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(6) Genuine sanctification will show itself in habitual respect to God’s law, and habitual effort to live in obedience to it as the rule of life. There is no greater mistake than to suppose that a Christian has nothing 23 HOLINESS J. C. RYLE to do with the law and the Ten Commandments, because he cannot be justified by keeping them. The same Holy Ghost who convinces the believer of sin by the law, and leads him to Christ for justification, will always lead him to a spiritual use of the law, as a friendly guide, in the pursuit of sanctification. Our Lord Jesus Christ never made light of the Ten Commandments; on the contrary, in His first public discourse, the Sermon on the Mount, He expounded them, and showed the searching nature of their requirements. St. Paul never made light of the law: on the contrary, he says, “The law is good, if a man use it lawfully.” - “I delight in the law of God after the inward man”, (1 Tim. i. 8; Rom. vii. 22.) He that pretends to be a saint, while he sneers at the Ten Commandments, and thinks nothing of lying, hypocrisy, swindling, ill-temper, slander, drunkenness, and breach of the seventh commandment, is under a fearful delusion. He will find it hard to prove that he is a “saint” in the last day! | (6) Genuine sanctification will show itself in habitual respect to God’s law, and habitual effort to live in obedience to it as the rule of life. There is no greater mistake than to suppose that a Christian has nothing 23 HOLINESS J. C. RYLE to do with the law and the Ten Commandments, because he cannot be justified by keeping them. The same Holy Ghost who convinces the believer of sin by the law, and leads him to Christ for justification, will always lead him to a spiritual use of the law, as a friendly guide, in the pursuit of sanctification. Our Lord Jesus Christ never made light of the Ten Commandments; on the contrary, in His first public discourse, the Sermon on the Mount, He expounded them, and showed the searching nature of their requirements. St. Paul never made light of the law: on the contrary, he says, “The law is good, if a man use it lawfully.” - “I delight in the law of God after the inward man”, (1 Tim. i. 8; Rom. vii. 22.) He that pretends to be a saint, while he sneers at the Ten Commandments, and thinks nothing of lying, hypocrisy, swindling, ill-temper, slander, drunkenness, and breach of the seventh commandment, is under a fearful delusion. He will find it hard to prove that he is a “saint” in the last day! | ||
(7) Genuine sanctification will show itself in an habitual endeavour to do Christ’s will, and to live by His practical precepts. These precepts are to be found scattered everywhere throughout the four Gospels, and especially in the Sermon on the Mount. He that supposes they were spoken without the intention of promoting holiness, and that a Christian need not attend to them in his daily life, is really little better than a lunatic, and at any rate is a grossly ignorant person. To hear some men talk, and read some men’s writings, one might imagine that our blessed Lord, when He was on earth, never taught anything but doctrine, and left practical duties to be taught by others! The slightest knowledge of the four Gospels ought to tell us that this is a complete mistake. What His disciples ought to be and to do is continually brought forward in our Lord’s teaching. A truly sanctified man will never forget this. He serves a Master who said, “Ye are my friends if ye do whatsoever I command you.” (John xv. 14.) (8) Genuine sanctification will show itself in an habitual desire to live up to the standard which St. Paul sets before the Churches in his writings. That standard is to be found in the closing chapters of nearly all his Epistles. The common idea of many persons that St. Paul’s writings are full of nothing but doctrinal statements and controversial subjects - justification, election, predestination, prophecy, and the like - is an entire delusion, and a melancholy proof of the ignorance of Scripture which prevails in these latter days. I defy anyone to read St. Paul’s writings carefully without finding in them a large quantity of plain, practical directions about the Christian’s duty in every relation of life, and about our daily habits, temper, and behaviour to one another. These directions were written down by inspiration of God for the perpetual guidance of professing Christians. He who does not attend to them may possibly pass muster as a member of a church or a chapel, but he certainly is not what the Bible calls a “sanctified” man. (9) Genuine sanctification will show itself in habitual attention to the active graces which our Lord so beautifully exemplified, and especially to the grace of charity. “A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.” (John xiii. 34, 35.) A sanctified man will try to do good in the world, and to lessen the sorrow and increase the happiness of all around him. He will aim to be like his Master, full of kindness and love to every one; and this not in word only, by calling people “dear,” but by deeds and actions and self-denying work, according as he has opportunity. The selfish Christian professor, who wraps himself up in his own conceit of superior knowledge, and seems to care nothing whether others sink or swim, go to heaven or hell, so long as he walks to church or chapel in his Sunday best, and is called