TheSanctifyingWorkoftheHolySpirit

AbrahamKuyper

TABLEOFCONTENTS

I.Sanctification.

II.SanctificationIsaMystery.

III.SanctificationandJustification.

IV.SanctificationandJustification(Continued).

V.HolyRaimentofOne'sOwnWeaving.

VI.ChristOurSanctification.

VII.ApplicationofSanctification.

VIII.SanctificationinFellowshipwithImmanuel

IX.ImplantedDispositions.

X.PerfectinParts,ImperfectinDegrees.

XI.ThePietistandthePerfectionist.

XII.TheOldManandtheNew.

XIII.TheWorkofGodinOurWork.

XIV.ThePersonSanctified.

XV.GoodWorks.

XVI.Self-Denial.

Sanctification

"OfHimyeareinChristJesus,whoofGodismadeuntouswisdom,andrighteousness,andsanctification,andredemption."--1Cor.i.30.

Sanctificationisoneofthemostgloriousgiftswhich,bytheCovenantofGrace,theMediatorbestowsuponthesaint.Itcovershisentiremental,spiritual, and physical nature. We should, therefore, thoroughlyunderstand it, and learn how to obtain it, and every believer,whateverthemeasureofhis faith,shouldbe fullyawareofhisattitudetoward it;for erroneous views concerning thiswill surely lead us astray from thelivingChrist.

It is foolish to think that, altho present-day heresies have affected thedoctrinesofChrist,Sin,andRegeneration,Sanctificationissosimpleasnottobeaffected.Yetevenministers fall intothissaddelusion.Menofspiritualfervor,theystrictlyopposeheresiesconcerningtheseothers, intheircatecheticalandpulpitinstructions,andintheirwritings;regardingsuch as fundamental error; but somehow they never realize that thedoctrine of sanctification can be imperiled, and they fail to put theChurchonguard.

Suchimperilingwasimpossible;andso,indeed,theyhardlycaretohavesanctificationdistinguishedasadogmaatall."Onthecontrary,"theysay,"Itisthebeautyofsanctificationthatitislife;henceutterlyindependentofthemysteriesofadogma.Inthelifeofsanctificationbelieversmaybechargedwith neglect, careless living, slow progress in brief,with faultydoingandworking; forwhat issanctificationbutbettermentofselfanddaily growth in holiness? but never with faulty confessing, with faulty

viewsof thedoctrine; forsanctification isnotdoctrine,but life." In thisway they have come to deny it the value and dignity of a dogma ordoctrine; tomake italmost synonymouswithbetteringof life;hence tomake it the common property of all that try to lead earnest and piouslives.

Then the idea naturally grew that many persons of unsound doctrinemightleadmorespirituallives.ThissupposedfactwasevenfortifiedwiththewordofJesus,thatpublicansandharlotsgointotheKingdomofGodbefore us; and the congregations often received the impression thatrationalismitselfmight lead tobetterresults thansometimes flowfroman orthodox belief. And the resultwas that this so-called sanctificationledtoaweakeningof the faith, toaconsideringofpurityofdoctrineasimmaterial; until finally it assumed a hostile attitude toward themysteries of the truth. This was the natural effort of confounding self-bettermentwithsanctification,andofopposinglifetodoctrineasgoldtotinsel.

The spread of these false ideas of sanctification has not benefitedChristianityintheseprovinces,but,asinpre-Reformationdays,ithasledthepeopleastrayfromitspuredoctrine.

Rome once suffered and suffers still from the same evil. Not as tho itsurrendered or even slighted its doctrine; but, even in the flourishingdaysofitshierarchy,thenecessityofreformationoflifewassostronglyfelt that it resulted in a one-sided urging of sanctification. Its favoritemottowas:"Goodworks."Theywereofgreatestimportance:notwords,butpower;nottheconfession,buttheearnestnessandwillingnesstodogood,notmerelyinsecret,butopenlysothatmencouldseeit!ThiswascarriedsofarthatfinallyRomeceasedtobesatisfiedwithgoodworksasfruitofconversion,andevenbegantolookuponthemasaprimaryandmeritorious cause of salvation; and thus it broke down themystery offaith by a false preaching of sanctification. As now, unintentionally, bythecry,"Notdoctrine,butlife,"menaredriven,asbyironnecessity,firsttounderestimatethevalueofdoctrine,thentodisapproveofit,andlastlytopronounce it injurious, yea, even dangerous; so did the cry for goodworksinduceRomegraduallytodivorcethemysteryoftheforgivenessofsinfromthecrossofCalvary,notintheconfession,butintheconscience

ofitsmembers.

Forthesakeofclearerinsightandsaferprocedure,wemustreturntothedefiniteteachingthatsanctificationisadoctrine,an integralpartof theconfession,amystery,justasmuchasthedoctrineofreconciliation,andthereforeadogma.Infact,inthetreatmentofsanctificationwepenetratethe very heart of the confession, the dogma which scintillates in thedoctrineofsanctification.

Ofcoursewearenottodivorcesanctificationfromlife.NochildofGoddeniesthatthedoctrinehasitsapplicationinlife;thereisnotruthwhoseoperationisnotfeltinhislife.Tohimeverydoctrineisinstinctwithlife,alivecoal,aradiatingfire,alampalwaysburning,awelloflivingwaterspringing up to eternal life. The content of every doctrine, of everymystery,issomethinginthelivingGodorinHiscreature;theconfessionof a condition, a power, a working, a person who actually exists, wholives, who works. The blood of atonementmeans, not those particulardrops which flowed from the cross, and were lost in the inhospitablegroundofCalvary;butatreasureinthelivingChrist,unceasinglyatworkin heaven, by which He enriches His children on earth, the gloriouspowerofwhichtheyknowandexperience.

And this is trueof everymystery, as our confessionof theHolyTrinityshows, which says of this deepest and most incomprehensible dogma:"ThatGod'schildrenknowthisaswellfromthetestimoniesofHolyWritasfromtheoperationsofthedivinePersons,andchieflybythosewefeelinourselves"(art.ix.).

And this applies to the doctrine of sanctification aswell as to all otherdoctrines;foritisnot,anymorethantheotherdogmas,theconfessionofa lifelessmatter, but the confessionof anawfulpower,which lives andworkseffectuallyinus.Hencesanctificationmustbepreachedonceagainasadoctrine;itmustbeconfessed,examined,andstudiedasadoctrine;to be followed by an appropriate application like the preaching of anyotherdoctrine; and godliness, spiritual life, and goodworkswill be theresult. But to obtain this result a clear exposition of the cause andanimatingpowerofsanctificationisnecessary.

Whenonacoldmorningthefiredoesnotburn,andthefamilysuffers,itis foolish to say: "Since the firedoesnotburn remove it, andgetwarmwithoutit."Tokeepfromfreezingrequiresmorefire;notthefire,butthecauseof its failure,mustberemoved.Andthisapplies tosanctification.There is a general and bitter complaint of the coldness that has fallenupontheChurch;anditrequiresthepowerfulworkingofsanctificationtosavetheChurch.

But themeansemployed frequently showpoor judgment. Formerly theChurchconfessedapuredoctrinebywhichitkeptclosetothesourceofvitalheatwhichisgivenusinGod'sword;andthepowersandworkingsdeposited in theMediator for the Church radiated in glorious activity.ThentheChurchflourishedandfaithcelebrateditsgreatesttriumphs.Itwas severely cold without, but, while the world lay perishing in itscerements,truthfilledtheChurchwithlightandheat,andthesacredfireofapuredoctrineglowedandsparkled.Butthelightgrewdim,andthefire went out; and the Church of God became dark and cold. And thesaints,halffrozenandstiff,becamedeeplyconsciousofthelosstheyhadsuffered,andoftheneedoflightandheat.Andnow,insteadofadvisingthem to light the lamp of truth and rekindle the fire of the confession,thattheirsoulsmayberevivedandcomforted,manysay:"Dearbrethren,there is no salvation in dogma or confession; they are utterlyunprofitable;nothingremainsbuttokindle lightandheat inyoursoulswithout them," And thus the Church is threatened with death anddestruction.

In quiet assurance of the blessing of God, we proceed in the oppositedirection,andadvisethebrethrentofillthelampofthedivinemysterieswithoil,toputmorefueluponthefireoftheconfession;thenthereshallbe light and heat, and the Church shall be saved. This shall be so,provided -- and this needs no emphasis -- that the doctrine be reallyconfessed.Toconfessisnotmerelytosay,"Thereisacomfortablefireinthehouse,"andthentostayoutinthecold;buttoacceptitscomfortandbenefitforothersaswellasforourselves.

Thecry,"Notdogma,butlife,"isfollyandunbelief.Letusratheropposethe shallowandunsound teachingof theday.Thedoctrine shouldbe afaithful expression of the mystery; the mystery should stand clearly

before the spiritual eye and illuminate the soul, as it radiates from thelivingChrist,accordingtothedesignofsalvation.Insteadofturningthepeopleawayfromthedoctrine,weshouldmakethemseehowlittletheyunderstand it; how they have trifled with it, and not confessed it; thattheirsoul'swelfarerequiresitsearneststudy,thatsotheactofconfessingmaydeepenandenrich theirspiritual life.Andthen letus imagine,notthatthefruitof lifemust stillbe imported fromelsewhere,but that thedoctrine, rightly confessed, becomes its own instrument tomanifest itspowerinus.

Thussanctificationshouldbetreated.

SanctificationisaMystery

"Letuscleanseourselvesfromallfilthinessoffleshandspirit,perfectingholinessinthefearof.God."--2Cor.vii.1.

Sanctification belongs to the mysteries of faith; hence it can not beconfessedbutasadogma.

Bythisstatementweintendtocutoffatonceeveryrepresentationwhichmakes"sanctification"toconsistofthehumanefforttomakeoneselfholyorholier.

To becomemore holy is undoubtedly the duty which rests upon everyman.Godhas condemnedallunholiness, asanaccursed thing.InferiorholinesscannotexistbeforeHim.Everymanmoreorlessholyisboundto forsake all unholiness, to resign all lesser holiness, and let perfectholinessdwellandbemanifestinhiminstantly.Thecommandment,"BeyeholyasIamholy,"(Lev.xi.45;1Pet.i.16)maynotbeweakened.ThelaxityofthecurrentmoralerequiresthatGod'sabsoluterighttodemandabsolute holiness of every man be incessantly presented to theconscience,boundasamemorialupon theheart, andproclaimed to allwithnouncertainsound.

