshipGodinthespirit,andrejoiceinChristJesus,andhavenoconfidenceintheflesh"(Phil.3:3)arethesurestsignsofgrace,soofgenuinegrowth.

Fifth,themorewebringforthfruit inseason,themorefruitwemaybesaidtobear,foritisthetimelinessofthemwhichenhancestheirvalue.Inthe natural, fruit which is forced by artificial means is never sowholesomeasthatwhichisripenednormallybythesun.Thereisatimeforeverything.TobestudyingtheBiblewhenIshouldbetakingneedfulrecreation, to be prayingwhen I should be discharging other duties, toregalemyselfbyhappyfellowshipwithotherChristianswhenIoughttobevisitingthesick,orattendingtothepublicmeansofgracewhenhomedutiesplainlycallformyattention,istobringforthuntimelyfruit.SotorebukewhenIshouldcomfort,orcomfortwhenIshouldrebuke:"awordfitly spoken is like apples of gold in settings of silver" (Prov. 25:11). InPsalm 1 the righteous man is said to bring forth fruit "in his season."YoungChristiansareoftensetongoodworksbytheDevilwhichtheyarenotyetqualifiedtoperform.

Sixth,whenwegrowmoreconstant inperformingduty,moreevenina

godlycourse,andmoresettledinourspiritualaffections,itisasuresignthatwearegrowing.Youthismoreunstablethanmaturity,moregiventochange.Theyoungbeliever ismore influencedbyhisemotionsthanhisjudgment, and therefore more easily carried away by religiousexcitement--andmore quickly discouraged when things go wrong. Thedevelopment of patience and perseverance is a clear mark of spiritualgrowth.Togobyfitsandstarts,tobemuchindutiesforawhileandthenalmostabandonthem,tobeonamountaintoponedayanddowninthevalleythenextisacharacterofimmaturityandweakness.Butbeingnotweary in well-doing in the face of opposition, to continue pressingforward despitemany failures, to go on seeking grace notwithstandingmanyrefusals,denotesgrowth.

Seventh, we may be said to be increasing in holiness when, althoughdifficulties increase and opportunities lessen, we continue faithfullytherein. An orchard which produces fruit in a cold and uncongenialseason,thoughitbelessinquantityandquality,isreallyforit(relatively)toyieldmorethaniftheyearhadbeenawarmandpropitiousone.TheLordtakesintoaccountthetimesandcircumstancesinwhichour lot iscast: "I know thy works, and thy labour, and thy patience" (Rev. 2:2).FidelitytoChristmeansfarmore insuchanevildayasours than ifwewere inthemidstofaHeaven-sentrevival.Little isregardedbyGodasmuch as when His child has had to stand almost alone, when hisstrictnesshasbeenalmostuniversallyscoffedatbymodernreligionists.

Ourobject inthischapter is toresolveacaseofconscience,ratherthanhandle the subject of spiritual growth in either a doctrinal or hortatorymanner.Insteadofdiscoursinguponprogressiveholiness ingeneral,orseeking to urge believers thereto, we have sought to indicate, bothnegatively and positively some of themarks of growth in grace that anexercisedsoulmightbeabletodiscernmoreclearlyhisactualcondition.It ismost important thatweshouldbeable to judge rightlyofourcaseandnotflatterourselvesontheonehand,nordeprecateourselvesontheother:somearemoretemptedtotheformer,otherstothelatter.Itiseasytomakeamistake and jump to awrong conclusion. As in the physicalrealmmany suffering from insidiousdiseases suppose theyarehealthy,while others who are sound and vigorous imagine they are ill, so it is

spiritually.

While it is the duty and privilege of the Christian to ascertain whatprogressDivinegraceisenablinghimtomakeinhisspiritualcourse,andtobeassuredhe isnota fruitlessbranchof theVine, yetGoddoesnotintendthatheshouldbesatisfiedwithhisattainmentsorfallinlovewithhimself.Farfromit--ratherisitHisdesignthatheshouldlivemoreandmoreoutofhimself,uponChrist.AnditisforthisreasonthatHesuffersthemost spiritual ofHispeople tobe constantly plagued by indwellingsin,andseestoitthattheyarekeptcontinuallybusyinfightingtheweedsthatareeverthreateningtocrowdouttheflowersandfruitinthegardenof their souls. Should they become at all self-complacent,Hewill soonstain their pride by withholding the dews ofHis Spirit, and then theirgraces speedily wilt and wither. In such a case they are hard put toperceiveanyfruitatall.

In addition to all that has been said above, let it be pointed out thatsubsequentgrowthingraceisnotnearlysoapparenttooursensesasfirstconversionis.That isa radical change fromdeathunto life, frombeingbroughtoutofdarknessuntoGod'smarvelouslight,fromnograceatalltothebeginningsofgraceinus--whereasthatwhichfollowsisrenewingof the life already received, additions of light, and further degrees ofgrace.TobetranslatedoutofaprisontoakingdomasJosephwas,wouldaffecthimfarmore thantohaveanewkingdomadded tohim later,asAlexanderhad.Theverynewnessof grace in the first instancemakesamuchstrongerimpressionupontheheartandunderstandingthandothelater additions of it. When one takes up any art or science, growth isprompt,becauseeverythingwereadthereonisnovel;whereaslater,thesame things are met with again and again, and that which is new isharder to discover, though now he learns more perfectly what hepreviouslyknew.

Again:timemustbeallowedforgrowthandthediscoveryofit."Whenforthe time ye ought to be teachers" (Heb. 5:12), implies that a sufficientspacehadelapsedforthemtohavepassedtheinfantilestage.Thesun'srisingisslowandbydegrees,sothatitsprogresscannotbeperceivedtillafteritsmotionforanhourorso.Letitberememberedthatthingsmostexcellenthavetheslowestdevelopment.Bulrushes,andtheweakerkind

ofplantsshootupswiftly,butoaksandothermoresolidtreesgrowveryslowly.Moreover, therearegreatdifferences inthepaceofgrowthevenamong thesamespecie of trees or animals; so it is spiritually.GodhasappointedthemeasureofgrowthinallHispeople,yettheyarebroughttothefullnessinverydifferenttimesandways.

Growthinmortificationisevidencedbyourdenyingselfmoreandmore,by the thingsof thisworldmaking less of an appeal uponus, andby asteadierandmoreregularwatchingoverourhearts.Suchworkisnewtousatfirst,andtheputtingforthofunaccustomedeffortsisalwaysmoretaxingthanactionsweareusedto;butasthehabitisformed,thestrainisnotnoticedsomuch.Moreover,anincreaseofspiritual(notintellectual)light exhibits filthy corners in the heart hitherto unsuspected;consequently, the farther oneproceedswithGod themore spiritual hisconflictbecomes.Whenthebelieverresistsnotonlythegrosserworldlyand fleshly lusts, but also makes conscience of pride, self-confidence,impatience, unworthy motives, the weakness of his faith and thesparsenessofhislove,thenisheindeedgrowingingrace.

Growth in vivification is evidenced in further supplies of grace and theeffectstheyproduce.Itmaybeaskedwhethereverynewdegreeofgraceaffects the whole of our souls, or if it be confined to one faculty? Theanswer is the former, foraseverynewdegreeof light (as thesunrises)shines throughout the whole hemisphere, so new grace is diffusedthroughout the entire man--understanding, conscience, affections, andwill--justas itdidatourconversion.Butmaynotonegracegrowmorethan the other? Growth in our bodies is proportionate, one membertogetherwithanother;soourgracesall languishor thrive together.Butsomegracesareexercisedmore,andsoaboundmore:justasthoughourtwo arms both grow, yet through employing the right one moreconstantly,itbecomesstrongerthantheleft.

