In the first place, let me remark on the word practical, whether applied to sanctification, or anything else; that it constitutes what a Christian is by the grace of God, and the efficacious work of Christ. Practical, is so generally limited to what the believer desires to be, in his walk upon the earth for the glory of the Lord as seldom to include the state of the soul in its fellowship with the Father, and with His Son Jesus Christ—upon which, after all, any real development depends.
The character of my intercourse and communion with God must surely be an immensely practical consideration, in my relation as a son with the Father: quite as much as the character of my obedience and service day by day for—Him. Indeed, it is the relationship itself, in which by grace we stand before God in Christ, that supplies the motives of filial love to the heart, for free action as a new creature in Christ. If otherwise, I sacrifice the liberty of the Spirit of adoption and my sonship, and accept the old spirit of servantship, again to fear.
The spring of all Christian obedience is from life, in a subsisting relationship with the Father in love—and this is practical, embracing in its range all I can think, or say, or do. As regards the question, What is practical sanctification? it is well to see in the scriptures the place which God takes in it. For instance, Jude addresses his epistle, “To them that are sanctified by God the Father, and preserved in Jesus Christ, and called”—a very full and precious passage for the soul, which, by the Holy Ghost, gets into its enclosures; and most practical. Again, our sanctification in connected with the will of God in Heb. 10:1010By the which will we are sanctified through the offering of the body of Jesus Christ once for all. (Hebrews 10:10). “Then said he, Lo I come to do thy will O God... by the which, will we are sanctified, through the offering of the body of Jesus Christ, once.” Farther, in verse 14, “For by one offering he hath perfected forever them that are sanctified.” So that our personal fitness is undeniable, to worship with boldness in the holiest where God dwells-and this, “by the new and living way” through the veil.
When worship is a real thing, and a matter of, fact between the soul ‘and God; and where the High Priest, over the house of God is; our worship becomes a part, and a very important one, of our practical sanctification. In truth, what can be more so? That is to say, when it is maintained in this liberty of “boldness to enter into the holiest by the blood of Jesus,” and carried on in perfect peace with God, and in the holiest.
Alas, in these days of ritualistic observances, or of prevalent Judaic-teaching; when the worshipper is put. under the law of Moses, and in the distance in which an old testament saint stood, what wonder is it, that worship, (christian worship I mean) should form no part of what is proposed by the question. What is practical sanctification? Most deliberately and firmly do I reply, that our worship in the holiest (like our communion with the Father) for of another, and a most necessary part of sanctification: for our worship takes its character from what God either is or is not towards us; and gives a corresponding response of heart on our part towards Him, as being either in the distance in which the outer-court Israelite worshipped God; or else in the nearness in which the blood of Christ has set us inside the veil, and at home with the Father in the holiest.
Surely no Christian will deny this to be sanctification, when he recalls the scriptures which tell us in what it consists. Nor will he doubt it to be practical, if he knows the value of a purged conscience, and a heart from which all fear is dismissed forever. Indeed, whatever we do for God must take its character from our worship. This either in the liberty of a son, or in the spirit of a servant.
Having thus referred to God and to Christ, in this view of our practical sanctification; it yet remains to say a word as to the Holy Ghost. It is of great moment to distinguish and to keep distinct the work of Christ for us, which is perfect; and the work of the Spirit in us, the effect of which because of what we are, in whom He dwells and operates, is always imperfect in what is produced in us—though never as to whom He is come to reveal, for this is Christ— “He shall take of mine, and show it unto you.” This work of the Spirit is likewise practical and necessary for our more complete separation in holiness; according to 1 Thess. 5:2323And 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. (1 Thessalonians 5:23), “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.” Moreover, as to the Holy Ghost, Jesus said, “He shall glorify me, and He will show you things to come.” Again, the Lord prayed, “sanctify them through thy truth; thy word is truth,” and these are as necessary in their place for true and intelligent service, as what we have already said, is for real Christian worship or communion.
If we have any other practical questions, they are evidently these-am I in conscious, living association with the indwelling Spirit, and with the word of truth, so that my position and pursuits on the earth correspond with my worship and standing before God in the heavens? This last work of conformity to Christ is doubtless progressive in us still, “For to me to live is Christ” is the rule. It is a great thing to know that we are as consciously in agreement with what Christ was when on earth, or now, in what He is in the heavens, as the sun-dial answers to the sun. “As Christ is, so are we in this world,” is our only true conformity. The measure of this in us will vary, but our practical sanctification is in nothing to contradict what Christ is!
Sometimes, however, people are not really out of the backwoods when they talk of sanctification; and still think that the old Adam nature is to be made better, and that its proclivity to sin and enmity against God are to die out, and give place to love and delight in Him. Now all this is Judaism and not Christianity; and further shows the extent to which the Lord’s people have slipped back into the house of Moses, instead of taking their places by grace and redemption in the house of the Son.
When the dispensational difference between the law which was given by Moses, and the grace and truth which came by Jesus Christ are not seen—people put themselves in connection with both, and so get neither. How can Mount Sinai and Mount Calvary be harmonized? Moses. said, “Thou shalt do”—but Christ said, “I have finished.”
So again, as to Adam and Christ we are really now in one or the other; and not in both— “if any man be in Christ, he is a new creature.”
Our practical sanctification as Christians upon these subjects is not in a vain expectation of making the old man better; but by keeping that under death, which God has put to death at the cross of Christ. “Our old man has been crucified with Christ, that the body of sin might be destroyed, that henceforth we should not serve sin.” The proved worthlessness of the flesh was such under the law, that God declares there is no good thing in it; and therefore “God sending His own Son in the likeness of sinful flesh and for sin condemned sin in the flesh.” This is how we are to regard it at the cross, and this is how the Spirit in us, will help us to treat it. “Ye are dead” is one point, and a very cardinal one of our practical sanctification.
Adam, Sinai, and Moses, are not the way to deliverance, but to—wretchedness: and many there be that travel that road—but Christ, and Calvary, and the Man at the right hand of God give us the victory over sin, the flesh, and Satan. “We are more than conquerors through Him that loved us.” Conflict there will be, for the flesh is contrary to the Spirit, but it remains true, “if we walk in the Spirit, we shall not fulfill the lusts of the flesh.” Only take care to be practically in connection with life in Christ risen, and with power (divine power) through the Holy Ghost. This will be in deep self-judgment, whenever the flesh is active in us; but never in bondage, much less in misery as—being under it—for “ye are not in the flesh, but in the Spirit.” And “the law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death.”
It is an important inquiry, whether I am more dwelling upon my deficiencies and short-comings, or on Christ’s perfectness—more on my own emptiness, or on His fullness—in fact, does self occupy me, or Christ? If the former, I must cry out “My leanness, my leanness;” but if it be Christ, I shall be conscious of a “love that passeth knowledge,” whereby we are “filled into all the fullness of God.” Put a plant under the rays of the sun, and it will feel what the sun is and respond to it in the beauty, fragrance, and color which it produces, but keep it in the shade, and it will droop and turn out sickly and poor.
The indwelling Spirit glorifies Christ as we have said, and occupies the new man with Christ; and forms Him in the heart, the hope of glory, and this is the only adequate power of keeping the world, the flesh, and Satan outside. Not that a Christian will say, “we have no sin,” but on the contrary remember, “if we confess our sins, God is faithful. and just to forgive us our sins, and to cleanse us from all unrighteousness.”
Still, I acknowledge sin to be inconsistent with myself, as a new creature in Christ and can the more heartily thank God that “we have an Advocate with the Father, Jesus Christ the righteous.” —B.
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