a “sound member” - such a man knows nothing of sanctification. He may think himself a saint on earth, but he will not be a saint in heaven. Christ will never be found the Saviour of those who know nothing of following His example. Saving faith and real converting grace will always produce some conformity to the image of Jesus. [8] (Coloss. iii. 10.) (10) Genuine sanctification, in the last place, will show itself in habitual attention to the passive graces of Christianity. When I speak of passive graces, I mean those graces which are especially shown in submission to the will of God, and in bearing and for bearing towards one another. Few people, perhaps, unless they have examined the point, have an idea how much is said about these graces in the New Testament, and how important a place they seem to fill. This is the special point which St. Peter dwells upon in commending our Lord Jesus Christ’s example to our notice: “Christ also suffered for us, leaving us an example, that we should follow His steps: Who did no sin, neither was guile found in His mouth: Who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously.” (1 Peter .) - This is the one piece of profession which the Lord’s prayer requires us to make: “Forgive us our trespasses, as we forgive them that trespass against us”; and the one point that is commented upon at the end of the prayer. - This is the point which occupies one- third of the list of the fruits of the Spirit, supplied by St. Paul. Nine are named, and three of these, “long- suffering, gentleness, and meekness,” are unquestionably passive graces. (Gal. v. 22, 23.) I must plainly say that I do not think this subject is sufficiently considered by Christians. The passive graces are no doubt harder to attain than the active ones, but they are precisely the graces which have the greatest influence on the world. Of one thing I feel very sure - it is nonsense to pretend to sanctification unless we follow after the meekness, gentleness, long-suffering, and forgiveness of which the Bible makes so much. People who are habitually giving way to peevish and cross tempers in daily life, and are constantly sharp with their tongues, and disagreeable to all around them - spiteful people, vindictive people, revengeful people, malicious people - of whom, alas, the world is only too full! - all such know little, as they should know, about sanctification. Such are the visible marks of a sanctified man. I do not say that they are all to be seen equally in all God’s people. I freely admit that in the best they are not fully and perfectly exhibited. But I do say confidently, that the things of which i have been speaking are the Scriptural marks of sanctification, and that they who know nothing of them may well doubt whether they have any grace at all. Whatever others may please to say, I will never shrink from saying that genuine sanctification is a thing that can be seen, and that the marks I have endeavoured to sketch out are more or less the marks of a sanctified man. III. I now propose to consider, in the last place, the distinction between justification and sanctification. Wherein do they agree, and wherein do they differ? This branch of our subject is one of great importance, though I fear it will not seem so to all my readers. I shall handle it briefly, but I dare not pass it over altogether. Too many are apt to look at nothing but the surface of things in religion, and regard nice distinctions in theology as questions of “words and names,” which are of little real value. But I warn all who are in earnest about their souls, that the discomfort which arises from not “distinguishing things that differ” in Christian doctrine is very great indeed; and I especially advise them, if they love peace, to seek clear views about the matter before us. Justification and sanctification are two distinct things we must always remember. Yet there are points in which they agree and points in which they differ. Let us try to find out what they are. In what, then, are justification and sanctification alike? (a) Both proceed originally from the free grace of God. It is of His gift alone that believers are justified or sanctified at all. (b) Both are part of that great work of salvation which Christ, in the eternal covenant, has undertaken on behalf of His people. Christ is the fountain of life, from which pardon and holiness both flow. The root of each is Christ. (c) Both are to be found in the same persons. Those who are justified are always sanctified, and those who are sanctified are always justified. God has joined them together, and they cannot be put asunder. (d) Both begin at the same time. The moment a person begins to be a justified person, he also begins to be a sanctified person. He may not feel it, but it is a fact. (e) Both are alike necessary to salvation. No one ever reached heaven without a renewed heart as well as forgiveness, without the Spirit’s grace as well as the blood of Christ, without a meetness for eternal glory as well as a title. The one is just as necessary as the other. Such are the points on which justification and sanctification agree. Let us now reverse the picture, and see wherein they differ. (a) Justification is the reckoning and counting a man to be righteous for the sake of another, even Jesus Christ the Lord. Sanctification is the actual making a man inwardly righteous, though it may be in a very feeble degree. (b) The righteousness