Itmaybeofinteresttoenquirewhetherthisincreaseingracebeonlybythe normal and spontaneous development of the graces, or by a newaddition to them?The latter: just as a cloth comes out a deeper coloureachtimeitbedippedinthedye,everynewdegreeofgraceisbyafreshact of creation put forth by God. Therefore when David, being fallen,prayedforan increaseofgrace,hecried,"create inmeacleanheart,O

God"(Psa.51:10).Hewhobeginsthework,bythesamepower,perfectsit.Everynewdegreeofgraceiscalledafreshconversion:"whenthouartconverted"saidChristtoPeter(Luke22:32)whowasconvertedalready.It is Godwho "giveth the increase" (1 Cor. 3:7). Yet, as pointed out inpreviouschapters,our concurrence is required. (Formuch in theaboveweareindebtedtoThomasGoodwin).

ItsPractice

Ereseekingtoopenupthisfinalphaseofourmany-sidedsubject,wehadbettermakequite clear the relation between it andwhat has preceded.Thebelieverpossessesnowasanctificationwhichisabsolute,complete,andinalienable.Hewas sanctified byGod the Father from all eternity,when chosen in Christ and blessed with all spiritual blessings in Him(Eph.1:3,4).HewassanctifiedbyGodtheSonatthecompletionofHisredemptiveworkupontheCross(Heb.13:12).HewassanctifiedbyGodthe Spirit at regeneration (2 Thess. 2:13). Now this should, and does,produceradicaleffectsinhislife,thoughtheseeffectsvaryconsiderably,bothinspecieanddegree,indifferentcases;whichvariationsare,intheirfinal analysis, to be attributed unto the sovereignty of God's grace.Looking at the same thing in anotherway,wemay say that this grandblessingandgiftwhichisthebeliever's,entailsdefiniteobligationswhichheisrequiredtodischarge,andthoseobligationsarewhatweareabouttocontemplate.

Theideasofthenaturalmanhere,aseverywhere,areatdirectvariancewithGod's.People,generally, suppose thatholy conductmakesa saint;whereasGod'sway is tomakesaints,andthendemandfromthemholyconduct.AnattentivereadingoftheNewTestamentEpistleswilldiscoverabundantconfirmationof this.Forexample,"Ifwe live intheSpirit, letusalsowalkintheSpirit"(Gal.5:25):sincetheSpirithasregeneratedus,ourresponsibility is towalk innewnessof life. "I therefore . . .beseechyou that yewalkworthyof the vocationwherewith ye are called" (Eph.

4:1):wedonotbecomesaintsbywalkingworthily,butbecauseGodhassanctified us in Christ Jesus, He bids us conduct ourselves suitably tosuchahighprivilege."Nowareye light intheLord:walkaschildrenoflight" (Eph. 5:8). That is the Divine order--an inestimable privilege isconferred,andthenwearecalledupontomakeafittingresponsethereto.

Asthisisapointoffirstimportance,andonewhichiswoefullysubvertedinsomequarterstoday,webegthereadertobearpatientlywithuswhilewelabouritalittlefurther."UntothechurchofGodwhichisatCorinth,tothemthataresanctifiedinChristJesus,calledtobesaints"(1Cor.1:2).Aswelearnfromthechaptersthatfollow,theCorinthianswereinalowspiritualandmoralcondition,andwereactingmostunworthilyof theirhighcalling--nevertheless,theyweresaints,andaddressedassuch.Theywere"saints"or"sanctifiedones,"notbecausetheywereperfectpeople,butbecausetheyhadbeensovereignlyandsupernaturallycalledofGod:yet, alas, their conduct was most unsaintly. Theirs was, indeed, anextremecase,yet,forthatveryreason,itforciblyillustratesthepointweare now pressing: God makes saints and then He bids them avoideverythingincongruoustherewith--"Butfornication,andalluncleanness,orcovetousness,letitnotbeoncenamedamongyou,asbecomethsaints"(Eph.5:3).

Notonlyarethesaintsexhortedtoavoideverythingcontrarytotheirhighcalling,buttheyaretocultivateall that isconsonanttherewith:"Putontherefore, as the elect of God, holy (saints) and beloved, bowels ofmercies, kindness, humbleness of mind, meekness, longsuffering, etc."(Col. 3:12). "Keep thyself pure" (1 Tim. 5:22), not "make thyself pure"emphasisesthesamethought."Theagedwomenlikewise,thattheybeinbehaviour as becometh holiness" (Titus 2:3); their practical conductshould conform to their standing in Christ. Believers are, even now "Achosen generation, a royal priesthood, a holy nation," yet that did nothinder the Apostle from saying, "Dearly beloved, I beseech you asstrangersandpilgrims,abstain fromfleshly lustswhichwaragainst thesoul" (1 Peter 2:9, 11): yes, it was because they were "strangers andpilgrims,"andnotinordertobecomesuch,thattheywereexhortedtoactaccordingly.

Men,intheirfanciedwisdom,mayconcludethatithadbeenmuchmore

conducive to holy living, to have concealed the wondrous truth of thebeliever's completeness in Christ, and have left him to struggle on,stimulated by the thought that there ismuch for him to do and attainunto before he is qualified to enter into everlastingGlory. As, but "thewisdom of this world is foolishness with God," and sad to say, Hiswisdomis foolishnesstothem.It is theveryrevelationof theexceedingriches ofHis grace that exerts the greatest influence upon the renewedheart.Andtherefore,GodhadnotonlymadeknownthecompletenessofHis people's sanctification in Christ, butHe uses the same to promotetheir spiritual purity: "And every man that hath this hope in Himpurifiethhimself,evenasHeispure"(1John3:3andcf.2Cor.5:14-15).

Practicalholinessispromotedbynothingbuttheimprovementoruseofevangelicalprinciplesandmotives. It ismen'smisunderstanding of thetrue way of practical sanctification--by the exercise of faith and love--whichhascausedthemtodeclinefromtheTruthandacceptthePapist,Arminian,andAntinomianerrors,whereinSatanappearstotheirnaturalunderstandingsasanangeloflight.Thebeliever'slivinguntoGodisnotbyhisownpower,butbyfaith'sappropriationof thestrengthofChrist.Many suppose that the doctrine which we are here inculcating makesChristians careless of good works. Not so: it makes them careless ofseekingtodothembytheirownnaturalpower,and inawayof slavishfear, and it makes them careful of relying on the grace of God, andheartilydesirousofdoingthatwhichispleasinginHissight.

Yetthatancientobjectionisstillmadebythosewhoimaginethattheonlyeffectualmethodofenforcingholinessisbytellingpeopletheirultimatesalvationdependsentirelyontheirownconductandthedeterminationsof their own will--supposing that to assure Christians they are alreadydelivered from the wrath to come by their faith in Christ, thus freeingthemfromall terrorsofHell, is to leave themwithoutanyargumentormotiveofsufficientforcetoproducepracticalholiness.WhereasthetruthisthatifChristianshavenobettersecurityagainstthewrathtocomethanfrom their own behaviour and use of theirwills, they, conscious of thedeceitfulnessof sin and of their own hearts, and of all the temptationsand dangers attending their course,might indeed see reason for terrorand dread, but in a manner and degree far from being favourable to

inculcatingholiness.

Itistruethatfearhasitsplaceandusefortherestrainingofsin,yettheproper principle of true holiness is love, and the faith which works bylove.But if thebelieverhasnothing to look to for securinghimagainstdamnationbut the exercise of his ownwill and the aids and assistancewhichhe is freetouseorneglect, thentherewillbecauseforcontinualterror, such terror ashas torment, andwhich is altogether inconsistentwith that love which is the mainspring of holiness: 1 John 4:18. HowdifferentlyhastheDivineschemeofgracemixedandtemperedthingsforthe advancement of holiness! Though the salvation of God's people besecureduponthemostsolidfoundation,yetthereremainsmuchforthemtofearwithregardtosinanditsconsequences,withregardtotheterriblechastisements, both inward and outward, which God visits upon theiniquitiesofHispeople.

