It has been our earnest desire, since we commenced to issue this Magazine, that God would be pleased to make use of it, first, in the conversion of souls; and, secondly, in ministering peace and comfort to those who, though truly converted, have not laid hold of a full Christ, and who, as a consequence, are not enjoying the liberty of the gospel. It is the second of the above objects which we have in view in furnishing our readers with an article on the important and deeply interesting subject of sanctification. We believe that very many of those whose spiritual welfare we desire to promote, suffer materially from defective, or erroneous, ideas on this vital question. Indeed, in some cases, the doctrine of sanctification is so entirely misapprehended as to interfere with the truth of the believer’s perfect justification before God.
For example, we have frequently heard persons speak of sanctification as a progressive work, in virtue of which our old nature is to be made gradually better, and, moreover, that until this process has reached its climax—until fallen and corrupt humanity has become completely sanctified, we are not fit for heaven.
Now, so far as this view of the question is concerned, we have only to say that both Scripture and the truthful experience of all believers are entirely against it. The word of God never once teaches us that the Holy Ghost has for His object the improvement, either gradual or otherwise, of our old nature—that nature which we inherit, by natural birth, from fallen Adam. The inspired apostle expressly declares that, “The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” (1 Cor. 2:1414But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (1 Corinthians 2:14).) This one passage is clear and conclusive on the point. If “the natural man” can neither “receive” nor “know” “the things of the Spirit of God,” then, how can that “natural man” be sanctified by the Holy Ghost? Is it not plain that, to speak of “the sanctification of our nature” is opposed to the direct teaching of 1 Cor. 2:1414But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (1 Corinthians 2:14)? Other passages might be adduced to prove that the design of the Spirit’s operations is not to improve or sanctify the flesh, but there is no need to multiply quotations. An utterly ruined thing can never be sanctified. Do what you will with it, and it is ruined; and, most assuredly, the Holy Ghost did not come down to sanctify a ruin, but to lead the ruined one to Jesus. So far from any attempt to sanctify the flesh, we read that, “The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other.’’ (Gal. 5:1717For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. (Galatians 5:17).) Could the Holy Ghost be represented as carrying on a warfare with that which He is gradually improving and sanctifying? Would not the conflict cease so soon as the process of improvement had reached its climax? But does the believer’s conflict ever cease so long as he is in the body?
This leads us to the second objection to the erroneous theory of the progressive sanctification of our nature, namely, the objection drawn from the truthful experience of all believers. Is the reader a true believer? If so, has he found any improvement in his old nature? Is it a single whit better now, than it was when he first started on his Christian course? He may, through grace, be enabled to subdue it more thoroughly; but it is nothing better. If it be not mortified, it is just as ready to spring up and show itself in all its vileness as ever. “The flesh” in a believer is, in no wise, better than “the flesh” in an unbeliever. If this be forgotten, it would be hard to calculate the result. If the Christian does not bear in mind that self must be judged, he will soon learn, by bitter experience, that his old nature is as bad as ever; and, moreover, that it will be the very same to the end.
It is difficult to conceive how anyone who is led to expect a gradual improvement of his nature can enjoy an hour’s peace, inasmuch as he cannot hut see, if only he looks at himself in the light of God’s holy word, that there is not the smallest change in the true character of his own heart, that his heart is as deceitful and desperately wicked as when he walked in the moral darkness of his unconverted state. His own condition and character are, indeed, greatly changed, by the possession of a new, yea, “a divine nature,” and by the indwelling of the Holy Ghost, to give effect to its desires; but the moment the old nature is at work, he finds it as opposite to God as ever. We doubt not but that very much of the gloom and despondency of which so many complain may be justly traced to their misapprehension of this important point of sanctification. They are looking for what they can never find. They are seeking for a ground of peace in a sanctified nature instead of in a perfect sacrifice —in a progressive work of holiness, instead of in a finished work of atonement. They deem it presumptuous to believe that their sins are forgiven until their evil nature is completely sanctified, and, seeing that this end is not reached, they have no settled assurance of pardon, and are therefore miserable. In a word, they are seeking for “a foundation” totally different from that which Jehovah says He has laid, and, therefore, they have no certainty whatever. The only thing that ever seems to give them a ray of comfort is some apparently successful effort in the struggle for personal sanctity. If they have had a good day—if they are favored with a season of comfortable communion—if they happen to enjoy a peaceful, devotional frame, they are ready to cry out, “Thou hast made my mountain to stand strong; I shall never be moved.” Psalm 30.
But ah! these things furnish a sorry foundation for the soul’s peace. They are not Christ; and, until we have Christ, we have nothing; but when we get Him, we get all. The soul that has really got hold of Christ is desirous indeed of holiness; but if intelligent of what Christ is to him, he has done with all thoughts about sanctified nature. He has found His all in Christ, and the paramount desire of his heart is to grow into His likeness. This is true practical sanctification.
It frequently happens that persons in speaking of sanctification mean a right thing, although they do not express themselves according to the teaching of holy Scripture. There are many also, who see one side of the truth as to sanctification, but not the other; and, although we should be sorry to make any one an offender for a word, yet it is always most desirable, in speaking of any point of truth, and especially of so vital a point as that of sanctification, to speak according to the divine integrity of the Word. We shall, therefore, proceed to quote for our readers a few of the leading passages from the New Testament in which this doctrine is unfolded. These passages will teach us two things, namely, what sanctification is, and how it is affected.
