To a mind that has become accustomed to draw all its conclusions directly from the inestimable word of God, and to do homage to the authority of that word alone, there is something unspeakably empty and unsatisfactory in the dogmas of systematic theology-those systematic reasonings of learned men by which the wondrous truths of revelation are attempted to be arranged and limited, defined, and stereotyped. For personal edification and advancement it might be enough simply to pass them by as mere cisterns, not always pure, in order to drink at the fountain. But if the thoughts are directed toward others for their good, it cannot be concealed that the minds of multitudes of believers and their habits of thought on divine truth are almost entirely formed and governed by these systems, as they form the groundwork and staple of those sermons which from week to week they are accustomed to hear. Hence it is that their conclusions on the most important doctrines of Christianity are founded on the truths of revelation, only so far, as these truths have been recast in these cramped and imperfect molds of human thought and expression.
Now if it might be conceded that truth, and not error, was always so far taught, still, to say nothing of the direct authority of the word over the soul being lost, the difference to the mind between this systematic teaching and the direct appeal to the living word is as great as would be experienced by the natural affections, between being presented with a cold but correctly chiseled statue, and the living, breathing object of the heart's warmest love. But the cold correctness of abstract truth can hardly be conceded to these exemplars of heavenly doctrine, as a very slight examination of Scripture would be enough to show. And on no point, perhaps, are they farther from giving the plain and simple declarations of Scripture, than on that which it is the object of this paper to present.
Sanctification in Scripture always, I believe, means separation. This may be absolute, by the grace of God through the sacrifice of Christ; or it may be relative or practical, through the application of the truth by the Holy Spirit. Still it never deserts the idea of separation. Thus believers are " sanctified by God the Father, and preserved in Christ Jesus." (Jude 11Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: (Jude 1).) That is, they are separated unto glory by Him, as they are " chosen in Christ before the foundation of the world;" "according to the purpose of him who worketh all things after the counsel of his own will." (Eph. 1) As in Heb. 10, it is said, " By the which will we are sanctified, through the offering of the body of Jesus Christ once for all." " For by one offering he bath perfected forever them that are sanctified." And in Heb. 13, " Jesus, that he might sanctify the people with his own blood, suffered without the gate; let us therefore go forth unto him without the camp, bearing his reproach." This shows the true meaning of sanctification. The sacrifice of the Lord Jesus lays the ground on which the Father can carry out the purpose of His love; while the blood of Christ, apprehended by faith, has power to bring us into fellowship with Himself, and to make us, as He was, in the world, but not of it; and the Holy Spirit, who dwells in them that believe, makes them know their pla3e of separation, and produces in them practical sanctification. For every truth of God applied to the soul by the Holy
Spirit, has a separating tendency; as the Lord Jesus said, " Sanctify them by thy truth; thy word is truth." (John 17)
In the Old Testament, the term always denotes separation: ordinarily, separation to the Lord and to His service.
Under the law, sanctification by blood is abundantly presented. Aaron and his sons were set apart by blood; and the tabernacle, and the vessels of the ministry, and the altar, &c., were sanctified by blood. Thus also the believer is separated to God by the blood of Christ; and the very name by which believers are most commonly addressed in the epistles, marks them out as separated persons; those who have gone forth without the camp to Jesus. The simple meaning of the term " saint," is a separated person; as the Epistle to the Ephesians begins thus, " To the separate and faithful (or believing) in Christ Jesus who are in Ephesus;" and that to the Colossians, " To the separate and believing brethren in Christ, who are in Colosse."
This view of sanctification, which will be confirmed by a fuller reference to Scripture as we proceed, presents no contradiction to an ever-growing attachment to Christ; to a more simple obedience to His will; to a deepening piety; or to an advancing conformity to His example. But it is the emphatic denial that anything gives the ground of our fitness for heaven but the work of our Lord Jesus Christ. And it is the denial, too, that our title to heaven is a growing title; as is abundantly proved by the words of the apostle,." Giving thanks unto the Father who hath made us meet to be partakers (see Greek) of the inheritance of the saints in light, who bath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son; in whom we have redemption through his blood, even the forgiveness of sins." (Col. 1) And it is the denial further, that sanctification is ever in Scripture presented as the ground of assurance and peace; though assurance may be weakened by unholiness, because it grieves the Holy Spirit, and thus obscures the brightness of His witness to the soul concerning the finished work of Christ. If one fails to add to his " faith, virtue," &c., he may go on until he becomes " barren and unfruitful," and so "forget that he was purged from his old sins." (See 2 Peter 1)
Sanctification is indeed connected with the work of the Spirit, but then the work of the Spirit is never presented as the ground of peace. It is in Christ Jesus " we have redemption through his blood, the forgiveness of sins according to the riches of his (God's) grace." (Eph. 1) The ground of peace and assurance is found alone in the once, and forever, perfected work of the Lord Jesus Christ. It is, as has been often said with truth, Christ's work, for the believer, which is eternally perfect before God, that gives him peace; while the Spirit's work, in the believer, leads him into conflict and self-judgment and the mortifying of the flesh; and so to advancing holiness, or practical separation of life and walk.