YettheChristianhas,atthesametime,asureandwell-foundedhope,astrong consolation, a blissful prospect, and themost attractivemotiveswhichtendtoincreaselovetoGod,andtoHissovereigntyandholiness,andtostrengthenhisheartinlabouringforconformitytoit.Thuswemayperceivethewisdomofthatschemewhich,whileplacingthecurboffearupontheunholyandunrulypassionsoftheheart,suppliesmotiveswhichcontribute much to the advancement of love and strengthening of theheartsofChristiansintheircourse.ByDivinegracetheyhavethegreatestcauseforthatlovewhichis thesourceofallacceptableobedience,yetagodlyfearwhichissubservienttothatlove,havingitsrootmainlyinloveitself.Thegraceof thenewcovenanthasprovided for thepromotionofgoodworksinamanneranddegreefarbeyondwhattheLawoftheoldcovenantproduced.

Practical sanctification is absolutely demanded of those who aresanctifiedinChrist."ForthisisthewillofGod,evenyoursanctification,that ye should abstain from fornication: that everyone of you shouldknow how to possess his vessel in sanctification and honour. For Godhathnotcalledusuntouncleanness,butuntoholiness"(1Thess.4:3,4,7).Thosewords,andtherearemanysuchintheNewTestament,canonlyrefertoourpracticalsanctificationindaily life.Weneedtobemuchonguard here, lest in seeking to avoid the error of evacuating our perfect

standingasGod'sholyones,wefallintothatotherwhichevadestheforceofGod'scalltoholinessoflife.AndletitbeemphaticallystatedthatthestandardofpracticalholinessistheholinessofGodHimself,andnothinglower."Beyethereforeperfect,evenasyourFatherwhichisinHeavenisperfect"(Matt.5:48);"Beyeholy;forIamholy"(1Peter1:16).

Thenatureandextentof thiscalling topracticalholiness is set forth inpassageafterpassage."ButasHewhichhathcalledyouisholy,sobeyeholy inallmanner of conversation" (1Peter 1:15); "Seeing then thatallthesethingsshallbedissolved,whatmannerofpersonsoughtyetobeinall holy conversations and godliness?" (2 Peter 3:11). There is a specialneed in these days of factitiousmorality, and of false sentiments as towhatconstitutesevangelicalholiness,toturntotheWordofGod,thatwemaysearchandtryourselvesandourwaysbyitsunerringstandard.Men,evenChristianmen,areeverprone to selectvirtueswhich theyesteem,and vices which they condemn--and the selection made by eachindividual is too apt to consist of virtues to which he is, or imagineshimself,much inclined, and of vices towhichhehas, or thinks he has,littleornoinclination.ButtheholinessofGoddemandshedoesnotdealwithaselectionofvirtuesandvices:Herequiresholinessineverything.

The standard of holiness which God sets before us is, like Himself,perfect,andHewillnot lower itasingledegree tomeetour infirmities.Heclaimsthewholebeingandrequiresholinessineverythought,word,anddeed."Whetherthereforeyeeat,ordrink,whatsoeveryedo,doalltothegloryofGod"(1Cor.10:31);"Whatsoeveryedoinwordordeed,doallin the name of the Lord Jesus" (Col. 3:17); "If anyman speak, let himspeakastheoraclesofGod; ifanymanminister, lethimdo itasof theabilitywhichGodgiveth;thatGodinallthingsmaybeglorifiedthroughJesusChrist" (1Peter 4:11).Nothing short of an all-embracingholinesswillmeasureuptothestandardGodhassetbeforeus.Itisnotonlytheoutwardlife,buttheinwardalsowhichisexposedtoHissearchinglight(Heb. 4:12, 13). Unto all the exercises and emotions of the heart, itsmotives and purposes, its affections and sufferings, God presents theclaimsofHisholiness.

ItmakesnothingagainsttheScripturesquotedabovethatotherpassagesinGod'sWord(likeRom.7:14-25;Phil.3:12,13)justasclearlyshowthat

none actually attain unto God's standard in this life, that our practicalholinessfallsfarshortoftheperfectiontowhichwearecalled,andissooften interrupted in its progress because themedium of its action andmanifestation is weak and imperfect, and is tenanted by the "flesh,"whicheverlustethagainstthespirit.Ontheonehand,wemuststeadilydeclinetolowerGod'sstandard,confessthesadfailureofourlifeandthemanyimperfectionsofourwalk,nomatterhowhumiliatingthismaybe.Itisbecausesinlessperfectionistshavesuchslightviewsoftheenormityof sin, and such an inadequate conception of that holiness which Godrequires,thattheyaresoeasilydeceived.

Christianreader,itisjustbecauseoursanctificationinChristiseternallycomplete and absolutely up to the satisfaction of God's thoughts andheart,thatwearecalledtothepursuitofperfectholiness,andaretobesatisfied with nothing less. It is just because of this that we can neverreachapointatwhichwemayceasethepursuit:thegoaloftodaymustbe the starting-point of tomorrow, and so till the end of our earthlypilgrimage."Followpeacewithall, andholiness,withoutwhichnomanshallseetheLord"(Heb.12:14). In thosewords theHolySpirithasnothesitated to predicate eternal destiny upon the presence or absence ofpersonal holiness; not because it rests on that, but because in the newcreation there is never life, without life's action--in God's husbandry,thereisneverrootwithoutfruitinsomemeasure.

Practical sanctification, or holiness of heart and life, of character andconduct, is, then, a reflection or manifestation of that perfectsanctificationwhichthebelieverhasinandthroughChrist;yetitisnowbut a dim reflection at best, because obstructed by the flesh, whichremainsunchangedtothe last.It isbecauseofourconsciousnessof thedimness to this reflection that we so often become discouraged anddistracted.AsinceresoulismuchtroubledoverhisconformitytoChrist,andissooftenmadetowonderwhethertherootofthematterbeinhimatall.Letitbesaid,then,forthecomfortingofsuch,thatholinessismorelonged after than realized in this life; yet this statement requires to beguarded,lestthosenotentitledtoitshoulddrawconsolationtherefrom.Notafewhaveavagueandgeneralwishforholinessintheabstractwhilehavingnorelishforitintheconcreteandthedetailsofwhatisinvolved

inaclosewalkingwithGod.

The Israelitesofoldwerewellpleasedwith theabstract ideaof servingtheLord, andavowed theirpurposeofdoing so: they said, "TheLORDdraveoutfrombeforeusallthepeople,eventheAmoriteswhichdweltintheland:thereforewillwealsoservetheLORD;forHeisourGod.AndJoshuasaiduntothepeople,YecannotservetheLORD:forHeisanholyGod;HeisajealousGod;hewillnotforgiveyourtransgressionsnoryoursins"(Josh.24:18,19).CertainoftheJewssaidtoChrist,"Lord,evermoregive us this bread" (John 6:34), yetwhenHe told themwhat itwas tohave the Bread of Life, they were offended. Ah, when it comes to theactualpointoftreadingtheNarrowWay,ofwatchingandstrivingagainstsinbothwithinandwithout,orrowingagainstthestreamoftheflesh,ofdiligentlyusingallthosemeanswhicharenecessaryforcommunionwithGod--theyfalter,murmur,anddonothing.

Thesevagueandidlewishesafterholinesswhichmanyreligionistshaveare but hasty and ill-considered, and not deliberate and serious. Thehearing of a powerful sermon, or the reading of an impressive articleproducesa real but evanescent effect, and for themoment such peopleare quite carried away. The commendations of holiness, and therepresentationsof its imperativenecessityconvincesthemind,andtheyassentthereto, andpromise themselves theywillnowmake thepursuitthereof their chief business. Their emotions are stirred, the Word isreceivedwillingly, and they "consecrate" themselves afresh toGod. Butalas,their"goodnessisasamorningcloud,andastheearlydewitgoethaway" (Hosea 6:4): only that of which God Himself is the Author willsurvivethetestingsoftimeandendureforeternity.

The experience of such people is not bottomed in grace, and thereforethey have no spiritual sincerity to sustain them. Their desires afterholinessarebutemptywishes,unaccompaniedbydiligentandlaboriousefforts. "The desires of the slothful killeth him; for his hands refuse tolabour"(Prov.21:25).It is likesaying,OthatIhada lovelygarden,andthen refused to spade, plant, andweed it. Or, O that I were in such aplace,andthenweretoolazytojourneythere.Thewishesafterholinessof this class arenot steady and lasting, but are quickly crowded out bylustingafterotherthings.Theyarenotpreparedto"buytheTruth"(Prov.