we have by our justification is not our own, but the everlasting perfect righteousness of our great Mediator Christ, imputed to us, and made our own by faith. The righteousness we have by sanctification is our own righteousness, imparted, inherent, and wrought in us by the Holy Spirit, but mingled with much infirmity and imperfection. (c) In justification our own works have no place at all, and simple faith in Christ is the one thing needful. In sanctification our own works are of vast importance and God bids us fight, and watch, and pray, and strive, and take pains, and labour. (d) Justification is a finished and complete work, and a man is perfectly justified the moment he believes. Sanctification is an imperfect work, comparatively, and will never be perfected until we reach heaven. (e) Justification admits of no growth or increase: a man is as much justified the hour he first comes to Christ by faith as he will be to all eternity. Sanctification is eminently a progressive work, and admits of continual growth and enlargement so long as a man lives. (f) Justification has special reference to our persons, our standing in God’s sight, and our deliverance from guilt. Sanctification has special reference to our natures, and the moral renewal of our hearts. (g) Justification gives us our title to heaven, and boldness to enter in. Sanctification gives us our meetness for heaven, and prepares us to enjoy it when we dwell there. (h) Justification is the act of God about us, and is not easily discerned by others. Sanctification is the work of God within us, and cannot be hid in its outward manifestation from the eyes of men. I commend these distinctions to the attention of all my readers, and I ask them to ponder them well. I am persuaded that one great cause of the darkness and uncomfortable feelings of many well-meaning people in the matter of religion, is their habit of confounding, and not distinguishing, justification and sanctification. It can never be too strongly impressed on our minds that they are two separate things. No doubt they cannot be divided, and everyone that is a partaker of either is a partaker of both. But never, never ought they to be confounded, and never ought the distinction between them to be forgotten. It only remains for me now to bring this subject to a conclusion by a few plain words of application. The nature and visible marks of sanctification have been brought before us. What practical reflections ought the whole matter to raise in our minds? (1) For one thing, let us all awake to a sense of the perilous state of many professing Christians. “Without holiness no man shall see the Lord”; without sanctification there is no salvation. (Heb. xii. 14.) Then what an enormous amount of so-called religion there is which is perfectly useless! What an immense proportion of church-goers and chapel-goers are in the broad road that leadeth to destruction! The thought is awful, crushing, and overwhelming. Oh, that preachers and teachers would open their eyes and realize the condition of souls around them! Oh, that men could be persuaded to “flee from the wrath to come “! If unsanctified souls can be saved and go to heaven, the Bible is not true. Yet the Bible is true and cannot lie! What must the end be! (2) For another thing, let us make sure work of our own condition, and never rest till we feel and know that we are “sanctified” ourselves. What are our tastes, and choices, and likings, and inclinations? This is the great testing question. It matters little what we wish, and what we hope, and what we desire to be before we die. Where are we now? What are we doing? Are we sanctified or not? If not, the fault is all our own. (3) For another thing, if we would be sanctified, our course is clear and plain - we must begin with Christ. We must go to Him as sinners, with no plea but that of utter need, and cast our souls on Him by faith, for peace and reconciliation with God. We must place ourselves in His hands, as in the hands of a good physician, and cry to Him for mercy and grace. We must wait for nothing to bring with us as a recommendation. The very first step towards sanctification, no less than justification, is to come with faith to Christ. We must first live and then work. (4) For another thing, if we would grow in holiness and become more sanctified, we must continually go on as we began, and be ever making fresh applications to Christ. He is the Head from which every member must be supplied. (Ephes. iv. 16.) To live the life of daily faith in the Son of God, and to be daily drawing out of His fulness the promised grace and strength which He has laid up for His people - this is the grand secret of progressive sanctification. Believers who seem at a standstill are generally neglecting close communion with Jesus, and so grieving the Spirit. He that prayed, “Sanctify them,” the last night 26 HOLINESS J. C. RYLE before His crucifixion, is infinitely willing to help everyone who by faith applies to Him for help, and desires to be made more holy. (5) For another thing, let us not expect too much from our own hearts here below. At our best we shall find in ourselves daily cause for humiliation, and discover that we are needy debtors to mercy and grace every hour. The more light we have, the more we shall see our own imperfection. Sinners we were when we began, sinners we shall find ourselves as we go on; renewed, pardoned, justified - yet