In the innumerable territories of heaven where God gathers Hisredeemed,allunholinessisexcludedandabsoluteholinessisthenever-failingcharacteristic.Andas it is inheaven, so it ought tobe on earth.God, the sovereignRuler of all the kingdoms of thisworld, has strictlyforbidden the least unholiness in heart or home, or any other place onearthunderthepenaltyofdeath.Infact,thereisonearthnounholinessofwhatevernameorform,thatdoesnotexistindefianceofHisexpresswill.

It must be conceded, therefore, that it is His revealed will andcommandment that all this unholinessmust cease immediately, andbereplaceddirectly bywhat is holy and good.He is of purer eyes than tobeholdiniquity.

It must be equally conceded that it is every man's duty to removeunholiness,andtoadvance the things thatareholy.He thatcaused thehurt must also heal it. He that destroyedmust also restore the thingsdestroyed.Hethatdesecratedtheholymustalsoreconsecrateit.Menstillalivetoasenseofjusticewillnotcontradictus.

The obligation to resanctify this world's life rests in its deepest senseupon Satan.He instilled into our veins the poisonwhich generates thediseasesofoursouls.Thesparkthatcausedthefireofsinfulpassionstobreakoutinhumannaturewaskindledbyhim.ThatSatanishopelesslylost and condemned, does not annul God's eternal right. Even Satanhimself,according to this right, ought immediately to repent and standbeforeGod holy as in the beginning. And thisworld ofmen,which hecorrupted, was not his, but belonged to God. He should never havetouchedit.Hencetheobligationcontinues torestuponhimnotonly tostophisunholyworkingin it,butalsotoreconsecrateperfectlywhathehassobitterlyandmaliciouslyprofaned.

ThatSatanneitherwillnorcandothisjustifieshisfearfuljudgment;butit does not annul God's right and never will. If in Paradise man hadunwillinglyfallenavictimtoSatan,theobligationtoresanctifythelifeofthisworldwouldhaveresteduponSatan,butnotuponhim.Butmanfellwillingly;sinowes itsexistencenotonlytothefatherhoodofSatan,butalsotothemotherhoodofman'ssoul;hencemanhimself is involvedin

theguiltandincludedunderthejudgmentofdeath,andthereforeobligedtorestorewhathehasruined.

God created man holy, with the power to continue holy; holy also byvirtue of the increasing development of the implanted germ. But manruined God's work in his heart. He soiled the undefiled raiment ofholiness. And doing this he violated the right. If he had belonged tohimself, if God had allowed him to do with himself as he pleased, therightwouldnothavebeenviolated.ButHedidnotgivemantohimself;HeretainedhimforHimselfasHisownproperty.Thehandthatruinedand desecrated man destroyed God's property, encroached upon thedivinerightofsovereignty--yea,uponHisveryrightofownership,andthusbecameliable(1)tothepenaltyforthisencroachment,and(2)totheobligationofrestoringtheruinedpropertytoitsoriginalstate.

Hencetheundeniableandpositiveobligationofman'sself-sanctification.Thisobligation rests,notuponGod,noruponMediator,butuponmanand Satan. The prayer, "Lord, sanctify me," upon the lips of theunconverted,notundertheCovenantofGrace,ismostunbecoming.Firstwilfully todestroyGod'sproperty, and then to take the ruined thing toHim demanding thatHe heal and restore it, antagonizes the right andreversestheordinances.Nay,outsideofthemysteriesoftheCovenantofGrace,undertheobligationsofsimplejustice,wearenotto,ask:"Lord,sanctify Thou us," but God is to enforceHis righteous claim: "Sanctifythyself."

Sanctify thyself does not mean that man should fulfil the law. Thekeepingofthelawandsanctificationaretwoentirelydifferentthings.Letthesinner first be sanctified, and thenhe shall also fulfil the law.Firstsanctification,thenfulfilmentofthelaw.

Itislikeaharpwithbrokenstrings.Theharpwasmadetoproducemusicbytheharmoniousvibrationofthestrings.Buttheproductionofmusicisnotthemending of theharp. The broken stringsmust be replaced, thenewstringsmustbetuned,andthenisitpossibletostrikethemelodiouschords.Thehumanheart is like thatharp:God created it pure thatwemight keep the law; which an impure heart can not do. Hence beingprofanedandunholy,itmustbesanctified;thenitwillbeabletofulfilthe

law.

Forthesakeofclearness,twoacknowledgedfactsshouldbenoticed:

First,ifmanhadneverbeenprofanedbysin,itwouldneverhaveenteredhismind to sanctify himself; and yet the lawwould have been fulfilledwithoutdisturbance.Thisshowsthatsanctificationandfulfilmentofthelawaretwoentirelydifferentthings.

Second, sanctification continues until a man dies and enters heaven.Thenheisholy.Hencethereisnosanctificationinheaven.Yettheonlyoccupation of the saints in heaven is the doing of that which is good.Hencesanctificationisamatterbyitself;itdoesnotconsistinthedoingof good works, butmust be an accomplished fact before a single goodworkcanbedone.

Since man profaned himself, he is called of God to resanctify himself.Hence the claim of sanctification contains not even the shadow of amystery.Ithasnothingtodowiththemysteries,thereforeisnodogma.ItisthesimplestandmostnaturalverdictofGod'srightintheconscience.Thatwespeakofunholinessimpliesthatweareconvincedthatweoughttobeholy.

Istherecontradiction,then,whenwesay,first,thatsanctificationitselfisa mystery, and can be confessed only in the dogma; second that thedemandofsanctificationhasnothingtodowiththedogma?

Not in the least. Sinners of whom God demands that they sanctifythemselvesare,individuallyandcollectively,totallyunabletosatisfythatdemand.Toacertainextenttheycanwithdrawfromsinandworldliness,and often have done so. Many unconverted men have done manypraiseworthyworks.Inmanycases liveshavebeenreformed,thewholetoneofexistencehasbeenimprovedfrommereimpulse,withoutatraceofrealconversion.And,conceivingsanctificationtoconsist inthedoingoflessevilandofmoregood,andthatfromanimprovedmotive,itwasthoughtthatunholyman,thounabletosatisfythisdivineclaimperfectly,mightsatisfyittosomeextent.Butallthishasnothingincommonwithsanctification, and can be accomplished wholly without it.With all his

self-bettermenthecannoteffecttheleastpartofit;thotoldathousandtimestosanctifyhimself,heisbothunwillingandunable.

Hencethequestion:How,then,issanctificationtobeaccomplished?Andsince thequestionnever received an answer fromanyof the sages, butonlyfromGodinHisWord,thereforenotthedemand,butthemeans,ofsanctification is for us incomprehensible and mysterious. Hence thecharacterofsanctificationmustbeemphasizedasamystery.

Andwhat is thereason fordenying thatsanctification isamystery, i.e.,thecontentofadogma?Thesuppositionthatitisofhumanorigin,thatman is not totally unable, and that sanctification is betterment ofcharacterandlife.Henceitistantamountto(1)aloweringofholinesstothehumanstandpoint; (2)anopposingsanctificationasaworkofGod.And this is a very serious matter. We should again become clearlyconscious of the fact that the holinesswithoutwhich noman shall seeGod is not attained by the departing from some evil and the habitualdoingofsomegood.

The demand of sanctification belongs to the Covenant of Works;sanctification itself to theCovenantofGrace.Thismakesthedifferencevery obvious. Not as tho the Covenant of Works commanded man tosanctify himself; given to holymen, it excluded sanctification. ButGodgave the Covenant of Grace to unholy men. And the only connectionbetweenthedemandforsanctificationandtheCovenantofWorksis,thatthelattereverpursuesfallenmanwiththisdemand,andwiththeterrorofHoreb.Unholinessdestroysthefoundationof theCovenantofWorksand renders compliance with its conditions impossible. Hence theabsolutecontradictionbetweenitandthesinner'spersonallife.Theonemustmakeroomfortheother;theycannotstandtogether.

In thispainful conflictweareoften tempted to askwhetherGod isnotunjustinHislawtodemandofustheimpossible,andtolaytheblameonHim;fordidHenotmakeusso?AndfromthisdifficultytheArminianinour ownheart seeks to escape, either by denying that there everwas aCovenant of Works; or by substituting the fulfilment of the law forsanctification.

Whereforeitisouraim,especiallyregardingthisdoctrine,toescapefromthisharmfulconfusionofideas,andtoarriveatacorrectunderstandingandpurityofexpression.Thepreachingmustnotadd to thechaos,butleadustoclearinsightandunderstanding.

InsteadofsweetlycradlingourselvesupontheWord,wemustearnestlyendeavortounderstandit.IncityandcountrychurchtheWordmustbepreachedpersistently,andwithever-increasingpurity,until,convictedofpersonalunholiness,menbegintoseethatbyabsolutesanctification,notmereself-betterment;theymustrestoreuntoGodHisright;until,feelingtheirinability,with

SanctificationandJustification

"Yield your members servants to righteousness unto sanctification." --Rom.vi.19.

Sanctification must remain sanctification. It may not arbitrarily berobbedof itssignificance,norbeexchangedforsomethingelse. Itmustalwayssignifythemakingholyofwhatisunholyorlessholy.

Caremust be taken not to confound sanctification with justification; acommon mistake, frequently made by thoughtless Scripture readers.Hence the importance of a thorough understanding of this difference.Being left unnoticed, it may lead to confused preaching, which causesone-sidedness; and active and thoughtful men, invariably systematizetheirone-sidedness.

What, then, is thedifference?According toourancient theologians it isfourfold:

1.Justificationworksforman;sanctificationinman.

2.Justificationremovestheguilt;sanctificationthestain.

3.Justificationimputestousanextraneousrighteousness:sanctificationworksarighteousnessinherentasourown.

4. Justification is at once completed; sanctification increases gradually;henceremainsimperfect.

Inthemaintheansweriscorrect,butinsufficienttomeetpresenterror.It is shallow, external, and incomplete; makes too much of righteous-making and holy-making,while it does not consider righteousness andholiness, a correct idea of which is absolutely necessary for the clearunderstandingofjustificationandsanctification.

Let us examine these fundamental ideas, first, in God Himself. Itbecomesevidentatoncethatthewords,"OurGodisrighteous,"impressusotherwisethan,"Holy,holy,holyistheLord!"