23:23).Buthewho truly thirsts forGodandyearns tobeconformedtoHis image, will put forth his utmost endeavours after the same. Thelanguageoftheregenerateis"OnethinghaveIdesiredoftheLORD,thatwill I seek after: that I may dwell in the house of the LORD (enjoyfellowshipwithHim)allthedaysofmylife"(Psa.27:4).

"LORD, Thou hast heard the desire of the humble: Thou wilt preparetheir heart, Thou wilt cause Thine ear to hear" (Psa. 10:17). Howcomfortingisthisforthoselowlyoneswhosincerelyyearnafterpersonalholiness!Theirveryyearning is aprayer,which reaches theearofHimwhowillnotquenchthesmoking flax. "Hewill fulfil thedesireof themthat fear Him: He also will hear their cry, and will save them" (Psa.145:19).Andagain,"Thedesireoftherighteousshallbegranted"(Prov.10:24).Yes,notonlydoesGodhearthespiritualdesireofHisdistressedchild,but, induetime,Hewill fulfil it: that isapromisefor faithto layhold of, for its accomplishment is not in this life, but in the next.Meanwhile,ourdutyisdefinedinthatword,"Delightthyselfalso intheLORD; andHe shall give thee the desires of thine heart" (Psa. 37:4)--meditate upon His wondrous perfections, seek communion with Him,honestlyendeavourtopleaseHim.

Since God has promised to grant the desire of the righteous, howimportantitisthattheChristianshouldwatchagainsttheabatementofhisspiritual longings.Ifaman loseshisnaturalappetite,hisbodysoonlanguishes;so it iswiththesoul.True,wecanneithergiveourselvesanappetite nor retain it, but we can do those things which will greatlyimpairit,anditisourresponsibilitytoavoidwhateverisinjurioustoourhealth--truealikenaturallyandspiritually.ItistheChristian'sdutytodoas thosewhowould keep in the fire: cherish the spark, blow upon theembers, addmore fuel to it. On the one hand, wemust guard againstthosethingswhichwouldchillandquenchourloveforGod;andontheother,wemust"strengthenthethingswhichremain"(Rev.3:2).

Because theyhavebeenperfectly sanctifiedbyChrist, andbecause theyhave beenmade saints by theHoly Spirit, believers are called upon toleadsaintlylives,thatis,toyielduntoGodthethroneoftheirheartsandaim at His glory in all their conduct. Therein does the practice ofsanctification actually consist. It is the fitting response which the

Christian is required to make unto the amazing grace that has beenshownhim.Negatively,heistoavoideverythingwhichiscontrarytoandinconsistentwithhishighcallinginChrist.Positively,heistoseekafterandcultivatewhateverwillmanifestandadornthesame.Godclaimstheentirebeing,anddemandsholinessineverythought,word,andact.Thestandard of personal holiness which He has set before us is one offlawlessperfection,andatthiswemustconstantlyaim.

AtthecloseofthelastchapterwepointedouthowimportantitisthattheChristian shouldwatch against the abatement of his spiritual longings,and avoid whatever tends to dampen his love for God and dull hisappetite for spiritual things. Let us now mention some of the thingswhich bring deadness upon the soul and greatly hinder the practice ofsanctification. First, the committing of sins which have not been dulyrepentedof.Wheresinisnotfullyrepentedof,itisallowed(condoned),and therein the Holy Spirit is resisted and grieved. Consequently, HewithholdsbothHiscomfortsandHisgrace,andthebeliever'sstrengthisgreatly reduced.Godwill not be trifledwith, andwhenHe is offendedthus, He smites the heart with deadness and hardness, so that thespiritual life ismuchimpairedandpowerforholy living isconsiderablyreduced.Learn,then,tostandinawenotonlyofgreat,butsmallersins.

Second,slacknessintheperformanceofduties,especiallyneglectofthosemeansofgracewherebytheChristianiskepthealthyandfreshinlivingunto God. Slothfulness and carelessness more often steal in uponbelieversthanpositiveoutburstsandcommissionof sin.Theyaremoreinsidious, less likely to be judged by them, and are frequent causes ofdeadnessofheart.Thissluggishnessofsoulismostreprehensible,foritisadespisingofthemeansGodhasappointedforourgood.ToexpectgracefromGodwhenweturnfromthechannelsthroughwhichit flows, is totemptHimoractpresumptuously.Tolieuponabedofease,andthensayChristmustdo itall, isaspeciesofhypocrisy.WhentheSpousesleeps,Christ withdraws (Song 5:6). Grace was never intended to incite toidleness.The fact thatGodworks inus is theveryreasonwhywemustwork(Phil.2:12,13).

Third, ingratitudeor lackof thankfulness for thosespiritualbenefitswehave already received. God requires to have His gifts acknowledged,

thereforedoesHeoftenstayHishandandsuspendtheinfluencesofHisgracewhereHisbountybenotowned."RootedandbuiltupinHim,andstablished in the faith, as ye have been taught, abounding thereinwiththanksgiving" (Col. 2:7): the way to grow in faith is to be thankful forwhat we have received--and not, under a pretence of humility andmodesty, deny that we have any! To bless God for the grace he hasalreadybestowedisaneffectualmeansofretainingitandofhavingmoreaddedto it.But ifyouareungratefulandquerulous,benotsurprisedifdeadnessanddiscouragementofheartcomeuponyou.

Fourth,fleshlyindulgenceandflirtingwiththeworldisagreathindranceto the practice of holiness. Just so far as we gratify the flesh, we arestraitened in the spirit, and to the extent that we seek comfort andsatisfactionfromtheworld,dowedepriveourselvesofthegraceandjoythere is tobe found inChrist.An immoderateuseof earthly things, aninordinateaffectionforhumanobjects,anunequalyokewithunbelievers,bringsdeadnessupon thesoul.Howmuch, then,weneed tomake thatprayer our own: "Turn away mine eyes from beholding vanity; andquickenThoumeinThyway"(Psa.119:37).TheSpiritisgrievedwhenwebecomeaddictedtovainpleasures,andthereforeassensualityincreasesthevitalityofgraceinusdecays.

Other things injure the life ofpracticalholiness,butwenameonly twomore.Prideinspiritualattainments.Whenwetakecredittoourselvesforour growth in grace or victories over sin, the Spirit is grieved andHisoperations cease. "God resisteth the proud, but giveth grace unto thehumble"(James4:6).HeisjealousofHishonour,andwillnotdivide itwithus.Thegarlandweputuponourownheadssoonwithers,andthosegiftswebecomepuffedupwitharequicklyblasted.Byhumiliating fallsGodteachesustoascribeallglorytoHimself.Heavytroubles,temporalreverses,familybereavements,thelossofhealthdampenourspiritsandretard the wheels of spiritual action. Therefore we find the Psalmistpraying"Iamafflictedverymuch:quickenme,OLORD,accordinguntoThyword"(Psa.119:107).

Probablytherearenotafewofourreadersreadytoexclaim,Inthelastfewsentencesyouhaveplacedyourfingerclosertotheseatofmytroublethaninanyofthepreviouspoints.Itisthedifficultyoftheway,thetrying

natureofmy circumstances, theunsuitable environment inwhich I amplacedthatreallymakesitimpossibleformetoliveasaintlylifeandbeafruitfulChristian.Ah,my friend, that isnovalidexcuse.Theheavierbethe pressure upon us, the more it should drive us to our knees. Thedeaderwefeelourselvestobe,themoreearnestshouldwecryuntoGodforHimtoquickenus.WasitnotsointhecaseofthePsalmist?True,hewas "afflictedverymuch," yet he did not giveway to despondency andconclude his situation was beyond relief. No, he turned unto God andsoughfreshsuppliesofgrace.