sinners to the very last. Our absolute perfection is yet to come, and the expectation of it is one reason why we should long for heaven. (6) Finally, let us never be ashamed of making much of sanctification, and contending for a high standard of holiness. While some are satisfied with a miserably low degree of attainment, and others are not ashamed to live on without any holiness at all - content with a mere round of church-going and chapel- going, but never getting on, like a horse in a mill - let us stand fast in the old paths, follow after eminent holiness ourselves, and recommend it boldly to others. This is the only way to be really happy. Let us feel convinced, whatever others may say, that holiness is happiness, and that the man who gets through life most comfortably is the sanctified man. No doubt there are some true Christians who from ill- health, or family trials, or other secret causes, enjoy little sensible comfort, and go mourning all their days on the way to heaven. But these are exceptional cases. As a general rule, in the long run of life, it will be found true that “sanctified” people are the happiest people on earth. They have solid comforts which the world can neither give nor take away. “The ways of wisdom are ways of pleasantness.” - “Great peace have they that love Thy law.” - It was said by One who cannot lie, “My yoke is easy, and my burden is light.” - But it is also written, “There is no peace unto the wicked.” (Prov iii. 17; Ps. cxix. 165; Matt. xi. 30; Is. xlviii. 22.) P. S. The subject of sanctification is of such deep importance, and the mistakes made about it so many and great, that I make no apology for strongly recommending “Owen on the Holy Spirit” to all who want to study more thoroughly the whole doctrine of sanctification. No single paper like this can embrace it all. I am quite aware that Owen’s writings are not fashionable | (7) Genuine sanctification will show itself in an habitual endeavour to do Christ’s will, and to live by His practical precepts. These precepts are to be found scattered everywhere throughout the four Gospels, and especially in the Sermon on the Mount. He that supposes they were spoken without the intention of promoting holiness, and that a Christian need not attend to them in his daily life, is really little better than a lunatic, and at any rate is a grossly ignorant person. To hear some men talk, and read some men’s writings, one might imagine that our blessed Lord, when He was on earth, never taught anything but doctrine, and left practical duties to be taught by others! The slightest knowledge of the four Gospels ought to tell us that this is a complete mistake. What His disciples ought to be and to do is continually brought forward in our Lord’s teaching. A truly sanctified man will never forget this. He serves a Master who said, “Ye are my friends if ye do whatsoever I command you.” (John xv. 14.) | ||
(8) Genuine sanctification will show itself in an habitual desire to live up to the standard which St. Paul sets before the Churches in his writings. That standard is to be found in the closing chapters of nearly all his Epistles. The common idea of many persons that St. Paul’s writings are full of nothing but doctrinal statements and controversial subjects - justification, election, predestination, prophecy, and the like - is an entire delusion, and a melancholy proof of the ignorance of Scripture which prevails in these latter days. I defy anyone to read St. Paul’s writings carefully without finding in them a large quantity of plain, practical directions about the Christian’s duty in every relation of life, and about our daily habits, temper, and behaviour to one another. These directions were written down by inspiration of God for the perpetual guidance of professing Christians. He who does not attend to them may possibly pass muster as a member of a church or a chapel, but he certainly is not what the Bible calls a “sanctified” man. | |||
(9) Genuine sanctification will show itself in habitual attention to the active graces which our Lord so beautifully exemplified, and especially to the grace of charity. “A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.” (John xiii. 34, 35.) A sanctified man will try to do good in the world, and to lessen the sorrow and increase the happiness of all around him. He will aim to be like his Master, full of kindness and love to every one; and this not in word only, by calling people “dear,” but by deeds and actions and self-denying work, according as he has opportunity. The selfish Christian professor, who wraps himself up in his own conceit of superior knowledge, and seems to care nothing whether others sink or swim, go to heaven or hell, so long as he walks to church or chapel in his Sunday best, and is called a “sound member” - such a man knows nothing of sanctification. He may think himself a saint on earth, but he will not be a saint in heaven. Christ will never be found the Saviour of those who know nothing of following His example. Saving faith and real converting grace will always produce some conformity to the image of Jesus. [8] (Coloss. iii. 10.) | |||