If then the current phrase, "progressive sanctification," were intended to express no more than is presented in the exhortation, " Grow in grace and in the knowledge of our Lord and Savior Jesus Christ," however inaccurate, one would take no exception to the thought. But the popular idea connected with it is that of a progressive fitness for heaven, based on the notion of a gradual change and improvement of the old nature, and that is not a harmless thought. For in the first place, this notion involves a contradiction of Scripture as to the entire corruption of our nature, or, as Scripture calls it, our old man." And in the next place, it involves the most inadequate conceptions of the character of redemption, and of its results in the believer, as " a man in Christ;" or, as it is expressed in Eph. 2, " created in Christ Jesus." " We are His workmanship, created in Christ Jesus unto good works."
It might be well asked of some people -Christians too-' Is there such a thing as " the old man?" and how is it characterized? or, Is there such a thing as " the new man?" and how is it distinguished? or what in us is it that the Spirit sanctifies?' I read in 1 Thess. 5, " 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." That is, the apostle looks to the power of God to be so applied that there might be wrought in the Thessalonians a practical separation according to that power, and according to the place in which they were set by the reception of the gospel and the action of divine grace. And mark, it is " spirit, soul, and body," that he desires may be preserved blameless. These are the integral parts of man as man-.the constituents of his being as such. But there is something more than these in every fallen child of. Adam, in every Christian, renewed man though he be. There is alas! " the flesh," in which, the apostle says, " there dwells no good thing;" which "lusts against the Spirit," and is contrary to it, and which, it is affirmed, is " not subject to the law of God, neither indeed can be." There is, it will be observed, not a word about sanctifying the flesh, though believers are to mortify it, and are not to walk after the flesh, but after the Spirit. As a principle, the apostle says, " They that are after the flesh cannot please God;" and with regard to believers, he speaks of it as a past condition of life out of which they had been brought by grace: as he says, " When ye were in the flesh," &c.
There is plainly in Scripture the thought of practical sanctification, i.e., of separation unto God, in heart and affections, and in walk, that may be more or less perfect; and that may be, and ought to be, advancing. With this thought there is no dispute. But if this be made the hinge of a soul's peace, or the ground of confidence, it is affirmed that this is not a scriptural thought. The Scripture tells us that " Christ himself made peace by the blood of his cross"-and that " he is our peace." " Having been justified by faith, we have peace with God." " In Christ Jesus, ye who sometime were far off are made nigh by the blood of Christ." So that if the thought of growing sanctification be made in any sense the ground of peace and assurance, it is in effect the dimming of the bright perfectness of the work of Christ, and the fostering of the spirit of self-righteousness, than which nothing can be more alien from true scriptural sanctification.