"Ifone isplaced incircumstancesquitedecentandhonourable, yetnotconducivetoholiness,wheredoessanctificationcountinone'slife?"Thisquestion was recently sent us by a reader who was much interruptedwhilewritingus,andapologizedforthewording.Butthethoughtisquiteintelligible: let us express it in a variety of forms. If one be placed incircumstanceswherethereisnothingtoencouragestrivingafteracloserwalk with God, how can he expect to thrive like those who are morecongenially situated? If one be obliged to work day after day among acompanyofthegodless,andeveninthehomemeetwithoppositionandridicule,willnotthefruitsoftheSpiritbenecessarilychilled?Ifonehasso many domestic duties to perform that there is scarcely any timeavailableforthecultivationofpersonalpiety,andwhenatnightsheistooexhaustedtoreadwithprofit,howcanoneexpecttogrowingrace?

Let us begin our answer to these very pertinent inquiries, by affirmingthat there are no "circumstances" which are uncongenial to thecultivationandexerciseofpersonalholiness,noenvironmentorsituationin life which is unsuitable to a close walking with God. We quiteunderstand what is in the mind of the above questioner, and fullyappreciatetheforceofhisdifficulty--butheisfailingtotakeintoaccountseveral vitally important considerations, and it is his very failure inoverlookingtheseconsiderationswhichwillmakehimthemoresurprisedattheanswerwehavegiven.Wellcanweimaginesomesaying,Ah,youwouldnotbesoquicktoaffirmthatnocircumstancesareuncongenialtopersonalholinessifyouhadtoliveyourlifeasandwhereIamcompelledtolivemine.

Bear with us for a few moments, dear friend, and seek to weigh

impartiallywhatwenowwrite.TakefirsttheDivinesideofthematter.IsitnotGodHimselfwhoregulatesallour"circumstances"?Mostcertainlyitis,foritiswritten"ForofHim,andthroughHim,andtoHim,areallthings: towhombeglory forever.Amen" (Rom.11:36).Then it isGod,andnotblindfate,notafickle"fortune"(ormisfortune),whohasplacedyou in the very situation which you now occupy! He is the One whoplannedfromalleternitytheveryenvironmentwhichyouarenowin:tobelieveotherwiseisvirtualatheism!Moreover,ifyouareHischild, thenHealwayshas inviewyourhighestandultimatewelfare:"ForweknowthatallthingsworktogetherforgoodtothemthatloveGod,tothemwhoare the called according to His purpose" (Rom. 8:28), and that "allthings"includesyourunpleasant"circumstances"!

Nowletusturntothehumansideofthematter,bywhichwemeantheresponse which you ought tomake to what has just been pointed out.Your firstduty is to exercise faith in the abovepassages, and recognizeGod'sshapinghandinyourpresentlot.Yourseconddutyisobviouslytohumbly submit and be content with what God has appointed, and notchafe and murmur at it, for that is nothing but a species of rebellionagainsttheprovidentialwillofGod.Notonlywillitnothelpyou,butitisfolly to envy thosewhomyou supposearemore favourably situatedforthe cultivation of holiness: every situation has its own (relative)disadvantage and difficulties--you little know of the temptations whichthe"favourablysituated"onesencounter!

Your third duty is to humbly but earnestly beg God to sanctify the"circumstances"toyou.Heisabletobringgoodoutofevil,tomakearealblessingwhatnowseemstobeaserioushindrance.NothingistoohardforGodtoaccomplish:Hecanbringacleanthingoutofanunclean,Hecanmakethedeserttorejoiceandthewildernessblossomastherose;Hecanmakethefeeblemightyandbringthedeadtolife.Surely,then,Heiswell able to sanctify to your soul the most trying situation, the mostunpropitiousenvironment,andmakefertiletoyouitssterilesoil.Thefactis,dearreader,thatthatverylotyoufindsohardtobearonlyprovidesasuitableopportunityforyoutoprovethesufficiencyofGod'sgrace.

Ah,thatistheveryessenceofthematter.Ifyoudefinitelyanddiligentlyseek grace from God and are then enabled to be submissive, trustful,

humble, patient, unmurmuring, thankful that your lot is not far worsethan it is, thenyouarebringing forth the fruitsofholiness!Arewenottold that "ameekandquiet spirit,which is in the sightofGodofgreatprice" (1 Peter 3:4)?Yes, valued byHimmorehighly than someof theshowier gifts which others are permitted to exercise in the pulpit. Allplantsarenot the same,nordo theyall thriveequallywell in the samekindofsoil.Likewise,thereisgreatvarietyinthegracesoftheSpirit,anddifferent environments are needed for their cultivation andmanifestation.Shall the ferncomplainbecauseGodplaced it inadampand shaded nook? Shall the water lily murmur because a pond ratherthanagardenbeitsdwellingplace?

Alas, you say, how that condemnsme! How sadly have I failed to seeGod's will appointing and His hand shaping my circumstances. I amalmost,ifnotquiteasblind,asthegrossestskeptic.OfcourseIamquitefamiliarwiththewords "All thingswork together forgood to themthatloveGod,"butIhaveneverappliedthemtotheunpleasantdetailsofmylife. And oh! what complaining, impatience, unbelief, rebellion, I amguilty of! Truly I am like "a bullock unaccustomed to the yoke" (Jer.31:18).ImustadmithowoftenIhaveenviedthosewhosepathappearedtobemuchsmootherandeasierthanmine,anditdoesseemtomethatifIhadmoreleisureorastrongerbody,andclosecontactwiththosewhoarespirituallyminded,Iwouldmakebetterprogress.

Asforthethirddutyyoumentioned,IhavebeggedGodtosanctifytrialstomyheart,togivemestrengthtocarrythecross,tomakeablessingtome those things which I find most unpleasant. O how earnestly andfrequentlyhaveIbesoughtHimforgracetobemeekandquiet,contentandunmurmuring,patientandtrustful.Butalas,IcannothaveHisear,for Ioften find themore Ipray themore trying thingsbecomeand theworseIam. Iacknowledge that Iamacomplete failureand feelutterlydiscouraged. I know not what more to do, and can only cry out "Owretched man that I am! who shall deliver me from the body of thisdeath?"(Rom.7:24).Tellme,istherenoremedy,norelieftobeobtained,nowayinwhichIcanobtaindeliverancefrommysinfulself?

It is justat thisverypoint that the religiousquacksof theday sooftenobtain a hearing, and persuade distressed Christians to give a trial to

their remedy. Struggling against the power of indwelling sin, oftentrippedupbySatan,broughttoseriouslyquestiontheirregeneration,attheirwit'sendtoknowwhattodoforrelief,certainpreacherswillassurethemthatGodhasprovidedforjustthiscontingency.Varyingsomewhatin their terms (according to the particular school they belong to), theywilltellsuchanonewhoseexperiencewehavedescribedabovethatheorshehasbeen"justified"butnotyet "sanctified,"and that if "thesecondblessing"besoughtandobtained,atremendousdifferencewillfollow.Or,thedistressedonewillbeinformedthatwhatheneedsisthe"filling"or"baptismoftheSpirit,"orthat"thehigherlife,"or"thevictoriouslife"iswhatprovidesthegrandpanaceaforallhisills.

Letustakethe"secondblessing"peoplefirst.Thisblessingisreferredtoby them as "entire sanctification," "perfect love," and "completecleansing."They insist that it is a secondwork of gracewrought in thebeliever, as definite and distinct as what took place at his conversion.Theyteachthatthefirstblessingbestowsthepardonofsin,whereasthesecondremovesthe rootof sin,purifying theheart fromall corruption.Theyclaimthatthosewhoenterintothissecondblessingmaylivea lifewhichiswithoutspotorblemish,whollyacceptableuntoGod.Itsleadersaffirm that they are entirely delivered from evil inclinations, all inwardpollutions, that temptations only come to themnow fromwithout, andthatthefierydartsoftheWickedOnefallharmlesslyagainsttheshieldoftheirfaith.Theyarepureinternallyandvictoriousexternally:filledwithperfectlove,peaceandjoy.