(10) Genuine sanctification, in the last place, will show itself in habitual attention to the passive graces of Christianity. When I speak of passive graces, I mean those graces which are especially shown in submission to the will of God, and in bearing and for bearing towards one another. Few people, perhaps, unless they have examined the point, have an idea how much is said about these graces in the New Testament, and how important a place they seem to fill. This is the special point which St. Peter dwells upon in commending our Lord Jesus Christ’s example to our notice: “Christ also suffered for us, leaving us an example, that we should follow His steps: Who did no sin, neither was guile found in His mouth: Who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously.” (1 Peter .) - This is the one piece of profession which the Lord’s prayer requires us to make: “Forgive us our trespasses, as we forgive them that trespass against us”; and the one point that is commented upon at the end of the prayer. - This is the point which occupies one- third of the list of the fruits of the Spirit, supplied by St. Paul. Nine are named, and three of these, “long- suffering, gentleness, and meekness,” are unquestionably passive graces. (Gal. v. 22, 23.) I must plainly say that I do not think this subject is sufficiently considered by Christians. The passive graces are no doubt harder to attain than the active ones, but they are precisely the graces which have the greatest influence on the world. Of one thing I feel very sure - it is nonsense to pretend to sanctification unless we follow after the meekness, gentleness, long-suffering, and forgiveness of which the Bible makes so much. People who are habitually giving way to peevish and cross tempers in daily life, and are constantly sharp with their tongues, and disagreeable to all around them - spiteful people, vindictive people, revengeful people, malicious people - of whom, alas, the world is only too full! - all such know little, as they should know, about sanctification. | |||
Such are the visible marks of a sanctified man. I do not say that they are all to be seen equally in all God’s people. I freely admit that in the best they are not fully and perfectly exhibited. But I do say confidently, that the things of which i have been speaking are the Scriptural marks of sanctification, and that they who know nothing of them may well doubt whether they have any grace at all. Whatever others may please to say, I will never shrink from saying that genuine sanctification is a thing that can be seen, and that the marks I have endeavoured to sketch out are more or less the marks of a sanctified man. | |||
III. I now propose to consider, in the last place, the distinction between justification and sanctification. Wherein do they agree, and wherein do they differ? This branch of our subject is one of great importance, though I fear it will not seem so to all my readers. I shall handle it briefly, but I dare not pass it over altogether. Too many are apt to look at nothing but the surface of things in religion, and regard nice distinctions in theology as questions of “words and names,” which are of little real value. But I warn all who are in earnest about their souls, that the discomfort which arises from not “distinguishing things that differ” in Christian doctrine is very great indeed; and I especially advise them, if they love peace, to seek clear views about the matter before us. Justification and sanctification are two distinct things we must always remember. Yet there are points in which they agree and points in which they differ. Let us try to find out what they are. | |||
In what, then, are justification and sanctification alike? | |||
(a) Both proceed originally from the free grace of God. It is of His gift alone that believers are justified or sanctified at all. | |||
(b) Both are part of that great work of salvation which Christ, in the eternal covenant, has undertaken on behalf of His people. Christ is the fountain of life, from which pardon and holiness both flow. The root of each is Christ. | |||
(c) Both are to be found in the same persons. Those who are justified are always sanctified, and those who are sanctified are always justified. God has joined them together, and they cannot be put asunder. | |||
(d) Both begin at the same time. The moment a person begins to be a justified person, he also begins to be a sanctified person. He may not feel it, but it is a fact. | |||
(e) Both are alike necessary to salvation. No one ever reached heaven without a renewed heart as well as forgiveness, without the Spirit’s grace as well as the blood of Christ, without a meetness for eternal glory as well as a title. The one is just as necessary as the other. | |||
Such are the points on which justification and sanctification agree. Let us now reverse the picture, and see wherein they differ. | |||
(a) Justification is the reckoning and counting a man to be righteous for the sake of another, even Jesus Christ the Lord. Sanctification is the actual making a man inwardly righteous, though it may be in a very feeble degree. | |||
(b) The righteousness we have by our justification is not our own, but the everlasting perfect righteousness of our great Mediator Christ, imputed to us, and made our own by faith. The righteousness we have by sanctification is our own righteousness, imparted, inherent, and wrought in us by the Holy Spirit, but mingled with much infirmity and imperfection. | |||
(c) In justification our own works have no place at all, and simple faith in Christ is the one thing needful. In sanctification our own works are of vast importance and God bids us fight, and watch, and pray, and strive, and take pains, and labour. | |||