The latter impresses us with the feeling that the, name of Jehovah isinfinitely exalted above the low level of this impure and sinful life; wediscover a distance betweenHim and ourselves which, as it widens inmore transcendent holiness, casts us back into ourselves as impurecreatures, while it causes His Being to be resplendent in the lightunapproachable.IftheangelsexaltingHisholinesscovertheirfaceswiththeir wings, how much more ought we sinful men consider it withcoveredfaceandingodlyfear!"TheLordisofpurereyesthantobeholdevil," impresses us with the deep sense of God's unspeakablesensitiveness,whichissokeenthateventhefaintestsuggestionofsinorimpurityarousesinHimsuchantipathythatHecannotbearthesightofit.

Butguiltisoutofthequestion.Inthepresenceofthedivineholinesswedonotfeelguilty,butareoverwhelmedbytheconsciousnessofourutteruncleanness and wickedness. Even among men we do not always feelquitesatisfiedwithourselves.Ourbrother'swarmerzeal and loveoftenmakeusfeelashamed.Yetthefeelingdoesnotamounttoloathingofself.ButinthepresenceoftheholinessofGodwefeelatoncewithIsaiahourspiritualimpurity,andareinclinedtocryforalivecoalfromthealtartosanctify our lips; and the word "loathing of self " is not too strong toexpress our feeling asweprostrate ourselves before the holiness of the

LordJehovah.

This establishes the antithesis at once. The divine holiness in its mostexaltedaspect affectsus,notwith fear ofpunishment, orwith anguish,becauseweoweadebtthatwecannotpay;butwithdissatisfactionwithourselves, with abhorrence of our uncleanness, and contempt for ourrighteousnesseswhichareas filthy rags. Itmakesus feel,notourguilt,butoursin;notourcondemnation,butourhopelesswickedness;itdoesnotcrushusunderthepenaltyofthelaw,butitcausesustobeconsumedby our impurity; it does not overwhelm us by righteousness, but ituncoversourunholinessandinwardcorruption.

Butthedivinerighteousnessaffectsusaltogetherdifferently.ItdoesnotimpressmewiththetranscendenceofHisexaltedCovenantnameasthedivineholiness;butinGod'shanditoppressesme,pursuesme,leavesmenorest,seizesme,andbreaksmetopiecesunderitsweight.Hisholinessmakesthesoulthirstafterholiness,andwithsorrowweseeHismajestydepart.ButHisrighteousnessantagonizesthesoul,whichdoesnotdesireit,butstrugglestoescapefromit.

Sometimes it seemsdifferent, but only seemingly so.Godlymen in theOld and New Covenants frequently invoke the divine righteousness."Shallnotthejudgeofalltheearthdoright?''(Gen.xviii.25)Thisdivineupholdingoftherightisthestrength,theprospect,andtheconsolationofHis oppressed people. This is why in the closing article of theirConfessionourfatherscryforthedayofjudgment,whenastherighteousjudgeHeshalldestroyallHisenemiesandours.Yetthedifferenceisonlyseeming. In this case the divine right is directed against others, notourselves;but theeffect is the same. It isHispeople'sprayerandhopethatthedivinerightpursuethoseenemiesanddealwiththemaccordingtotheirdeserts.

Hence God's righteousness impresses us, first, with the fact of Hisauthorityoverus;thatnotwe,butHemustdeterminewhatisright,andhowwe ought to be; that all our opposition is vain, forHis powerwillenforce the right; hence that we must suffer the effects of thatrighteousness.

Butitisnotmerelythepoweroftherightthatimpressesus,neithertheconsciousnessthatwearetakenandjudged,butmuchmore,thatwearetaken and judged righteously.Andnot this arbitrarily; on the contrary,we feel inwardly that the divinemight is right, and thereforemay andmustoverpowerus.

Hencethedivinerighteousnessincludesthecreature'sacknowledgment:"Theprerogative to determine the right is notmine, butHis." And notonlythis,butoursoulsaredeeplyconsciousthatGod'sdecisionsarenotonlyrightandgood,butabsolutelyrighteousandsuperlativelygood.

Thedivinerighteousnessbringsus face to facewithadirectworkingofthedivinesovereignty.Allearthlysovereigntyisbutafeeblereflectionofthedivine; but sufficiently clear to showus its fundamental features.Asovereignisdeemedsufficientlywisetoseehowthingsoughttobe;andqualified todetermine that so they shall be; andpowerful to resisthimwhodaresbeotherwise.ThisappliesalsototheKingofkings;orrather,it applies, not toHim also, but toHim alone.He alone is theWisdomwithabsolutecertaintytochoose,andaccordingtothischoicetoseehoweverythingmust be to be its best. He alone is the holy Qualified One,according to this to determine how everythingmust be. AndHe is thealone-Mightytocondemnanddestroywhatdaresbeotherwise.

Andthisrevealsthedeepestfeaturesofthecontrast.TheholinessofGodrelatestoHisBeing;therighteousnessofGodtoHisSovereignty.Or,Hisrighteousness touches His relation and position to the creature; HisholinesspointstoHisowninwardBeing.

SanctificationandJustification(continued)

"Hethatisholy,lethimbeholystill."--Rev.xxii.11.

ThedivineRighteousness,havingreferencetothedivineSovereignty,in

onesensedoesnotmanifestitselfuntilGodentersintorelationshipwiththe creatures. He was glorious in holiness from all eternity, for man'screation did notmodifyHis Being; butHis righteousness could not bedisplayed before creation, because right presupposes two beingssustainingthejuralrelation.

An exile on an uninhabited island can not be righteous nor dorighteously;hecannotevenconceiveofthejuralrelationsolongasthereis noman present whose rights hemust respect, or who can deny hisrights.Thearrivalofothermenwillnecessarilycreatethe juralrelationbetweenhimandthem.Butsolongasheremainsalone,hemaybeholyorunholy,buthecannotbesaidtoberighteousorunrighteous.InlikemanneritmaybesaidofGodthatbeforecreationHewasholy,butcouldnot display His righteousness simply because there were no creaturessustaining toward Him the jural relation. But immediately after thecreationthedisplayofrighteousnessbecamepossible.

Still the illustration can be applied to God only to a certain extent.Essentially God is not alone, but Triune in persons; hence there isbetween theFather and the Son and theHoly Spirit amutual relation.This relation, being thehighest, tenderest, andmost intimate, containsfrometernitythecompletestexpressionofrighteousness.Andevenwithreferencetothecreature,thedivinerighteousnessdidnotoriginateuntilafter the creation, but finds perfect expression in the eternal counsel.That counsel not only determines every possible jural relation betweenthecreaturesandtheCreator,andthecreaturesthemselves,butindicatesalso themeanswhereby this relationmust be restoredwhenbrokenordisturbed.

Hence His righteousness is as eternal as His Being; yet, in order toexpress clearly the difference between holiness and righteousness, wemay say that as His holiness was glorious from eternity, so is Hisrighteousnessdisplayedandexercisedonlyintime,i.e.,sincethecreaturebegan to exist. It did not originate then, but became perceptible then.Whatevermaybesaidonthesubject,thefundamentaldifferenceremainsthat God is holy even tho considered alone by Himself; while HisrighteousnessbeginstoradiatewhenHeisconsideredinrelationtoHiscreatures.

God is holy essentially; before the least impurity existed, there was inHimvitalpressuretorepelallforeignminglingwithHisBeing.ButonlyasSovereign couldHedetermine the right,maintain the violated right,andexecuterighteousnessupontheviolater.

In its fundamental features this applies to us as men. Even in usrighteousnessisentirelydifferentfromholiness;theformerhasexclusivereference to our relation to and position before God, man, and angel;whileholinessrefers,nottoanyrelation,buttothequalityofour innerbeing.We speakof righteousnessonlywhen it concernsour relation toGod or man. Noah is said to have been a righteous man "in hisgeneration,"whichindicatesnothisessentialquality,buthisrelationtoothers.

Righteousnessimpliesright,whichisunthinkablebutasexistingbetweentwopersonsinconnectionwiththequalificationofeitheroneorofathirdtodeterminethatright.Henceman'srighteousnesswithreferencetoGodhasatwofoldaspect:

First,itimpliestheacknowledgmentofGod'ssovereignqualificationstodetermineman'srelationtoGodandman.

Second, it impliesreverence for thedivine lawsandordinancesenactedwithregardtoman'sserviceofGod.

Amanmaykeepstrictlysomeoftheseordinances,notfromthemotiveofreverence,butbecauseheiscompelledtoapprovethem.InsomerespectshegivesGodHisdue;butHispositioniswrong.HefailstohonorGodashissovereignRuler,toacknowledgeGodasGod,andtobowbeforeHismajesty.

Orhemayreverencethedivineauthorityintheabstract,butinpractiseconstantlyrobGodofHisright.

Therefore original righteousness, which has reference to man's statusbeforeGodasacreature,andderivedrighteousness,whichreferstotheactofhonoringthedivineordinances,aretwodifferentthings.Bothare

righteousness--i.e.,theactofoccupyingthepositiondivinelyordained.ButthefirstreferstoourpersonalstandinginthepositiondeterminedbyGod;thesecondtotheactofconformingourthoughts,words,anddeedstoHisdivinerequirements.

Itisunnecessarytospeakparticularlyofrighteousnesswithreferencetomen. Whatever we do in relation to them is righteous or unrighteousaccording to its conformity or non-conformity to the divine ordinance,andeverytransgressionagainsttheneighborbecomessinonlybecauseitisinnon-conformitytotherighteousnessofGod.

Briefly,man'srighteousnessconsistsoftwoparts:

First,thathisstatusbewhatGodhasdetermined.

Second,thathisthoughts,words,anddeedsbeconformedtothedivineordinances.Henceourrighteousnessneednotbetheproductofourownsoul'slabor.TheoriginalrighteousnessofAdamandEvelackednothing,altho theyhadnotdoneanything to itpersonally.Theysimplystood inthe right position before God a position not self-assumed, but divinelydetermined. And so may the right, after it is disturbed, be restoredindependentlyoftheviolator,byathirdperson.Thequestionisnothowthe right relationwas restored, but whether it agrees againwith God'ssovereignwill.

Hethatdeliversadebtorfromimprisonmentbypayinghisdebtsrestoreshim to his right relation to his former creditors, even tho the prisonerhimself did not pay a farthing of the debt. Because righteousness hasreference to mutual relations, the right is satisfied as soon as thedisturbedrelationisrestoredandthelostpositionrecovered.Howitwasaccomplishedisimmaterial.

Thisgivesusadeeperinsightintotheprofoundsignificanceofthecross,andwhyitisthatourrighteousnesscannotbeincreasednordecreased,althoitdoesnotaffectouressentialcharacter.

Entirelydifferentisthesoul'sholiness,whichtouchesdirectlythequalityofpersonandcharacter;asourancienttheologianscorrectlyexpressedit:

"Justificationactsforman;sanctificationinheresinman."