This second blessing is entered into by the seeking soul "laying his allupon the altar," unreservedly consecrating himself to God. He mustbelievewithouttheslightestdoubtingthattheLordisableandwillingtoperformthisworkofgraceinhimanderadicatethesinfulnaturefromhisbeing. He is told that just as surely as the Lord sent down fire fromHeaven and consumed the sacrificewhichwas placed upon the templealtarofold,sotheHolySpiritwillnowcomeasaflameoffireandburnuphisevilpropensitiesrootandbranch.Heisinformedthatthesecretofthewholethingliesintheexerciseofchildlikefaith.Havingplacedhisallupon the altar, he must be fully assured that God has accepted hissacrifice,andtotallyignoringtheevidenceofhissensesandfeelings,heis

tobelievethegreatworkisdone,thatheisnowentirelysanctified,thatsinhasbeeneradicatedfromhisbeing,andhemustnowthankGodforitandtestifytohisfellowsthatthesecondblessingishis.

Whatshallwesayofthesethings?First,thattheyareanutterdelusion,areligious mirage which mocks the weary traveler across the desert oftime.Theypromisethatwhichisunfulfilledandunattainableinthislife.Second, they cruelly raise hopes in the heart of distressed people, thedashingofwhichleavestheminafarworsestatethantheywerebefore.Thesepoorsoulshaveimplicitconfidenceintheirteachers,andcarryouttheirinstructionstotheletter,andwhentheyfindtheresultisnotwhattheyweretold,theyblamethemselves--fortheirlackoffaith,etc.Inthecourseofourexperiencewehavemetwithnumberswhohavehonestlyandearnestlysoughtthis"secondblessing"of"entiresanctification,"onlytomeetwithdisappointmentandthensinkintoabjectdespair.Someofthem (known to us personally) ended in the madhouse, while otherscommittedsuicide.Third,suchteachingisdirectlycontrarytotheWordofGod,andthereforeistobeshunnedasaplague.

A fewwordsnowupon the"higher life" teaching.Whilenot soextremeand pernicious as the former, it is nevertheless delusive anddisappointing.Therearevariousschoolswithdifferenttermstodescribetheir"blessings."Butthatwhichiscommontothemall is this:GodhasprovidedsomethingfarbetterforHischildreninthislifethanthatwhichmerelyaccompaniesconversion,somethingwhichifsoughtandreceivedwillliftthemabovetheleveloccupiedbysomanyChristians,whichwilldeliver them from an up-and-down experience, from doubting andmourning,andmake themovercomingbelievers.Though the "flesh"benot eradicated, they will now live constantly in the Spirit, though thesinful nature be not removed, they will have complete victory over it;thoughtheyareyetfeebleandfalliblecreatures,theSpiritwillsofillandenergizethemthattheyshallpossesswondrous"power forservice"andbecomesuccessful"winnersofsoulsforChrist."

Andhowisthiswondrouschangebroughtabout?Whatmustonedowhois keenly desirous of entering into this blissful experience? Variousanswersarereturned.SomesaywemustwaituponGodandcontinueinearnestprayer,pleadingChrist'spromise,asthedisciplesdidthe10days

precedingPentecost.OtherssayatconversionwesimplyacceptedChristasourSaviour,andthatnowwemustsurrendertoHimas"absoluteLordand Master of your life, so that never again will you question Hisauthority,ordisobeyHiscommands."Stillotherstellusthatthereasonwhy we have failed so sadly hitherto is because we have attempted toresisttheDevilandovercomesininourownstrength,butthatifwenowreceiveChristinHisfullness,turnthebattlecompletelyovertoHim,andtrustHimmomentbymoment,weshallbemorethanconquerors.

What shallwe say to these things? First, that they are entirelywithoutScriptural warrant. Where is there any record in Acts of the Apostlesrevisiting their converts and telling them of something far better thanwhat became theirs at conversion? Where is there anything in theEpistles (some of which were addressed to churches in a very lowspiritualstate!)exhortingthesaintstoseeka"baptism"or"anointing"oftheSpirit?There isnone!Second,totalkaboutfirstacceptingChristasSaviour and then surrendering to Him as Lord betrays a deplorableignorance or perverting of theScriptures:Hemust be received asLordbefore He becomes the Saviour of any--the New Testament uniformlyreferstoHimas"LordandSaviour"(2Peter3:2,18),neveras"SaviourandLord!"Third,theclosingsentencesofthelastparagraphareabsurd:whereisthetrulyborn-againsoulwhoseekstoovercomesininhisownstrength?AprayerlessChristianisacontradictioninterms.Theveryfactthat he is a Christian ensures that he has learned of his ownpowerlessness (Phil. 3:3), and that he now seeks grace and help fromGod.

SurelyifevertherewereasaintwhofullysurrenderedthethroneofhishearttothesceptreofChrist,whowasfilledwiththeSpirit,andwhohadenteredintoGod'sbestforhiminthislife,itwastheApostlePaul.Was,then, he completely free from sin? Did he fully measure up to thestandard of holiness God has set before us?Were there no faults andfailings inhisChristian life?Witnessthesharpcontentionbetweenhimand Barnabas (Acts 15:39), and remember that it always takes two tomakeaquarrel.Hearhimacknowledging"withoutwerefightings,within(not all was perfect peace, but) were fears" (2 Cor. 7:5). Observe hisvacillationin2Corinthians7:8:first,determiningtosharplyrebuketheir

sin,thensorrowingbecausehehaddoneso, lesttheirfeelingshadbeenundulyhurt,andthenregrettingthathehadbeensorry.Ifanyreaderbeinclined togiveear to theerrorswehavementionedabove,webeseechhim to candidly test them by the Apostle's own experience in Romans7:14-24andPhilippians3:11-14.

Conclusion

The Doctrine of Sanctification is of such vast importance, occupies solargeaplaceintheWordofGod,andissomany-sidedinitsscope,thatwedeemed itwell towrite thereon at length, especially as it is so littleunderstood today. It seemed necessary to approach the subject fromvariousangles, todistinguishbetween its severalparts, and to considerseparatelyitsdifferentaspects.Havingdoneso,perhapswecanhelpthereadermost in this conclusionbybriefly reviewing thegroundwehavecovered, summarizing the explanations and expositions given, andendeavouring to further clarifyoneor twopointswhichmaynotyetbequitecleartotheinterestedreaderafterwhichwewouldstronglyadvisethosewhodesiretogetacleargraspof thisblessedtruthtore-readthebook--settingasideallotherreadingwhilehedoesso.

Sanctification is an act of the Father, then of the Son, and then of theHolySpirit,wherebyGod'speoplearesetapartforHisdelightandglory.ItisacleansingoftheirpersonssothattheymaybefittedforGod'suse;whileitisalsotheadorningandmakingmeetofthosewhoaregoingtodwellwithGodforever.HenotonlyaccountsthebelieverholyinChrist,butHemakeshimsoinhimself,bycommunicatingtohimaprincipleofholiness and by the Holy Spirit's making his body His temple. Thesanctificationof thebelievermustbeconsideredunder its three tenses:hehasalreadybeensanctified,heisnowbeingsanctified,andhewillyetbefullysanctifiedinthefuture.

The sanctification of the believer is amoral quality imparted to him atregeneration,whichisthesameinitsnatureasthatwhichbelongstotheDivinecharacter.ItistheimageofGod--lostbythefirstAdam,restored

by the last Adam--stamped upon the heart, consisting of righteousnessand holiness. It is the very antithesis of sin: as much so as light anddarkness,deathandlife,GodandtheDevil.Asallsinisatransgressionofthe Law, true sanctification brings its possessor into conformity to theLaw. Sanctification is, therefore, an integral and essential part ofsalvation, being a deliverance from the pollution and power of sin,causingitsrecipienttolovewhatheoncehated,andtonowhatewhatheformerlyloved.

Inordertogetacleargraspof thewholesubject, it isverynecessarytodistinguishsharplybetweenitstwoprincipalaspects:thepositionalandpracticalholinessof thebeliever, that is, the statusandstatewhich themeritoriousworkofChristhasgivenhimbeforeGod,and the responsewhich this calls for fromhim.This vitally important distinctionwill bebestobservedbyusasweviewthesubjectunderitstwochiefaspects:theDivine inworking of holiness and the human outworking thereof. Thisoutworking, or performance of practical holiness issues from theprincipleofgracereceivedatthenewbirth,andproceedsalongthelinesofmortificationandvivificationordenyinguntosinandlivinguntoGod.