(d) Justification is a finished and complete work, and a man is perfectly justified the moment he believes. Sanctification is an imperfect work, comparatively, and will never be perfected until we reach heaven. | |||
(e) Justification admits of no growth or increase: a man is as much justified the hour he first comes to Christ by faith as he will be to all eternity. Sanctification is eminently a progressive work, and admits of continual growth and enlargement so long as a man lives. | |||
(f) Justification has special reference to our persons, our standing in God’s sight, and our deliverance from guilt. Sanctification has special reference to our natures, and the moral renewal of our hearts. | |||
(g) Justification gives us our title to heaven, and boldness to enter in. Sanctification gives us our meetness for heaven, and prepares us to enjoy it when we dwell there. | |||
(h) Justification is the act of God about us, and is not easily discerned by others. Sanctification is the work of God within us, and cannot be hid in its outward manifestation from the eyes of men. | |||
I commend these distinctions to the attention of all my readers, and I ask them to ponder them well. I am persuaded that one great cause of the darkness and uncomfortable feelings of many well-meaning people in the matter of religion, is their habit of confounding, and not distinguishing, justification and sanctification. It can never be too strongly impressed on our minds that they are two separate things. No doubt they cannot be divided, and everyone that is a partaker of either is a partaker of both. But never, never ought they to be confounded, and never ought the distinction between them to be forgotten. It only remains for me now to bring this subject to a conclusion by a few plain words of application. The nature and visible marks of sanctification have been brought before us. What practical reflections ought the whole matter to raise in our minds? | |||
(1) For one thing, let us all awake to a sense of the perilous state of many professing Christians. “Without holiness no man shall see the Lord”; without sanctification there is no salvation. (Heb. xii. 14.) Then what an enormous amount of so-called religion there is which is perfectly useless! What an immense proportion of church-goers and chapel-goers are in the broad road that leadeth to destruction! The thought is awful, crushing, and overwhelming. Oh, that preachers and teachers would open their eyes and realize the condition of souls around them! Oh, that men could be persuaded to “flee from the wrath to come “! If unsanctified souls can be saved and go to heaven, the Bible is not true. Yet the Bible is true and cannot lie! What must the end be! | |||
(2) For another thing, let us make sure work of our own condition, and never rest till we feel and know that we are “sanctified” ourselves. What are our tastes, and choices, and likings, and inclinations? This is the great testing question. It matters little what we wish, and what we hope, and what we desire to be before we die. Where are we now? What are we doing? Are we sanctified or not? If not, the fault is all our own. | |||
(3) For another thing, if we would be sanctified, our course is clear and plain - we must begin with Christ. We must go to Him as sinners, with no plea but that of utter need, and cast our souls on Him by faith, for peace and reconciliation with God. We must place ourselves in His hands, as in the hands of a good physician, and cry to Him for mercy and grace. We must wait for nothing to bring with us as a recommendation. The very first step towards sanctification, no less than justification, is to come with faith to Christ. We must first live and then work. | |||
(4) For another thing, if we would grow in holiness and become more sanctified, we must continually go on as we began, and be ever making fresh applications to Christ. He is the Head from which every member must be supplied. (Ephes. iv. 16.) To live the life of daily faith in the Son of God, and to be daily drawing out of His fulness the promised grace and strength which He has laid up for His people - this is the grand secret of progressive sanctification. Believers who seem at a standstill are generally neglecting close communion with Jesus, and so grieving the Spirit. He that prayed, “Sanctify them,” the last night 26 HOLINESS J. C. RYLE before His crucifixion, is infinitely willing to help everyone who by faith applies to Him for help, and desires to be made more holy. | |||
(5) For another thing, let us not expect too much from our own hearts here below. At our best we shall find in ourselves daily cause for humiliation, and discover that we are needy debtors to mercy and grace every hour. The more light we have, the more we shall see our own imperfection. Sinners we were when we began, sinners we shall find ourselves as we go on; renewed, pardoned, justified - yet sinners to the very last. Our absolute perfection is yet to come, and the expectation of it is one reason why we should long for heaven. | |||
(6) Finally, let us never be ashamed of making much of sanctification, and contending for a high standard of holiness. While some are satisfied with a miserably low degree of attainment, and others are not ashamed to live on without any holiness at all - content with a mere round of church-going and chapel- going, but never getting on, like a horse in a mill - let us stand fast in the old paths, follow after eminent holiness ourselves, and recommend it boldly to others. This is the only way to be really happy. | |||