The ungodly is justified, i.e., the verymoment that he believes; beforesanctification has begun to operate in him, he knows that he standsbeforeGodperfectlyright.Heisnotmerelybeginningtoberight;partlyright, to be a little more right tomorrow, and perfectly right when heentersheaven;butperfectlyrightnow,henceforth,andforevermore.Heis righted not only for the present and for all eternity, but also for thepast.HeisassuredofstandingbeforeGodinflawlessright,asthohehadneverbeenwrong,norevercouldbewrongagain.

Hence theconsciousnessofbeing justified is instantaneousandatoncecomplete, and cannot be increasednor decreased.And this is possiblebecause this righteousness has nothing to do with his being, but hasexclusivereference to therelation inwhichheseeshimselfplaced.Thisrelationwasmiserable andwholly unrighteous; but another, outside ofhimself,hasrestoredthatrelationandmadeitwhatitoughttobe.Hencehe stands right, without any reference whatever to his personal being.Thisisthedeepsignificanceof theconfessionthathewhois justified isalwaysanungodlyperson.

But this is not the case in regard to man's holiness; that touches hispersonandcannotbeeffectedoutsideofhisinwardbeing.

HolyRaimentofOne'sOwnWeaving

"Idwellinthehighandholyplaces."--Isa.lvii.15.

Holinessinheresinman'sbeing.

There is external holiness, e.g., that of the Levitical order, effected bywashingorsprinklingwithsacrificialblood;orofficialholiness,denotingseparation for divine service, inwhich sense the prophets and apostles

are called holy, and church-members are called holy and beloved. Butthesehavenothingtodowiththesanctificationnowunderdiscussion.

Sanctificationasagiftofgracereferstoaman'spersonalholiness.Asthedivine holiness is God's exaltation above, and angry recoil from allimpurity and defilement, so is human holiness man's essentialdisposition by which spontaneously he loves purity and hates theunclean. Victory over temptation after a long and painful conflict, inwhichourfeethadwellnighslipped,isnotholiness.

Holiness signifies a disposition, an inherent quality, or, by anothermanner of speaking, a tint or shade adopted by the soul, so that theheart's evil manifestations and Satan's wicked whisperings fill us withpositive horror. As the musically trained ear is painfully affected by adissonanceas itvibratesalongtheshudderingauditorynerve,whiletheunmusicalearneverperceivestheoffenseagainstthepurityoftone,soisthedifferencebetweenthesanctifiedandtheunsanctified.Whatevertheworld'smoral dissonancesmay be, they fail to affect the ungodly,whoevenpraisethemusic;buttheydistressthesaintwhosesouldelights intheharmonyofholyconcord.

This holy or unholy disposition includes our entire inward being: itinheres in mind, conscience, understanding, will, feelings, andinclinations.Evilandimpurespeechaffordspleasureorpaintoallthese.

Yetthisisnotthefinaltokenofbeingholyorunholy.Somethingmoreisrequired.Donotmanyoftheunregenerateshudderatmuchthatisevil,anddelight inmachthat isgood?Sympathy for thegoodmaybecalledholiness only when it possesses this essential feature, that it wills thegoodforGod'ssakealone.

God alone is holy. There is no holiness but that which descends fromHim,theFountainofallgood,henceofallholiness.Merehumanholinessis a counterfeit, anattackuponGod's honor of being the sole and onlyFountainofallgood.Itisthecreature'sefforttobeequalwithGod,andassuchessentialsin.Nay,man'sholinessmustbethedivinelyimplanteddisposition,stirringhisentirebeingtolovewhatGodloves,notfromhisowntaste,butforHisName'ssake.

Being planned after the divine image, Adam and Eve possessed thisholiness;hencediscordbetween themand theirMakerwas impossible.Their holinesswas not in germmerely, but complete, for everything inthemwas inperfect accordwithGod.And the redeemed in heaven areholy;indeaththeyareseveredcompletelyfromtheinternalsourceofsin;theyareessentiallyinfullandwarmsympathywiththedivineholiness,whoseeveryfeature,attractsthem.

Butthesinnerhaslostthisholiness.ItishismiserythateveryexpressionofhisbeingisnaturallyincollisionwiththewillofGod;whoseholinessdoesnotattract,butrepelshim.Andmereregenerationdoesnotsanctifyhis inclination and disposition; nor is it able of itself to germinate theholy disposition. But it requires the Holy Spirit's additional and verypeculiar act, whereby the disposition of the regenerated and convertedsinnerisbroughtgraduallyintoharmonywiththedivinewill;andthisisthegraciousgiftofsanctification.

Butthisdoesnotimplythatamanwhodiesimmediatelyafterconversionenters heaven without sanctification. This would be a very comfortlessdoctrine, and would unintentionally encourage Antinomianism. God'schildenteringheaveniscompletelysanctified;notinthislife,butafterit.

AccordingtoScripturethereisinheavenadifferencebetweenthespiritsof the redeemed; they do not resemble each other as do two drops ofwater.Intheparableof thetalentsChrist teachesclearlythat inheaventhereisadifferenceinthedistributionoftalents.Hewhodeniesthisrobshimselfofthepositivepromisethat"theFatherwhoseethinsecretshallrewardopenly."(Matt.vi.4,6,18)TheheavenlystatewhichwepreachisnotbasedupontheprinciplesoftheFrenchRevolution;onthecontrary,in the assembly of justmenmadeperfectwe shall never ascend to therank of apostle or prophet, probably not even to that of martyr.Nevertheless there is in heaven no saint whose sanctification isincomplete.Inthisrespectallarealike.

Buttherewill be room for development. The complete sanctification ofmypersonality,bodyandsoul,doesnotimplythatmyholydispositionisnow inactualcontactwithall the fulnessof thedivineholiness.On thecontrary,asIascendfromglorytoglory,Ishallfindintheinfinitedepths

ofthedivineBeingtheeternalobjectofrichestdelightinever-increasingmeasure.InthisrespecttheredeemedinheavenarelikeAdamandEvein Paradise, who, tho perfectly holy, were destined to entermore fullyintothelifeofthedivinelovebyendlessdevelopment.

Itshouldthereforebethoroughlyunderstoodthatatthemomentoftheirentering heaven the sanctification of the redeemed lacks nothing.Nevertheless their sanctification will receive fullest completion when,risenfromthegrave,inthegloryoftheresurrection-body,theyentertheKingdomofGloryafterthedayofjudgment.Untilthathourtheyareinastateofseparationfromthebody,restinginpeace;awaitingthecomingoftheLord.

Since sanctification includes body and soul, exhaustive treatmentrequiresthatwecallattentiontothispoint.Notasthothisintermediatestateweresinful,asortofpurgatory;fortheScriptureteachesclearlythatindeathweareseparatedfromthebody.Thefactthatthebodyremainsimpureuntilthedayofglorificationdoesnotaffecttheholystateof thedepartedsaint.Being freed fromthebody,he isnomoreaffectedby it.Andwhen, in thenotabledayof theLord, thebodyshallberestoredtohim;itshallbeperfectlyholy,pure,andglorified.

Thatwhichbelongs to Jesus enters heavenperfectly holy. The slightestlack would indicate something internally sinful; would annihilate thegloriousconfessionthatdeathisadyingtoallsin,aswellasthepositivedeclarationofScripture;thatnothingthatdefilesshallenterthegatesofthe city. Hence it is the unalterable rule of sanctification that everyredeemedsoulenteringheavenisperfectlysanctified.

Thisappliestotheinfantwhobeingregeneratedinthecradle iscarriedthencetothegrave,inwhom,therefore,consciousexerciseofholinessisout of the question; and to every converted personwho dies suddenly;and to the man who, hardened all his life, in his dying hour repentsbeforeGod,anddepartsoneoftheredeemedoftheLord.

The supporters of the ordinary Arminian doctrine consider thisrepresentationimpossible.Theybelievethatsanctificationisaneffectofthe saint's own exertion, exercise, and conflict. It is like a beautiful

garmentoffinelinen,verydesirable,butitmustbeofone'sownweaving.Thislaborisbegunimmediatelyafterthesaint'sconversion.Theloomissetup,andhebeginstoweave.Hecontinueshisspirituallaborwithbutfewinterruptions.Thepieceoflinengraduallyincreasesunderhishand,andassumesformandshape.Ifnotcutdowninearlylife,heexpectstofinishitevenbeforethehourofhisdeparture.

The pulpitmust oppose this theory,which comes, not fromArminius'sbooks,but fromman'swickedheart.For it isnotonlyverycomfortless,butalsowicked.

Itiscomfortless:for,iftrue,thenallourpreciouslittleoneswhodiedinthe cradle are lost, for they could not put one stitch in this raiment oftheirglory;comfortless:forifthesaintshouldhappentobebehindhandwith his weaving, or be taken away in themidst of his days before hecouldhalffinishit,hewouldsurelybelost.Norisitlesscomfortlessforhimwhosedeath-bedconversionisutterlyuseless,foritcametoolatefortheweavingofthisgarmentofsanctification.

Anditisalsowicked:forthenChristisnosufficientSavior.Hemayeffectour justificationandopen thegatesofParadise,but theweavingofourownwedding-garmentsHe lays upon us,without insuring us sufficienttimetofinishthem.Yea,wickedindeedisit;forthismakestheweavingofthefinelinenourwork,sanctificationman'sachievement,andGodisnolongertheonlyAuthorofoursalvation.Thenitisnograce,andman'sownworkisagainonitsfeet.

Inthussubvertingtheveryfoundationofholythings;thoughtlessEthicaltheologians ought to consider the destruction they bring upon Christ'sChurch.Ourfathersneverbelievedthisdoctrine,andalwaysopposedit."ThereisnoGospelinit,"theysaid.ItistheconcisionoftheCovenantofGrace; layinguponGod'ssaintsthefearanddistressoftheCovenantofWorks.

ChristourSanctification

ChristJesuswhoofGodismadeuntous...sanctification."--1Cor.i.30.

TheredeemedsoulpossessesallthingsinChrist.HeisacompleteSavior.He lacks nothing. HavingHimwe are saved to the uttermost; withoutHimweareutterlylostandundone.

We must earnestly maintain this point, especially with reference tosanctification;andrepeatwithincreasingclearnessthatChristisgivenusofGodnotonlyforwisdomandrighteousness,butalsoforsanctification.