Therearetwogreatdangersagainstwhichwemustbecontinuallyonourguard:thatofdwellingsomuchuponthebeliever'sperfectsanctificationinChristthathehaslittleornoconcernaboutthecultivationofpracticalholiness,andthatofbeingsooccupiedwiththepracticalholinessandourfailuretomeasureuptoGod'sstandardofthesamethatwelosesightofandceasetoliveinthejoyandpowerofthatholinesswhichwehaveinourCovenantHead.Somearemorepronetotheone,sometotheother.Itismostessentialthatwepreserveabalancebetweentheobjectiveandsubjective sides of the Truth, yet this is far from being an easyattainment.Ontheonehand,therenewedsoulcanonlyenjoyrealpeacebylookingawayfromselfwithallitsfailuresuntotheOnewhohasmeteveryrequirementofGodforus.Ontheotherhand,theheartcanonlybekept right before God as wemake conscience of all known sins, judgeourselvesunsparinglyforthem,andpenitentlyconfessthesame.

Eachpart of our sanctification is inseparably connectedwith the other.TheelectwerefirstsanctifiedbyGodtheFatherbeforethefoundationoftheworld,whenbyanactofHiswilltheywereblessedwithallspiritual

blessing in Christ andmuch graced in the Beloved. Second, they weresanctifiedbytheincarnateSonofGod,who,byHisinfinitelymeritoriouswork has set the elect before God in all His worthiness and Suretyperfections. A perfect holiness is as indispensable as a perfectrighteousnessinordertohaveaccesstoandcommunionwiththethriceholyGod,andinChristwehavetheoneastrulyaswehavetheother,forby His one offering He has perfected us forever. Yet is it absolutelynecessary to mix faith therewith if we are to live in the power andenjoyment of the same, and that is not possible until we are, third,sanctifiedbytheSpirit.

ItisonlybymeansoftheSpirit'ssanctifyingusthatweobtainpersonalproofthatweareamongthefavourednumberofthosesanctifiedbytheofferingofChrist,foritisbyHisoperationsalonethatwearecapacitatedtoenterintothegoodsecuredforusbytheRedeemer.Butitisthisaspectofoursubjectwhichpresentstheacutestproblemtotheconscienceofthebeliever, who, conscious of such an ocean of corruption still ragingwithin,findsitsodifficulttobeassuredthatasupernaturalworkofgracehasbeenwroughtinhisheart.Itisthereforeofgreatimportancethatweshouldbequiteclearuponthisbranchofourtheme,andascertainwhatthe sanctification of the Spirit consists of, and what is not includedtherein--i.e., it does not involve the eradication of the carnal nature inthislife.

Positionally,oursanctificationbytheSpiritresultsfromourbeingvitallyunited to Christ-for the moment we are livingly joined to Him Hisholinessbecomesours,andourstandingbeforeGodisthesameasHis.Relatively,oursanctificationoftheSpiritissuesfromourbeingrenewedbyHim--forthemomentHequickensuswearesetapartfromthosewhoaredeadinsins.Personally,weareconsecrateduntoGodbytheSpirit'sindwelling of us, making our bodies His temples. Experimentally, oursanctificationbytheSpiritconsistsintheimpartationtousofaprincipleor"nature"ofholinesswherebywebecomeconformedtotheDivineLaw.Thus,oursanctificationbytheSpiritistheoutcomeofthatsupernaturaloperation whereby we are "created in Christ Jesus," which radicallydistinguishesusfromtheungodly,andcapacitatesustowalkinfaithandobedience.

IncarryingonHisworkofgrace inthebeliever,Goddoesnotsetasidehis accountability and deal with him as a mechanical robot--no, Heenforcesthebeliever'sresponsibilitybyenlistinghiscooperationandbyblessinghisuseoftheappointedmeans.TheChristianlife isavigorouswarfare, and holiness is only prompted in his heart and life by hiswatchfulnessandalertness,strivingandcontendingagainsthisspiritualfoes. The life of faith and the race of holiness cannot be maintainedexcept by diligent attention, earnest effort and perseverance.Carelessnessandslothfulnessaredangerous,andifpersistedinarefatal.Mortificationandvivificationareabsolutelynecessary.

Sanctification,then,isablessingwhichtheelecthavereceivedfromGodthe Father, a blessing which includes their being eternally set apart orconsecratedforHispleasure, thecleansingof them fromall thatwouldunfit,andtheadorningof themwithall that isnecessarytomakethemmeet forHis use. It is a gift which they have in and through Christ: aperfect,inalienable,andeternalgift.Itisamoralquality,communicatedbytheHolySpirit,anholyprincipleornewnature.ItisalsoadutywhichGodrequiresfromus.Toinsistthatthepursuitandpracticeofholinessisourobligation,innowiseclasheswithGod'sfreegrace,forwhileitistruethat we can perform no part of our duty except by Divine grace, it isequallytruethatGod'sgraceisgiventousfornootherreasonthanthatwemay rightly perform our duty. Divine grace and our obedience areopposedinjustification(Rom.11:6),butnotsoinoursanctification(Phil.2:12,13).

If there be one verse in the New Testament which comes nearer tofurnishing us with a complete outline of the essential features of oursubject,perhaps it is,"Having therefore thesepromises,dearlybeloved,let us cleanse ourselves from all filthiness of the flesh and spirit,perfectingholinessinthefearofGod"(2Cor.7:1).Thisisanexhortationuntothepracticeandperformanceofholiness.Fourthingsinitaretobedulynoted.First, thebasisof theappeal,namely, the fact thatGodhasmadepreciouspromisesuntothebeliever--theparticularreferencebeingto those given in the closing verses of Chapter 6. Second, the task setbefore us, namely, to cleanse ourselves from all that defiles, outwardlyand inwardly. Third, the aim or design of this, namely, the effecting of

holiness.Fourth,thedynamicforthesame,namely,thefearofGod.Letusenlargealittleuponthesepoints.

The duty here enjoined is that we "cleanse ourselves," and this not inordertowinGod'sregardforus,butbecausewearealreadyHis"dearlybeloved."It istheresponsewhichweoughttomakeuntothewondrousgracewhichhasbeenshownuntoandbestoweduponus.Theemphasisisthrownupon theChristian's responsibility and thedischarge thereof.Aprayerful pondering and an earnest effort to obey this call is verynecessary if we are to be preserved from that deforming lopsidednesswhich is so prevalent in Christendom today. "Let us cleanse ourselvesfromallfilthinessofthefleshandspirit"isasmuchapartofHolyWritasis"ThebloodofJesusChristHisSoncleansethus fromall sin";yet forevery time 2 Corinthians 7:1 is quoted, probably 1 John 1:7 is cited ahundredtimes.Thatoughtnottobe!

Sin ispollutinganddefilingand isnomore tobe toleratedby thesaintthan is physical filth: if we are careful to keep our bodies clean,muchmorediligentshouldwebeinseeingtoitthatthesoulbekeptpure.Justso farasweentertain the idea that sinning isunavoidable, that it is aninevitablepartofourdailylot,willwelosesightofitsheinousness,ceasejudgingourselves,andbecomethepreyandsportoftheEvilOne."Awaketo righteousness, and sinnot" (1Cor. 15:34) is the standardwhichGodhas set before us, and at which we must constantly aim.We are dutybound to cleanse ourselves from all that defiles us, both inwardly andoutwardly, and to "keep ourselves unspotted from the world" (James1:27).

Let it be remembered that holiness of heart is the chief part of ourconforming to the spiritual Law of God, for no outward work isconsideredbyHimasholyunlesstheheartberightbeforeHim,foritistheheartwhichHeseesandtries.Inwardpurity--thatis,thedisallowing,resisting, striving against the motions of sin within us--is absolutelynecessary for maintaining external purity of practice, integrity, andrighteousness."Outoftheheartaretheissuesoflife":whatmostprevailsthereiswhatcomesforthintomoreorlessopenmanifestation.Whensiningeneral,oranylustinparticular,isentertainedintheheart,itwillbelikely, some timeorother, to force an eruption.Hence the tremendous

importance of "keep thy heart with all diligence" (Prov. 4:23). Cleanseyourself from pride, unbelief, impatience, covetousness, an unforgivingspirit,levity,hypocrisy,everythingcontrarytotruepiety.