The first passage to which we would call attention is 1 Cor. 1:30,30But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: (1 Corinthians 1:30) “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” Here we learn that Christ “is made unto us” all these four things. God has given us, in Christ, a precious casket, and when we open that casket with the key of faith, the first gem that glitters in our view is “wisdom;” the second is “righteousness;” the third is “sanctification;” and the fourth is “redemption.” We have them all in Christ. As we get one, so we get all. And how do we get one and all? By faith. But why does the apostle name redemption last. Because it takes in the final deliverance of the body of the believer from under the power of mortality, when the voice of the archangel and the trump of God shall either raise it from the tomb, or change it, in the twinkling of an eye. Will this act be progressive? Clearly not. It will be done, “in the twinkling of an eye.” The body is in one state now, and “in a moment” it will be in another. In the brief point of time expressed by the rapid movement of the eyelash, will the body pass from corruption to in corruption; from dishonor to glory; from weakness to power. What a change! It will be immediate, complete, eternal, divine.
But what are we to learn from the fact that “sanctification is placed in the group with redemption?” We learn that what redemption will be to the body, that sanctification is now to the soul. In a word, sanctification, in the sense in which it is here used, is an immediate, a complete, an eternal, a divine work. The one is no more progressive than the other. The one is as immediate as the other. The one is as complete and as independent of man as the other. No doubt, when the body shall have undergone the glorious change, there will be heights of glory to be trodden, depths of glory to be penetrated, wide fields of glory to be explored. All these things shall occupy us throughout eternity. But, then, the work which is to fit us for such scenes will be done in a moment. So also is it, in reference to sanctification, the practical results of the thing will be continually developing themselves; but the thing itself, as spoken of in this passage, is done in a moment.
What an immense relief it would be to thousands of earnest, anxious, struggling souls to get a proper hold of Christ as their sanctification! How many are vainly endeavoring to work out a sanctification for themselves! They have come to Christ for righteousness after many fruitless efforts to get a righteousness of their own; but they are seeking after sanctification in a different way altogether. They have gotten “righteousness without works;” but they imagine that they must get sanctification with works. They have gotten righteousness by faith; but they imagine that they must get sanctification by effort. Thus it is they lose their peace. They do not see that we get sanctification in precisely the same way as we get righteousness, inasmuch as Christ “is made unto us” the one as well as the other. Do we get Christ by effort? No; by faith. It is “to him that worketh not:” (Rom. 4:55But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:5).) This applies to all that we get in Christ. We have no warrant whatever to single out from 1 Cor. 1:30,30But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: (1 Corinthians 1:30) the matter of “sanctification,” and place it upon a different footing from all the other blessings which it unfolds. We have neither wisdom, righteousness, sanctification, nor redemption in ourselves; nor can we procure them by aught that we can do; but God has made Christ to be unto us all these things. In giving us Christ, He gave us all that is in Christ. The fullness of Christ is ours, and Christ is the fullness of God.
Again, in Acts 26:18,18To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. (Acts 26:18) the converted Gentiles are spoken of as “receiving forgiveness of sins and an inheritance among them which are sanctified by faith.” Here, faith is the instrument by which we are said to be sanctified, because it connects us with Christ. The very moment the sinner believes on the Lord Jesus Christ he becomes linked to Him. He is made one with Him, complete in Him, accepted in Him. This is true sanctification and justification. It is not a process. It is not a gradual work. It is not progressive. The word is very explicit. It says, “them which are sanctified by faith which is in me.” It does not say, “which shall be sanctified,” or, “which are being sanctified.” If such were the doctrine it would have been so stated.
No doubt, the believer grows in the knowledge of this sanctification, in his sense of its power and value, its practical influence and results, the experience and enjoyment of it. As “the truth” pours its divine light upon his soul, he enters into a more profound apprehension of what is involved in being “set apart” for Christ, in the midst of this evil world. All this is blessedly true; but the more its truth is seen, the more clearly we shall understand that sanctification is not merely a progressive work wrought in us by the Holy Spirit, but that it is one result of our being linked to Christ, by faith, whereby we become partakers of all that He is. This is an immediate, a complete, and an eternal work. “Whatsoever God doeth, it shall be forever: nothing can be put to it, nor anything taken from it.” (Eccles. 3:1414I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. (Ecclesiastes 3:14).) Whether He justifies or sanctifies, “it shall be forever.” The stamp of eternity is fixed upon every work of God’s hand; “nothing can he put to it,” and, blessed be His name, “nothing can be taken from it.”
There are passages which present the subject in another aspect, and which may require fuller consideration hereafter. In Thess. 5:23, the apostle prays for the saints whom he addressed, “And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ.” Here, the word is applied to a sanctification admitting of degrees. The Thessalonians had, along with all believers, a perfect sanctification in Christ; but as to the practical enjoyment and display of this, it was only accomplished in part, and the apostle prays that they may be wholly sanctified.
In this passage, it is worthy of notice, that nothing is said of “the flesh.” Our fallen, corrupt nature is always treated as a hopelessly ruined thing. It has been weighed in the balance and found wanting. It has been measured by a divine rule and found short. It has been tried by a perfect plummet and proved crooked. God has set it aside. Its “end has come before him.” He has condemned it and put it to death. It is crucified, dead, and buried. To adduce proofs would demand a volume. Are we, then, to imagine for a moment, that God the Holy Ghost came down from heaven for the purpose of exhuming a condemned, crucified, and buried nature, so that He might sanctify it? The idea has only to be named, to be abandoned forever by everyone who bows to the authority of scripture. The more closely we study the Law, the Prophets, the Psalms, and the entire New Testament, the more clearly we shall see that the flesh is wholly unamendable. It is, absolutely, good for nothing. The Spirit does not sanctify it, but he enables the believer to mortify it. We are told to “put off the old man.” This precept would never have been delivered to us if the object of the Holy Ghost were the sanctification of that old man.”
(To be continued, if the Lord will.)