ItreadsdistinctlythatChristisourrighteousnessandsanctification.Thistranslation is perfectly correct. The Greek does not read, "dikaiOsis,"which is justification,but "dikaiosúne,"whichnever refers to theactofmaking righteous, but to the condition of being righteous, thereforerighteousness.Soitdoesnotread,"hágios"or"hagiosúne,"whichmightrefertoholiness,butitreadsdistinctly,"hagiosmós,"whichpointstotheactofmakingholy.

Whattheapostledistinguishedsoclearlyshouldnotbeconfounded.

St. Paul and the Church of Corinth are believers. They are justified inChristalready,onceforall;forChristwasmaderighteousnessuntothem.But this is not the casewith sanctification. "Even theholiestmenhaveonlysmallbeginningsofthisobedience,whichconstrainthemtolivenotonlyaccordingtosome,butaccordingtoallthecommandmentsofGod"(Heidelberg Catechism, q.114). But the work is only just begun.Comparedtoformertimes,thereisaholier loveandspirit inthem,buttheyarebynomeanswhollysanctified.TheyareunderthetreatmentoftheSpirit, theirSanctifier.TheybecomemoreandmoreconformabletotheimageofGod(q.15).Hencetherearedegreesofprogressinholiness.Inthosebutrecentlyconverted,sanctificationhasprogressedbutlittle;inothers it hasmade glorious progress. So there are in the Church holy,holier,andholiestpersons(q.114).

Since the justification of the ungodly is at once finished, and the

sanctification of the regenerate proceeds but slowly and gradually, St.PaulwritestotheCorinthianswithperfectprecisionthatChrististohimandthemnomorerighteous-making,butrighteousness;onthecontrary,Hehadnotyetbecometothemholiness,butonlyholy-making.

Thisbeingwellunderstood,itisimpossibletobemistaken.Iftheapostlehadintendedtoenumerateintheabstractallthatalostsinnerpossessesin Christ, he would have said: "Wise-making, righteous-making, andholy-making"; for a lost sinner walks still in his foolishness, is not yetmaderighteous,etc.Buthedescribeshisownexperience,saying,thatlikeastarthewisdomofGodhadariseninhisdarksoul;thatforChrist'ssakehe has obtained pardon and satisfaction,wherefore he stands perfectlyrighteous before God: and that now he is being made holy and beingredeemed. He is not yet redeemed entirely; the Greek "apolutrosis"denotesalsohereacontinuedactionofbeingmadefreefrominwardandoutwardmisery.

TheHeidelbergCatechism(q.60)describesthe,righteousstandingofthesoulbeforeGodinthefollowingstrikingmanner:

"Q.HowartthourighteousbeforeGod?

"A.OnlybyatruefaithinJesusChrist:sothat,thomyconscienceaccuseme that Ihavegrossly transgressedall thecommandsofGod,andkeptnone of them, and am still inclined to all evil; notwithstanding, God,withoutanymeritofmine,butonlyofmeregrace,grantsandimputestometheperfectsatisfaction,righteousness,andholinessofChrist;evensoas if I never had had, nor committed any sin: yes, as if I had fullyaccomplishedallthatobediencewhichChristhathaccomplishedforme;inasmuchasIembracesuchbenefitwithabelievingheart."

Thefactthatthisanswermakesrighteousnesstoincludeholinesshasledless thoughtfulmen to infer that sanctification and justification are thesamething.DiscussedattheSynodofDort,thisquestionwassettledbyinserting into article 22 of the Confession the following clause: "JesusChristimputingtousallHismerits,andsomanyholyworks,whichHehasdoneforusandinourstead,isourRighteousness."

What does justification then include? Not the sanctification of ourpersons,butthesum-totaloftheholyworkswhichweoweGodaccordingtothelaw.Question60callsthis"ourholiness."

The difference between the two is clearly seen in Adam and Eve inParadise. Theywere created personally holy; therewas nothing unholyaboutthem.Buttheyhadnotyet fulfilledthe law.Theydidnotpossessholyworks.Theyhadnotacquiredatreasureofholiness.Personally,onecan be holy without having a single grain of accomplished or acquiredholiness;and,on theotherhand,onemayhaveaperfectly fulfilled lawwithouthaving theslightest functionofpersonalholiness.Christ in themangerwasperfectlyholy,butHehadnotyetfulfilledthelaw,henceHehadnotanacquiredholinesstopresenttousinourplace.ButinthehourofhisjustificationthechildofGodreceives(1)thecompleteremissionofhis punishment on the ground of Christ's atonement; (2) the completeremissionofhisindebtednessonthegroundofChrist'ssatisfaction.Andthis satisfaction is but a perfect fulfilment of the law; a completepresentationofallgoodworks;henceaperfectmanifestationofholiness.Between questions 114 and 115 there is, therefore, not the slightestconflict.

Sanctificationandholinessaretwodifferentthings.Holiness,inthe60thquestion,has reference,not topersonaldispositionsanddesires,but tothesum-totalofalltheholyworksrequiredbythelaw.Sanctification,onthecontrary,refersnottoanyworkofthelaw,butexclusivelytotheworkofcreatingholydispositionsintheheart.

Ifoneasks,IsChristyourholinessasmuchasHeisyourrighteousnessandinthesamesense?weanswer:Yes,indeed,blesstheLord;HeismycompleteholinessbeforeGod,justasmuchasmyperfectrighteousness.Theoneisjustasabsoluteandcertainastheother.Theperformanceofall the holy works required by the law of every man, according to theCovenantofWorks,isavicariousactofChristinthefullestsenseoftheword.Whereforeweconfess that theholyworkswhichChristhasdoneforusarejustaspositivelyanimputedholiness,aswestandrightbeforeGodbyanimputedrighteousness.Nothingcanbeaddedtoit.Itiswhole,perfect,andcompleteineveryrespect.

Andthatwhichisdoneforusinoursteadisnotagainrequiredofus.Thiswouldbemorally absurd.According to theCovenant ofWorks, neitherthe law nor the lawgiver has anything more to demand of us. It is afinishedwork.Thepenalty issuffered,and theholiness requiredby thelaw is presented. We are perfectly righteous before God and our ownconsciousness, inasmuch as we receive this unspeakable benefit with abelievingheart.

Butallthathasnothingtodowithoursanctification.Inadditiontotheimputedrighteousnessandholyworks,oursanctificationcomesnext inorder.

Fromsinproceedguilt,penalty,andstain.Fromthesethreewemustbedelivered. From the penalty by Christ's atonement; from guilt by Hissatisfaction;andfromthestainbysanctification.AfterGodhasredeemedus from the everlasting doom,we are still unholy, downtrodden in ouruncleanblood.Adam's inherent,holydispositionanddesirearenotyetrestoredtous.Onthecontrary,thestainofsinistherestill.WedelightinthelawofGodaftertheinwardman,butwealsofindsinpresentalwaysandeverywhereinthesin-stainofbodyandsoul.AndGodwillsthatthisshall not continue. For the stain of sin He will substitute a holydisposition. He resolves to reform us inwardly, to renew us after theimageofHisdearSon,i.e.,tosanctifyus.

ItisonlynowthatHebeginstomakeuspersonallyholy.AsHischildren,wearedeartoHimastheappleofHiseye;HehasengravenournamesinthepalmsofHishands.Weneglectthingsindifferent,butwepolishtheprecious jewel. An old garment is cast aside, but we remove the stainfrom the costly silken gown. The housewife adorns the belovedhomestead,and thegardener,pulls theweeds fromhisgarden-beds. Inlikemariner, compelledbyHis love,Godwills thatHis child,bodyandsoul,bemadebrightuntilsin'sstainbewhollyremoved.

This is the work of sanctification, aiming exclusively at our personalsanctification, to restore unto us the holiness of Adam before he hadperformedanyholywork.

In Adam, personal holiness came first, then holiness consisting in the

fulfilmentof the law; but toGod's child, the latter, imputed to him forChrist's sake, is imparted first, and his personal holiness follows. AsAdamwascreatedholy,sotheregeneratedismadeholy.

The personal sanctification of the regenerated and converted sinnerbegins after the quickening of faith; continues with more or lessinterruption all the days of his life; is finished, so far as the soul isconcerned,indeath,and,regardingthebody,atthecomingoftheLord.AndsincethisiswroughtbyChrist,throughtheHolySpirit,theScriptureconfesses that Christ is not only our Righteousness, but also ourSanctification.

ApplicationofSanctification

"WhomHedidforeknow,HealsodidpredestinatetobeconformedtotheimageofHisSon,thatHemightbethefirst-bornamongmanybrethren."--Rom.viii.29.

AtHisowntime,andwithirresistiblegrace,GodtranslatesHiselectfromdeath unto life. He gives them faith and the consciousness of beingjustifiedinChrist;andbyconversionHeputstheirfeetinthewayoflife.Thus they are free from guilt. There is for them no condemnation.Neitherhellnordevilcanprevailagainstthem.Hencetheapostle'sshoutofvictory:"WhoshalllayanythingtothechargeofGod'select?ItisGodthat justifieth.Who is he that condemneth? It is Christ that died, yea,ratherthatisrisenagain,whoisevenattherighthandofGod,whoalsomakethintercessionforus."(Rom.viii.33,34)

God'schildhasformalproofofhisjustificationnotonlyintheWord,butalso inChristHimself,whocontinuallypresentsHissacrificebeforetheThrone.Whetherhehasconsciousenjoymentofthisisimmaterial.Inhissleep, in fever's delirium, bereft of reason by physical causes, hecontinues God's child. Independent of sensations, experiences, and

frames of mind; yea, tho he has never wept a tear of repentance, hepossesseshis treasureunderallcircumstances. Idiotsevenmaypossessit. Why should God have no children among them? Of course, undernormal conditions conscious faith is the rule; but salvation does notdependuponthesoul'sactualexperience.Whenyouwalkinthesunyourshadowisvisible;butyourexistencedoesnotdependuponyourshadow.

ItshouldbeemphasizedthatsanctificationdoesnotimplyhumaneffortsandexertionstosupplementChrist'swork:but it istheadditionalgraceofcreatinginthesaintsupernaturallyaholydisposition.

Sinimpartspollution,i.e.,therecanbenosinwithoutbegettingsin:Singenerates sin, imparts sin, is always the mother of sin. If this sin-begetting process were not stopped in our hearts, sin's chain wouldremainunbroken,linkuponlink,andonlysinwouldbetheresult.