But I turn to some passages of Scripture in farther confirmation of the truth. In Matt. 6:99After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. (Matthew 6:9), where the term first occurs in the New Testament, its meaning is to recognize as holy or separate from all that is contrary to it, the name of the Lord, or that which is expressed by that name: " Hallowed be thy name." So in Matt. 23:17,1917Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? (Matthew 23:17)
19Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? (Matthew 23:19), the temple is said to sanctify the gold that was upon it, and the altar the gift which was offered on it. That is, it gave to that which was connected with it the specific character of separation which belonged to the temple, as the house of God, or was presented on the altar dedicated to Him. And this principle, in its moral bearing, is insisted on by the apostle in 1 Cor. 10, where he says, " Are not they which eat of the sacrifices partakers of the altar?" That is, are they not by this act involved in all that is abominable in idol-worship? As the opposite asserts association with God in all the responsibility connected with the holiness of His nature, His character, and claims. In John 17:17,1917Sanctify them through thy truth: thy word is truth. (John 17:17)
19And for their sakes I sanctify myself, that they also might be sanctified through the truth. (John 17:19), our Lord says, " Sanctify them through thy truth: thy word is truth;" and again, " For their sakes I sanctify myself, that they also may be sanctified through the truth"-or truly sanctified. That is, our Lord set Himself apart for the perfect accomplishment of the Father's will, that by means of this we might be truly set apart to God. But it is expressed, in terms, in Heb. 10, "By the which will we are sanctified by the offering of the body of Jesus Christ once for all." And again in ver. 14, " For by one offering he bath perfected forever them that are sanctified." Add to this also the declaration of Heb. 11, " Both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren." Moreover, in John 15:33Now ye are clean through the word which I have spoken unto you. (John 15:3) the Lord had said, " Now are ye clean (καθαροι) through the word which I have spoken to you;" and in xiii. 10 He had expressly marked the condition of His disciples, to the exclusion of Judas, when He said, " He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all." In Eph. 5:2626That he might sanctify and cleanse it with the washing of water by the word, (Ephesians 5:26) also it is said, " Christ loved the Church and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word;" or as I think more exactly giving the force, " Gave himself for it that he might sanctify it, having cleansed it by the washing of water by the word." Both terms, " sanctify" and " cleanse," are here used. So in Acts 15:99And put no difference between us and them, purifying their hearts by faith. (Acts 15:9), when Peter was showing the ground of the reception of the Gentiles, he says, " God hath put no difference between them and us; purifying their hearts by faith." Again, in Titus 2:1414Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. (Titus 2:14) it is said, " Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." In Heb. 1:33Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Hebrews 1:3), the literal expression is, when he had through himself made a purification, or cleansing, of our sins, sat down," &c. And in 1 Peter 1:2222Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: (1 Peter 1:22), it is said, " Seeing ye have purified your souls in obeying the truth through the Spirit," &c.
So that, whether our separation be expressed by sanctification or purification, the ground of it is declared to be the work of Christ, while its effect in us is received by faith, through the word, as God's instrument, and by the energy of the Holy Spirit.
But there are other passages. In Acts 20:3232And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. (Acts 20:32) we read, " And now, brethren I commend you to God and the word of His grace, which is able to build you up, and to give you an inheritance among all them that are sanctified." Here the term marks the definite characteristic or condition of believers, as distinguished from others, whether now or hereafter, and is declared to be accomplished by God and the word of
His grace. In Acts 26 the same thought is repeated, only it is there added that the position is practically gained by faith: " That they might receive the forgiveness of sins and inheritance amongst them that are sanctified, by faith that is in me."
There are few Christians, perhaps, that have not at some time or other felt the crushing weight of that passage, " Without holiness no man shall see the Lord," (Heb. 12:1414Follow peace with all men, and holiness, without which no man shall see the Lord: (Hebrews 12:14),) when looking within for something to correspond to the requisitions of the holiness of God. It is not that practical holiness is not desired and sought after; nor that when the soul has learned the liberty of grace and the gospel, it does not delight in the command, " Be ye holy, for I am holy:" but apart from the clear apprehension of the power of the work of Christ, there is, where there is nothing perhaps to stain the walk, a sense of the " law in the members warring against the law of the mind;" and the question painfully returns, How am I to become possessed of this absolute holiness? For it is felt that nothing but absolute holiness can meet the requisitions of God's presence. Let anyone see the bearing of verse 10 of this chapter, taken in connection with 10:10-14 and 13:12, 13, already quoted, and the difficulty will at once vanish. If it be holiness that fits for heaven, we have abundantly seen its ground and source. But if it be practical holiness, that we may as children be in accordance with the character of our Father, we find that God's fatherly chastenings are administered to this end. But then it is that we may be " partakers of His holiness." That is, God uses these chastenings to separate our hearts from that which is of nature or of the flesh, that we may be partakers of the holiness that characterizes His nature, and of which He is both the standard and the source. For in this epistle we shall see it is God's salvation that we have part in-God's rest that we are called to enter; and it is God's holiness we are made partakers of.