Let us feel convinced, whatever others may say, that holiness is happiness, and that the man who gets through life most comfortably is the sanctified man. No doubt there are some true Christians who from ill- health, or family trials, or other secret causes, enjoy little sensible comfort, and go mourning all their days on the way to heaven. But these are exceptional cases. As a general rule, in the long run of life, it will be found true that “sanctified” people are the happiest people on earth. They have solid comforts which the world can neither give nor take away. “The ways of wisdom are ways of pleasantness.” - “Great peace have they that love Thy law.” - It was said by One who cannot lie, “My yoke is easy, and my burden is light.” - But it is also written, “There is no peace unto the wicked.” (Prov iii. 17; Ps. cxix. 165; Matt. xi. 30; Is. xlviii. 22.) | |||
''P. S. The subject of sanctification is of such deep importance, and the mistakes made about it so many and great, that I make no apology for strongly recommending “Owen on the Holy Spirit” to all who want to study more thoroughly the whole doctrine of sanctification. No single paper like this can embrace it all.'' | |||
''I am quite aware that Owen’s writings are not fashionable in the present day, and that many think fit to neglect and sneer at him as a Puritan! Yet the great divine who in Commonwealth times was Dean of Christ Church, Oxford, does not deserve to be treated in this way. He had more learning and sound knowledge of Scripture in his little finger than many who depreciate him have in their whole bodies. I assert unhesitatingly that the man who wants to study experimental theology will find no books equal to those of Owen and some of his contemporaries, for complete, Scriptural, and exhaustive treatment of the subjects they handle.'' | |||
[5] There is mention in the Scripture of a twofold sanctification, and consequently in a twofold holiness. The first is common unto persons and things, consisting of the peculiar dedication, consecration, or separation of them unto the service of God, by His own appointment, whereby they become holy. Thus the priests and Levites of old, the ark, the altar, the tabernacle, and the temple, were sanctified and made holy; and, indeed, in all holiness whatever, there is a peculiar dedication and separation unto God. But in the sense mentioned, this was solitary and alone. No more belonged unto it but this sacred separation, nor was there any other effect of this sanctification. But, secondly, there is another kind of sanctification and holiness, wherein this separation to God is not the first thing done or intended, but a consequent and effect thereof. This is real and internal, by the communicating of a principle of holiness unto our natures, atten ded with its exercise in acts and duties of holy obedience unto God. This is that which we inquire after.” - John Owen on the Holy Spirit. Vol. iii, p. 370, Works, Goold’s edition. | |||
[6] “The devil’s war is better than the devil’s peace. Suspect dumb holiness. When the dog is kept out of doors he howls to be let in again.” - “Contraries meeting, such as fire and water, conflict one with another. - When Satan findeth a sanctified heart, he tempteth with much importunity. Where there is much of God and of Christ, there are strong injections and firebrands cast in at the windows, so that some of much faith have been tempted to doubt.” - Rutherford’s Trial of Faith, p. 403. | |||
[7] “There is no imagination wherewith man is besotted, more foolish, none so pernicious, as this, - that persons not purified, not sanctified, not made holy in their life, should afterwards be taken into that state of blessedness which consists in the enjoyment of God. Neither can such persons enjoy God, nor would God be a reward to them. - Holiness indeed is perfected in heaven: but the beginning of it is invariably confined to this world.” - Owen on Holy Spirit, p. 575. Goold’s edition. | |||
[8] “Christ in the Gospel is proposed to us as our pattern and example of holiness; and as it is a cursed imagination that this was the whole end of his life and death: namely, to exemplify and confirm the doctrine of holiness which He taught - so to neglect His being our example, in considering Him by faith to that end, and labouring after conformity to Him, is evil and pernicious. Wherefore let us be much in the contemplation of what He was, and what He did, and how in all duties and trials He carried Himself, until an image or idea of His perfect holiness is implanted in our minds, and we are made like unto Him thereby.” - Owen on the Holy Ghost, p. 513. Goold’s edition. | |||
== Holiness == | == Holiness == | ||
“Holiness, without which no man shall see the Lord.” (Heb. 7:14) | |||
The text which heads this page opens up a subject of deep importance. That subject is practical holiness. It suggests a question which demands the attention of all professing Christians - Are we holy? Shall we see the Lord? | |||
That question can never be out of season. The wise man tells us, “There is a time to weep, and a time to laugh - a time to keep silence, and a time to speak” (Eccles. iii. 4, 7); but there is no time, no, not a day, in which a man | |||
== The Fight == | == The Fight == | ||