Butthisisnotthedivinepurpose.Godwillsthatmenshouldseeourgoodworks and glorify the Father which is in heaven. Therefore God haspreparedgoodworksthatweshouldwalkinthem.Butifthestainofsinweretoworkinuswithoutanyinterruption,wecouldnotwalkinthem.Notoneofuscouldeverdoasinglegoodwork.Lightwouldnevershinein the children of light, and there would be no occasion to glorify theFather in heaven. Good works wrought in us by the Holy Spiritindependently of us can not offer such occasion.His works are alwaysholy;thereisnothingsurprisinginthat.ButwhenHecausesholyworkstoproceedfromusinsuchawaythattheyaretrulyourown,thenthereisoccasion for praise -- Matt. v.16. Then men will ask in surprise, Whowrought this in them?and lookingupwill glorify theFather. And thenthefearfulcontinuityofsincalled"stain"isbroken;thenthelawthatsinmustbegetsin,i.e.,cultivatethesinfuldisposition,isreplacedbyanotherlawwhichgraduallyintroducestheholydisposition.

This holy disposition can not spring from man, not even fromregeneration.Astarvingchildcannotgrow,neithercanthechildofGodproceed to sanctification if left to himself. Altho sanctification isorganically connectedwith the implanted life, yet itdoesnotgerminatewithouttheconstantshowersofgrace.WhereforeitisthefreegiftoftheFatherofLights.

The indwelling Spirit is the actual Worker. He performs it in all thesaints,notpartly,butwholly,bothinlifeandindeath,orinthehourofdeath alone. The latter applies to elect children, to idiots and insanepersons, and to persons converted on their deathbed. In all others Heperformsitduringtheirlifetimeandinthehouroftheirdeparture.

But there is a difference in different persons. In some the Holy Spiritbeginssanctificationintheirchildhood;inothersatmaturity.Insomeitproceeds almost without any interruption; in others it is hindered byconflict or apostasy. But in all He acts according to His pleasure.Sanctification is an artistic embroidery wrought in the soul, and HeinsuresthatitshallbefinishedatthemomentappointedforourentranceintotheNewJerusalem:butthemannerandmeasureofprogressdependsolelyuponHispleasureandpurpose.

First, sanctification is closely related to Christ, and is part of theCovenantgracewhichHeinsurestousasourSurety.ItisnotmerelyHiswork,butagraceinherentinHisPerson,andsoidentifiedwithHimthatthe apostle exclaims: "Who of God is made unto us wisdom,righteousness, and sanctification?" It is related to theuniomystica:Hevitallyinus,andwevitallyinHim;HetheVine,andwethebranches:"ItisnotIthatlive,butChristlivethinme";(Gal.ii.20)HetheHead,andwethemembers.Alltheseindicatethevitalunionbetweenthebelieverandthe Mediator. The unborn child may be said to breathe through themother'sbreath,andthemothertobreatheinthechild.Thesameistruehere,althothecomparisonillustrates,butdoesnotexhaustthematter.

Hence God's child can never be but in Christ. Not that he is alwaysconscious of it. He often feels as tho Christ were far from him, and,deceivedbythis,heoftenstrayssofarthatthebondofunionseemstobeutterlydissolved.Thisisreallynotso,forChristneverlosesHishold;buttohimitseemsso.Andthisisthecauseofthedifficulty.Inthisconditionhis sinful nature alone is left him; all his treasure of grace is left withJesus. For this reason the liturgy says: "Outside of Christwe lie in themidstofdeath."WhenwithDinahwe leave thepatriarchal tent to taketheroad toShechem,wedosoatourownriskandcharges,havingbutAdam's inheritance, viz., a dead soul and a corrupt nature. Then toimagine that we have anything in ourselves acceptable to God is

tantamount to a denial of Immanuel. With Köhlbrugge we say:"Considered outside of Christ, the converted and the unconverted areexactlyalike."

But, althowe forsakeHim,He never forsakes us; there is between theconverted in his deepest fall and the unconverted this immeasurabledifference,thatthesouloftheformerisinseparablyboundtoJesusandthesoulofthelatterisnot.

Second, the sanctification of the saint is unthinkable without Christ,because the implanting of the holy disposition by the Divine Spirit is:"ThatwebecomemoreandmoreconformabletotheimageofGoduntilwearriveattheperfectionproposedtousinalifetocome"(HeidelbergCatechism,q.115).AndisthisnotChrist'simage?

Tobesanctified,then,meanstohaveChristobtainstatureinus.Itisnotafewconfusedsignsofholiness,butanorganicwholeofpuredesireandinclination stamped upon the soul, embracing all the powers of thehumanspiritanddisposition.Henceitsprogresscannotbemeasuredornumbered, tendegreesnowand fifteennext year. It is the reflectionofChrist's formupon themirror-surface of the soul; first in dimoutlines,gradually more distinct, until the experienced eye recognizes in it theform of Jesus. But even in themost advanced it is nevermore than adaguerreotype; Immanuel's perfect imagewill be revealed inus only inandthroughdeath.

Theholydispositionisa"perfectman,"i.e.,aformembracingthesaint'swhole personality; an expression of Christ's complete image, andthereforecoveringourentirehumanbeing.

Howfoolish,then,tospeakofsanctificationasaresultofhumaneffort.When the person disappears, does not his shadow go with him?How,then, could Christ's image, form, or shadow remain in us when in ourwanderings the soul is separated fromHim?Thebrightnessdisappearswiththelight.Ashadowcannotberetained.ThisiswhyImmanuelisoursanctificationinthefullestsenseoftheword.Hisformreflectingitselfinthe soul and the soul retaining that reflection is the whole work ofsanctification.

Finally, to the question, How can sanctification implant a holydisposition,ifitdependsuponthereflectionofJesus'sforminthesoul,sinceadenialortemporalapostasyseparatesusfromHim?weanswer:Can an inherent disposition not exist and continue without beingexercised? One may have acquired the disposition (habit) of speakingfluentEnglish,butnotspeakitforawholeyear.Somaythedispositionor habit of holy desire cleave to the soul, even tho the stream ofunholinesscoveritforaseason.Andthesoulisfullyawareofthisbytheinwardstruggleof theconscience.IfJesuscould loseHisholduponus,yea, then the holy disposition could not remain. But, since amid thedeepest fall, the soul remains unconsciously inHis hand, the objectionhasnoweight.

SanctificationinFellowshipwithImmanuel

"Butnowhaveyeyour fruituntosanctification,andtheendeverlastinglife."--Rom.vi.22.

The third reason why our sanctification is in Christ is: that He hasobtainedit,thatitflowsfromHim,andthatHeguaranteesit.

Having your mind thoroughly divested from the false idea thatsanctificationisyourownembroidery,holdingfastthecleardoctrinethatitisagiftofgrace,thisthirdreasonwillappealtoyou.Ifsanctificationisagift,afavor,thequestionarises:Whatfor?Isitarewardforthelaborofyour soul? Fruit of your prayer? Encouragement on the way? Is it onaccountofyourloveliness,piety,goodness?Isitforanythinginyou?Forthere must be a motive. That God should bestow the precious andenduringgiftofsanctificationonpersonswhowithbothhandsopposeit,and with rough fingers mar its beauty, is inconceivable. What was it,then,thatmovedtheLordGodtofavoryou?Yousay:"Hisunfathomablepleasure,whichisthedeepestgroundofalloursalvation."Verywell;butthedivinecounseldoesnotworkasbymagic.Allthatproceedsfromthat

counselrunsitscourse,andshowsitslinksthatgiveitconsistency.

Hencethequestionmustbeasked:"Whois it thatobtainedforyouthegracious gift of sanctification?" And the answer is: "Our Redeemer;sanctificationisthefruitoftheCross."

Thereisnodivisionoflaborintheredemptivework.Christdidnotobtainonthecrossourrighteousnessonly;leavingitforusbyconflictandself-denial to obtain our sanctification; but there is One who labors, theothersenter intoHis rest;Hehas trodden thewine-pressalone,andofthepeopletherewasnonewithHim.

GodhasorderedoursanctificationtoflowfromChristdirectly.TheHolySpiritistheWorker,yetwhateverHeimpartstousHetakesfromChrist."He shall receive of Mine; and He shall glorify Me." This is no emptyphrase,butsoberreality.

What a redeemed soul needs is a human holiness. A man must besanctified,notanangel.Thelattercannotbesanctified.Oncefallen,heislost forever. Created and fallen like Adam, he can not be restored likeAdam. Knowing nothing of redemption, angels desire to look into it.Hencewhen, despite sin, God brings an innumerable company ofmenandangels toeternal life,Heeffects thisbysanctifying theelectamongunholymen;whiletheelectangelsneednosanctification, fortheyhaveneverbecomeunholy.Sanctificationrefers,therefore,exclusivelytomen;imparts aholinessmadepossible andordainedonly formen; creates adisposition bearing a human form and character, calculated for thepeculiarneedsofthehumanheart.

TheHolySpiritfindsthisholydispositioninitsrequiredform,notintheFather,norinHimself,butinImmanuel,whoastheSonofGodandtheSonofmanpossessesholinessinthatpeculiarhumanform.

Christalsoguaranteestousthisgraciousgift.Justificationbeingatonceanaccomplishedfactdoesnotrequirethis,butsanctificationisgradual.

The lack of such guaranty would fill us with doubt and uncertaintyconcerningourownsanctification,seeingthatitsbeginningissmalland

progress slow; and concerning that of deceased infants and personsconvertedlateinlife.Suchdoubtswouldcauseusfearandrobusofthecomfortofthefinishedwork.

Christsays:"ComeuntoMe,allyethatlaborandareheavyladen,andIwill give you rest" (Matt. xi.28); yet experience teaches that to manybelieverstheinherentunholinesscausesconstantunrest.TheyknowthatinChristtheyarerighteous,yettheyarenotcomforted;forGodsaysinHisWord: "Be ye holy as I am holy." (1 Pet. i.16) If it only read, "Actholily," Christ's merits might suffice; but it reads, "Be holy," and thatmeans inherent, holy dispositions. Or if it read, "Become holy," theirgradualapproachtotheidealwouldinspirethemwithhope.Butitreadsinexorably,"Beholy,"andthatcausestheirwoundedsoulstofear.

Notasthoeverybelieveristroubledonthisaccount.Alas!manyscarcelyever,andthelargemajoritynever,givethematteranythought.Solongastheyhavereconciliationandsatisfaction,includingfinishedgoodworks,preached to them, they are at rest. Their fleshly nature is quite wellsatisfiedwiththis.Butthereareothers,morethoughtfulandoftendererconscience,who do not accept the "wide gate and the broadway" thusopened to their souls,butwhobelieve theword: "Strait is thegateandnarrowtheway."(Matt.vii.14)Tothemitreads;"Beholy";andtherecanbe no rest or comfort for the conscience until they are reconciledwiththatword.