"Perfecting holiness in the fear of God" is to be the believer's aim anddesign: to walk worthy of his high calling, to act consistently with hisstandingandstateinChrist.HavingbeenmadeasaintbythesovereignandeffectualcallofGod,saintlyconductistobehisconstantendeavour.Sanctified condition is both the starting point and motive of practicalholiness."Perfectingholiness"doesnotmeanthattheholinesswhichthebelievernowhasbeforeGodisdefectiveandincompleteandneedstobeaugmentedbyhisownefforts.Noindeed.Hehasalreadybeen"perfectedforever"by theoneofferingofChrist (Heb. 10:14).Themeaningof thisword"perfecting"isthatwearetocarryouttoitsproperissuetheGospelwhichisoursinChrist,andthiswearetodobycleansingourselvesfromall filthiness of the flesh and spirit. But as this term is muchmisunderstoodinotherpassages,wewilladdafewremarksuponit.

"ButwhosokeepethHisWord,inhimverilyistheloveofGodperfected"(1 John 2:5). This expression "the love of God" is made sufficientlydefiniteandemphatic in thisEpistle to forbidany thought that it couldpossiblyrefertoourlovetoHim:itisthecontemplationofthewondrousloveofGodwhichfurnishesthemostinfluentialmotivetomoveustotheperformanceofpracticalholiness.Butitmaybeasked,HowcanitbesaidthattheloveofGodis"perfected"?Wasiteverimperfect?Andifitwere,howcoulditbeperfectedbyabeliever'skeepingHisWord?Theansweristhat by our obeying His commands the design of God's love in us isreached. "If we love one another, God dwelleth in us, and His love isperfectedinus" (1John4:12).Thesameexplanationholdsgoodof thisstatement:theloveofGodtowardusreachesitsproperresultanditsendisaccomplishedinuswhenChristiansloveoneanother.

"Hereinisourlovemadeperfect,thatwemayhaveboldnessinthedayofjudgment:becauseasHe is,soarewe in thisworld.There isno fear inlove;butperfectlovecastethoutfear:becausefearhathtorment"(1John4:17, 18).TheR.V.morecorrectly renders this "Herein is love (namely,"the love" spokenof in theprecedingverse)madeperfectwithus, etc."i.e.,hasattained itsend.Verses9and10showclearly theobjectwhich

the love of God had in view concerning us, and now this design isaccomplished,for"becauseasHe(Christ)is,soareweinthisworld"--weare before God in all the perfection and acceptableness of His son'spropitiation,viewednotassinners,butasmadetherighteousnessofGodinHim.If,then,wereallyknowandbelievetheloveGodhathtous,andseewhatwonders ithasaccomplished, theresultmustbe"thatwemayhaveboldnessinthedayofjudgment."

ThefaceisthatinJohn'sEpistle"theloveofGod"alwaysexpressesHislovetous,andneverourstoHim.Nothingbutaspiritofdelusioncouldcause any man to boast that his love for God was "perfect"--withoutdefectinnature,manner,ordegree.Buttheoneversewhichsettlesoncefor all themeaning of this term "made perfect" is, "And byworkswas(Abraham's) faith made perfect" (James 2:22), for obviously thisdeclaration cannot mean that the patriarch's faith itself was therebyperfected, but rather that in his acts of obedience faith reached itsdesigned end and achieved its proper result. So, in like manner, bycleansing ourselves from all filthiness of the flesh and spirit we are"perfectingholiness," that is,God's design in sanctifyingus inChrist isnowrealized.

A word upon the dynamic for this task. The design of our holiness inChrist--namely the cleansing of ourselves from all filthiness, is to berealized "in the fear of God." That does not signify a servile horror ofincurring His wrath, but a filial awe of His majesty and a dread ofgrievingHim. Alas, this is something which has well-nigh disappearedfrommodernreligion.Fiftyyearsagoitwasacommonthingtodesignatea believer "a God-fearing man," but today, were one so described, themajority of professing Christians would shun him as a melancholyPuritan.TheloveofGodhasbeensodisproportionatelyemphasisedandHisawe-inspiringsovereigntyandholinesssoignored,thatinsteadofHisbeinganObjecttobefeared,peopleprateaboutGodasthoughtheywereHis equals--and consequently, as the principal dynamic for it be lost,practicalholinessorpersonalpietyisnowatsuchalowebbeverywhere.

Of the wicked it is written "There is no fear of God before their eyes"(Rom. 3:18): they are not afraid of trifling withHim and treadingHiscommandsbeneaththeirfeet.Butwiththesaintsitisotherwise,for"the

fearoftheLORDisthebeginningofwisdom"(Prov.9:10)andtheyhavebeen"madewiseuntosalvation.""By the fearof theLORDmendepartfromevil"(Prov.16:6): itwassowithJoseph, forwhentemptedtoevil,he declared "How then can I do this greatwickedness, and sin againstGod?"(Gen.39:9)Otolivedaybydayintherealization"ThouGodseestme," for how else shall we "work out our own salvation with fear andtrembling"?ThenbegGod,myreader,toplaceHisholyfearwithinyou,andtomakeyourheartstandinaweofHismajesty.

Ourtaskiscompleted.Thosewhofolloweduscarefullythroughthisbookwill have perceived that the writer felt he was sailing through deepwaters, and at times much caution was needed so as to avoid beingwreckedondangerous rocks.Yetwehavenot, consciously,avoidedanydifficulty,butsoughttograpplefairlywitheachonethatwaspresented.Howfarwesucceeded,thereadermustdecide.Wehavesoughtdiligentlyto enforce the standard of holiness God sets before us, while we havestudiouslymaintained thatnone fullymeasuresup to it in this life; yetsuchfailurerestswhollyonusandishighlyculpable.ThefullnessthereisinChrist(John1:16)isavailableforustodrawupon--thegraceofGodissufficientforeveryneed.Wedonot,wedarenotjustifytheChristianforwalking,inanymeasure,aftertheflesh.

Nosinistobeallowedbyus."Ifwesaythatwehavenosin,wedeceiveourselves,(andnototherpeople!)andthetruthisnotinus"isamongthe"These things write I unto you, that ye sin not" (1 John 1:8, 2:1). Weentreat thosewhoarepantingafter theperfected likenessofGod'sSon,nottobedeceivedastotheirpresentconditionandattainments;andonthe other hand, not to be discouraged because of their difficulties anddefeats.Thenarrowwayofholiness isnotaneasydown-slope,windingthrough flowery fields. It lies through anEnemy's country, and thoughfaithmayalwaysrejoicethatfarmoreisHethatisforusthanallwhocanbeagainstus,yetthebelievercannotsayinthepresenceoftheEnemy,asHis Lord could, "The prince of this world cometh and hath nothing inMe"(John14:30).

Wearecalled toceaselessvigilance,yet faith's fight isone inwhich theissueisnotdoubtful."Thisisthevictorythatovercomeththeworld,evenourfaith"(1John5:4),yetthisnecessarilyimpliesthatthevictorywillbe

changeduntodefeatiftheeyebeturnedfromtheObjectoffaithtoregaleitselfontheproofsofvictorywon.Believersaretoshineaslightsintheworld,buttheyonlyshinebyreflectedlight,sothattodosotheymustbeever turned toward the Sun of righteousness, occupied not with theirshining, but with its Source. Nothing is further from practical holinessthan to boast of it, for the closer one walks with Christ, the moreconsciouswill he be of his own unchristlikeness, and hang his head inshame. Keep short accounts with God; seek to hide HisWord in yourheart that youmay be kept from sinning; let your chief petition be forenablinggrace;lookforwardtothatDaywhenyoursanctificationwillbeconsummatedbyglorification--whenyouwillbedonewithsinforever.