Believers are declared to be " Sanctified in Christ Jesus." (1 Cor. 1:22Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: (1 Corinthians 1:2).) " Sanctified by the Holy Ghost." (Rom. 15:1616That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. (Romans 15:16).) And in 1 Cor. 6:1111And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. (1 Corinthians 6:11) it will be seen that their cleansing, and sanctification, and justification are viewed as having been accomplished by the reception of the gospel, and are presented in contrast with their former condition. The words are, " Such were some of you; but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God." While 1 Cor. 1:3030But 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) declares, " Of him are ye in Christ Jesus, who of God is made unto us, wisdom, and righteousness, and sanctification, and redemption." It is quite true that the leading idea in this passage is that God has introduced in Christ an entirely new standard, which sets aside all the lofty pretensions of man's intellect by a wisdom that is divine; and shows to be nugatory the false righteousness of man, by bringing in a righteousness which is of God; and sets aside the lustral purifications of the Gentiles and the mere ritual cleansing of the law, by a sanctification that is absolute; and finally, which discovers and sets aside man's weakness, by the introduction of a power that redeems him out of the corruption and death of which he is the helpless victim. Still it presents Christ as the example, and depositary, and ground of it all and it will be seen that sanctification is as absolute, and of God, as the wisdom, and the righteousness, and the redemption. To which we may add 2 Thess. 2:1313But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: (2 Thessalonians 2:13), " God hath from the beginning chosen you through sanctification of the Spirit, and belief of the truth;" and 1 Peter 1:22Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. (1 Peter 1:2), " Elect according to the foreknowledge of God the Father, through sanctification of the Spirit and belief of the truth, unto obedience and sprinkling of the blood of Jesus Christ." These passages need no comment: the latter presents a condensed summary of truth, such as nothing but the word of God can afford. In 2 Cor. 7:11Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (2 Corinthians 7:1) we have the exhortation, " Let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God." This is practical, and we see how it is that this separation in the fear of God is perfected. It is by cleansing ourselves from all filthiness of flesh and spirit. In 1 John 3 we read, " Every man that bath this hope in him"-i.e., of seeing Jesus and being made like him" pureth himself even as he is pure." But the accuracy of Scripture uses another term for this, as also in 1 Peter 1:2222Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: (1 Peter 1:22), " Seeing ye have purified your souls in obeying the truth through the Spirit," &c.
In the consideration of this subject I do not think I have omitted any material passage bearing on it; and I do not think that there can remain on the mind of the attentive reader any doubt as to the definiteness of Scripture testimony concerning it. Even practical sanctification never leaves the idea of separation. For example, if I am advancing in holiness, what is it but that I am more and more separated from the world, its spirit, and aims, and pursuits; more separate from the desires of the flesh and of the mind? Practical sanctification is a growing separation from all that is not like Christ and that does not spring from the life which I have in Him and from Him. Sanctification is never spoken of in Scripture as the attenuation of the old nature or the flesh, which is declared to be corrupt, " The old man which is corrupt according to deceitful lusts," " The flesh in which dwells no good thing." We put of the old man, and put on the new. The old man is not sanctified, it is put off. " As we have borne the image of the earthy, we shall also bear the image of the heavenly." For " as is the earthy, such also are they that are earthy; and as is the heavenly, such are they that are heavenly." The principle of identity in nature is first established, and then the final result is declared-" we shall bear the image of the heavenly."
Whoever is accustomed to observe the workings of his own mind and to measure them by the perfect holiness of God, or to compare his thoughts with what is revealed of the perfectness of the Lord Jesus Christ, will acknowledge how far his condition is from that which will bear the inspection of the light.
Nay more, he will find that there is not in practice that progressive advancement in sanctification which he may perhaps hold as an unexamined doctrine. Hence there will be felt in proportion to the seriousness of the mind's habit, a dark and distressful feeling as to what possible change can take place in death, which will fit a heart for the purity of heaven, which up to the moment of departure has been felt, as to its secret movements and tendencies, to be entirely contrary to all that is pure and holy. And nothing can solve this difficulty but the blessed testimony of the divine word, which makes us know that " flesh and blood does not inherit the kingdom of God;" and that the change which is wrought in the believer by the power of God's Spirit is not the change of that which is essentially evil into that which is absolutely good; but is the impartation of a nature that is in accordance with all that characterizes the heaven for which it is destined. " Born of God," " born of the Spirit," "created anew in Christ Jesus," taken together with the declared contrariety of the two natures, present the divine solution of the difficulty. " That which is born of God sinneth not;" and the Savior's declaration, " that which is born of the flesh is flesh; and that which is born of the Spirit is spirit," It is not " flesh and blood that inherit the kingdom of God, neither does corruption inherit incorruption." It is the new man, and not the old that inherits glory. Blessed be God, as " the flesh" knows no change, however subdued, so it knows no resurrection.