HencewesaythatitisnotenoughthatChristhasobtainedsanctification,thattheHolySpiritimpartsit,butalsothatChristguaranteesittous,notonce,but, forever; so thatwheneverweappearbefore theHolyOnewemaybeactuallyholyinChrist.

And this is theblessed comfort of theWord, thatChristHimself is oursanctification. As in fallen Adam his descendants have the fearfulcertainty that theirnature iswhollyunclean, so in the risenChrist,HisredeemedhavethegloriousguarantythatinHimtheyshallbecompletelyholy.

This is themystery of the Vine and the branches, and of the profoundword: "Now are ye clean through the word which I have spoken unto

you." (Johnxv.3)AsourSuretyHeassuresushereby: (1) that theholydispositiononcecreatedinus,althotemporarilyoverwhelmedbysin,cannever be lost; (2) that Christ's form, of which there is but a smallbeginning in us, shall attain full perfection before we enter the NewJerusalem; (3) that as our SuretyHe appears before the Father in ourbehalf,havingdepositedinthetreasuryofHismeritsallthatwestilllack,inourname.Inthisknowledgethetroubledsoulfindsrest.

LetusbecarefulthatthepreciousvesselinwhichGodpresentstousthisgraceremainsintact,forthesinnercansufficewithnothingless.

Butwe shouldalsobe careful toavoid theother extreme,which,underthe plea that Christ is our sanctification, denies the work of the HolySpirit inthesoul.ThesupportersofthisviewconcedethatChrist isoursanctification,thattheHolySpiritworksinus,andthatgoodworksaretheresult,butinsuchawaythatourownpersonassuchremainsjustaswickedandunprofitableasheretofore.Toberegenerateornot,believingor unbelieving, is all the same.The only difference between the two is,that independently of our own person, and against our will, the HolySpiritmakesuswalkunconsciouslyinthewayoflife.

This pernicious teaching opposes Rom. vii. and the Confession of theReformed churches. The apostle does not say that his desires andinclinations are still wicked, and that the Holy Spirit performs goodworksindependentlyofhimandyetbyhim;buthegrievesthat,whilehisdesire is insympathywiththedivinewillandwillsthegood,evil isstillpresent.InsimilarsensetheCatechismteachesthatmanisinclinedtoallevilsolongasheisnotbornagain,butnolonger.Forthequickeningofthenewman consists in a "sincere joyofheart inGod, throughChrist,andwithloveanddelighttoliveaccordingtothewillofGod"(q.90).

Andthesouloftheunconvertedisnotsodisposed.Hencethedifferencebetween the two is so great that the gulf of heaven and hell yawnsbetweenthem.

Itmaythereforebeprofitabletoourreaderstolaybeforethemoncemorethe Confession of the Reformed theologians of the churches ofSwitzerland, Germany, England, and the Netherlands on this point

(1619).

Theyconfessed:"ThattheHolySpiritpervadestheinmostrecessesoftheman; He opens the closed and softens the hardened heart, andcircumcisesthatwhichwasuncircumcised;infusesnewqualitiesintothewill, which, tho heretofore dead, He quickens; from being evil,disobedient, and refractory, He renders it good, obedient, and pliable;actuatesandstrengthensit,that, likeagoodtree,itmaybringforththefruitsofgoodactions"(thirdsection,fourthHeadofDoctrine,art.11).

Andthisgloriousworkis,accordingtotheunanimousConfessionoftheReformedchurches,performedinthefollowingmanner:"ThattheLorddoes not take away the will and its properties, neither does violencethereto; but spiritually quickens, heals, corrects, and at the same timesweetly and powerfully bends it; that where carnal rebellion andresistance formerly prevailed, a ready and sincere spiritual obediencebeginstoreign;inwhichthetrueandspiritualrestorationandfreedomofourwillconsist"(thirdsection,fourthHeadofDoctrine,art.16).

ImplantedDispositions.

"PerfectingholinessinthefearoftheLord."--2Cor.vii.1.

To deny that the Holy Spirit creates new dispositions in the will isequivalenttoareturntoRomisherror;eventhoRomearguesthematterinadifferentway.

Romedeniesthetotalcorruptionofthewillbysin;thatitsdispositioniswholly evil. Hence, the will of the sinner not being wholly useless, itfollows: (1) that the regenerate does not need the implanting of a newdisposition; (2) that in this respect there is no difference between theregenerateandtheunregenerate.TheywhointroduceintotheReformedchurches this and similar teachings ought to consider that they impair

oneofthefoundationsoftheReformation,and,howeverunintentionally,leadusbacktoRome.

Theprincipalquestioninthiscontroversyis:whethermanissomethingornothing.

Ifmanisabsolutelynothing,assomefondlyproclaim;thenGodcannotwork inhim; forHecannotwork innothing. Innothingonecanmakenothing. In nothing nothing can be implanted. To nothing nothing cancleave. Nothing can not be a channel for anything. If man is nothing,therecanbeneithersinnorjustification,forthesinofnothingisnothing;andnothingisnosin.Nothingcannotbebornagain,orbeconverted,orsharethegloryofthechildrenofGod.Andifthereisnosin,thereisnoneedofaSaviortoatoneforsin;fortoatonefornothingisnoatonement.Thenthereisnoneedofdiscussingsanctificationatall.Thisshowsthattheideathatmanisnothingcannotbetakenintheabsolutesense.Sincemanisabeing,hemustbesomething;andtheywhomaintainthatheisnothing show by their actions that they consider themselves far fromnothing.

But if we put it, "Man is nothing before God," it becomes at onceintelligible. Then every good Christian subscribes to it unconditionally;hemournsonlythatitissohardtobecomenothingbeforeGod;andwithall the saints he prays that hemaymore sincerely deny himself, die tohimself,andknowhimselfasnothingbeforeGod.MeasuredbyGod,manhasnovalue.Allhisendeavor tobesomethingbeforeGod is ridiculousfolly. Every pulpit ought to cast down, as with trumpet-tones, everymountainofpride,andhumblemanbeforeGod,sothat,feelinghimselfameredropinthebucket--yea,lessthannothing--hemayfindrestintheadorationofthedivineMajesty.

BeforeGodmanisnotanything,noteventheregenerateman;butinHishand,byHisordinance,and inHisestimation,he is sogreat that "Godcrownshimwithgloryandhonor,"loveshimasHischild,makeshimanheiroftheheavenlybliss,andinviteshimtospendeternitywithHim.

Thesetwomayneverbeconfounded;man'sabsolutenothingnessbeforeGodmayneverbeappliedtomanasaninstrument inGod'shand.And

man'smightysignificanceasGod's instrumentmaynever tend tomakehimthemerestsomethingbeforeGodasabeing.

SoweopposepantheisticMysticismanddeadlyPelagianism..

Theessentialmistakeofthelatteris,thatitgivesmanassuchacertainstanding before God, and refuses to acknowledge that even the mostlearnedandmostexcellent,whosebreathisinhisnostrils,"Yea,whereinis he to be esteemed?" is less than nothing before God. And falseMysticismisthatinjurioustendencyofthehumanmindwhich,inallagesandamongallnations,forthesakeofbeingnothingbeforeGod,deniesman's significance even as God's instrument. In its writings it isreiteratedthatbeforeGodmanisnothing,thatinGodhedisappearsandloseshimself, thatGodabsorbshim.Andthisbeingabsorbedispushedso far that nothing remains towhich sin or guilt can be ascribed. Andthus the consciousness of responsibility and the conception ofimputabilitywerelost.Christianmen,carriedawaybythefascinationofbeingnothing,havesunghymnsandpreachedsermonsveryacceptabletotheBuddhistsofIndia,butentirelyoutsideofthepaleofChristianity.

Man as God's instrument is significant indeed. In creating him fromnothingHecreated,notnothing,butsomething;andthatsomethingwasso important that all creatures made before him pointed to him; inParadisehealonewasthebearerofthedivineimage.Dominionoverallthe earth was given to him; he is even to judge the angels. "The Sonassumedthenature,notofangels,butofman."

To say that thismeans thatman is only amirror reflecting the divinenature is the vain effort of this sickly mysticism to reconcile man'ssignificancewithitsownpantheistictheories.TheScriptureteaches,notthatGodreflectssomethinginus,butthatHeimpartsittous.TheloveofGodbytheHolySpirit isshedabroadinourhearts.TheLordmakesusHis templeandenters therein.Adivineseed isplaced in thesoul.Purewater is sprinkled upon us. The Scripture uses many other images towarnus against the false theory that denies the inherentdisposition inthe soul and reducesman to amere looking-glass. The branch is not areflectionofthevine,butgrowsfromthetrunkbearingleafandcluster.Achildisnotameremirrorofthefather,butabeingpossessedoflifeand

quality.Anenemy isnotonewhomerely fails to reflect correctly,butabeingendowedwithrealexistence.

To make man, even as God's instrument, a mere mirror in principledenies sin, destroys the sense of responsibility, and changes actual lifeintothefanciesofadream.

TheScriptureteachesonthispointthatbeforeGodmanisnothing;thatonlythroughGodmanissomething;andthatall inherentandacquiredgoodnesscomesonlyfromtheFountainofallgood.And,followinginthesteps of the Reformed fathers, wemust maintain this doctrine. But todeny man's real and peculiar being is inconsistent with Scripture andwiththeConfession.

Thusescapingfromthechaosofafalsemysticism,andreturningtothepurifiedandordainedtruth,wefindnomoredifficultyinsanctification.Ofcourse,ifGod'schildisbutapolishedmirror,thentheywhodenytheinherent, holy disposition are right, and such disposition is out of thequestion.Asamirror,manisdead,andallthatcanbeseeninhimisbuta faintandpassingreflectionof the imageofGod.But ifman,asGod'sinstrument, has being of his own kind, it is natural that besides being,God gave him also qualities. A being without qualities is unthinkable.Therearequalities ineverysphere: in thematerialworld, formaneats,drinks,walks,andsleeps;intheintellectualworld,forhethinks,judges,anddecides;inmattersoftaste,forhejudgesthingstobebeautiful,ugly,or indifferent; and in themoral world, for his desires are righteous orunrighteous,nobleorbase,goodorevil.

Andthesequalitiesdifferindifferentmen.Onelovesfoodwhichanotherabhors. The judgment of one is blunt, and of another sharp. One callshandsomewhatanothercallsunsightly;good,whatanotherdeemsevil.Hence theremust be a difference in men's essential conditions, whichmay spring from their respective tempers, education, occupations, etc.Somemenhavethesedifferences incommon.Menofonegroupdonotconsider cursing sinful, but rather seem to enjoy it; those of anotherabhoritandprotestagainstit.Thisprovesthatbetweenthesetwotheremustbeadifferenceofsomething;forwithoutadifferentcausetherecanbe no different effect. And this difference which causes some men to

enjoycursingandothers toabhor it is called thedispositionofaman'spersonality.

Itmaybeholyorunholy,butneverindifferent.Beingcorruptandunholyinunregeneratehumannature,itcannotbeholyintheregenerateunlessGod create it in them. That which is born of the flesh is flesh. All ourrunning and racing, toiling and slaving, can not create in us a holydisposition.Godalonecandothat.AsHehasthepowerbyregenerationto change the root of life, so can He also by sanctification change thedispositionoftheaffections.AndHecouldhavedonethisatonce,justasin regeneration, by making our nature at once perfect in all itsdispositions;butHethatgivethnoaccountofanyofHismattershasnotbeenpleasedtodoso.

Ofcourse,HedeliversHischildatoncefromthebondageofsin;butasarule the sanctification of his dispositions is gradual except in deceasedinfants elect, and men converted on their deathbed. In all others theimplanting of holy dispositions goes stepby step, sometimes evenwithtemporal relapse. Without this increase in Christ there can be nosanctification;andthesoulthatfallsshortofsanctification,whatgroundhasittogloryinitselection?

PerfectinParts,ImperfectinDegrees.

And the very God of peace sanctify, you wholly; and I pray God yourwholespiritandsoulandbodybepreservedblamelessuntothecomingofourLordJesusChrist.--1Thess.v.23.

TheScripturaldoctrinethatsanctificationisagradualprocessperfectedonlyindeathmustbemaintainedclearlyandsoberly:first,inoppositionto the Perfectionist, who says that saintsmay be "wholly sanctified" inthis life; secondly, to those who deny the implanting of inherent holydispositionsinGod'schildren.

It should be noticed, therefore, that Sacred Scripture distinguishessanctification,imperfectindegrees,andsanctificationperfectinparts.Anormal infant, tho small, is a perfect human being. Of course it mustgrow,butithasallthepartsofthehumanbody.Thementalfacultiescannot be examined, but the bodily members are obviously perfect andcomplete.Theheadmaynotbecoveredwithhair,variousmembersmaybe still incomplete, but that does not impair its perfection: in a smallbeginningtheconstituentpartsandmembersareallpresent.Hencethechildiscalledperfectinparts.

Yet it isnotperfect indegrees, i.e., ithasnotattainedits fullgrowth.Itmust grow and increase in every respect. And this is a slow andimperceptibleprogress.Agarment fittingperfectlyatnight isnever toosmall in themorning.Onenight'sgrowth is imperceptible.Yetwegrowand increase; and until death's hour the body changes constantly. Andthis increaseand thesubsequentdecreaseofoldageaffectall thepartsequally.Itneverhappensthatachild'sarmgrows,butnothisleg,thathisneckexpands,whiletheheadremainssmall.Thisgradualincreaseistheexpandingforceofaninherentvitalprinciple,pervadingallthemembersandeverypart.

ThisappliestothechildrenofGodinthesecondbirthevenmoreforcibly,forinthedivinekingdomarenodeformities;allproceedfromthehandoftheirCreatoraperfectcreation.Thisperfectionisintheparts,i.e.,theyhavewhat essentially belongs to them.And everymember is internallyanimatedandwroughtuponfromonevitalprinciple,bytheHolySpirit,insuchawaythatallthepartsareaffectedbyitspontaneously.Henceinsanctification holy desires and inclinations must spring from thatinternal,vitalprincipleinthepartsandpervadeeverymember.

Inthissensesanctificationisaperfectwork;notexternally,butonGod'spart, inthatHecausesthesanctifyingprincipletoaffecteverymember.He does not first sanctify thewill, then the understanding, or first thesoul and then the body; butHiswork embraces the entire newman atonce.

Butsanctificationisimperfectinthedegreeofitsdevelopment.WhenfortenyearsGodhaswroughtinus,theholydesiremustbemuchstronger

than in thebeginning.This is the result of growth, of gradual increase,despite many ups and downs, almost imperceptible. Hence there aresteps, ascending from less tomorewith reference to thenewman;anddescending from more to less in the dying of the old; but in both agradualchange,everfartherfromSatanandnearertoGod.

"Perfectinparts,imperfectindegrees,"asourgodlyfathersusedtosay,bywhichtheyillustratedthesecondbirthbycomparingitwiththefirst;andinthistheysimplyfollowedScripture;whichplacestheperfectionofGod's gift alongside the imperfection of our gradual increase. TheCatechism expresses it as follows: "Even the holiestmen, while in thislife, have only small beginnings of this obedience; yet so that with asincereresolutiontheybegintolivenotonlyaccordingtosome,buttoall,thecommandmentsofGod"(q.114).St.Paulsaysthat"Christhasgivensomepastorsandsometeachers,fortheperfectingofsaints,fortheworkoftheministry,fortheedifyingofthebodyofChrist;tillweallcomeinthe unity of the faith and of the knowledge of the Son of God, unto aperfectman, unto themeasure of the stature of the fullness of Christ"(Ephes.iv.12).In2Cor.x.15hehopestobeenlargedamongthemwhentheirfaithshallbeincreased.TotheColossianshewrites:"Thatyemightwalkworthy of theLord, unto all pleasing, being fruitful in every goodwork, and increasing in the knowledge of God" (Col. i.10). To theThessalonians:"Yourfaithgrowethexceedingly,andthecharityofeveryoneofyoualltowardeachotheraboundeth"(2Thess.i.3).Thepsalmistsingsthat"therighteousshallflourishasapalm-tree";andSt.PaulsaystoTimothy,hissoninChrist:"Givethyselfwhollytothesethings,thatthyperfectingmayappeartoall"(1Tim.iv.15).Fromhisownexperiencetheapostle testifies: "Notas tho Ihadalreadyattained,but I followafter ifthat I may apprehend." And writing to the Corinthians, he draws apictureofthefruitofsanctification,saying:"Butweallarechangeduntothesameimagefromglorytoglory,evenasbytheSpiritoftheLord."

ButweshouldnotfallinthecommonerrorofapplyingtosanctificationwhatScriptureteachesconcerningthe"Children"andthe"perfect."Thiscauses confusion. Speaking of different classes of believers, Scripturerecognizes the fact that there are different degrees. This appears mostclearlyfromSt.John'sfirstepistle(ii.12-14),whereheaddressesbelievers

as"youngmen"andas"fathers,"evidentlywithreferencetotheirage,forhe places the latter as more mature in spiritual experience above theformer. In Heb. v.13, 14, St. Paul distinguishes the "perfect" who usestrongmeat,andthe"babes"whodependuponmilk.TotheCorinthians:"Brethren, I could not speak unto you as unto spiritual, but as untocarnal," i.e., to thosewho cannot bearmeat, butwhomust still be fedwith milk (1 Cor. iii.11ff:). That these words relate to sanctification isevidentfromwhatfollows:"Foryeareyetcarnal,whereasthereisamongyouenvyingandstrife(ver.3).Ofhimselfhetestifies:"WhenIwasachildI understood as a child; butwhen I became aman I put away childishthings" (1 Cor. xiii.11). He exhorts the Ephesians (iv.14): "Be no morechildren tossed toand frowitheverywindofdoctrine";andamong thePhilippianshedistinguishestheperfectandthenotperfect,saying:"Letus,therefore,asmanyasbeperfect,bethusminded"(iii.15).

Hencetheapostleevidentlydistinguishedtwoclassesofbelievers:thosewhose condition is normal, and those who are still in a preliminarycondition. Scripture designates the former as "perfect," "adults," "menand fathers" to whom belongs the strong meat; the latter as "babes,""youngmen"whostillusethemilk.

Nowthequestionariseswhetherthetransitionfromtheformeruntothelatteristhesameasthegradualincreaseofsanctification.Generallytheanswerisaffirmative;butScriptureanswersitnegatively,forreasonsasclearasdaylight.Convincingproofwe find inPhil. iii.12-15. Inverse12St.Paulsays,"Iamnotyetperfect";anddirectlyafterthat(ver.15),andinthesameconnection,heputshimselfjustasdistinctlyamongtheperfect;yea,heoffershimselfevenastheirexample.

It is evident that when St. Paul, under the direct leading of the HolySpirit,declaresinthesamemomentthatheisnotyetperfect,andthatheisperfect,yea,theexampleoftheperfect,theword"perfect"maynotbetakeninthesamesenseinbothcases;intheoneitmusthaveadifferentmeaningfromthatintheother.

Theywhobelieveingradualsanctificationshouldnotappealtothisandsimilar passages to support their doctrine. Such misapplication ofScriptureisgristforthemillofthePerfectionists,whowithgoodreason

reply: "The apostles were evidently acquainted with saints 'whollysanctified'likeourselves."

Andwhatisthedifference?

Achildandamanarenotthesame;thelatterisphysicallyfullgrown,theformer isnot.The latterhavingattainedmanhoodentersuponthenewprocess of becoming nobler, more refined, inwardly stronger. The oakcontinues to grow until it has attained its full height, which processcoversmany years. But this is not the end of its development. On thecontrary, it does not begin to acquire its iron qualities until it is fullgrown.Thechild issent toschool for theexerciseof itspowers.Havingpassed through successive institutions, and being graduated from thehighest, he receives his diploma which declares that his education isfinished and that he is ready to enter upon his life's career; i.e., hiseducationisfinishedsofarastheschoolisconcerned.Butthisdoesnotimplythathehasnothingmoreto learn.Onthecontrary,onlynowarehis eyes opened to see the reality and actual condition of things. Hiseducationisfinished,andyetheonlybeginstolearn.

And the same applies to those whom Scripture calls "perfect." A newconvert should first go to school, and not, after the practise ofMethodism, [36] be directly put towork to convert others as a perfectbeliever.He is only a babe, says the apostle, a partaker ofmilk; and ababe can not be expected to assist asmidwife or nurse in the spiritualbirthofotherbabes.

ItisthegreatmistakeofmanySunday-schoolstomakesuckinglambsdotheworkofewes;ofneglectingtofeedthenew-bornbabeswithspiritualknowledge and discipline. And the insane notion, which is gaininggroundmoreandmore, thatayoungmanwhohasevincedbutaslightstirofspirituallifemustbepromotedatoncetothestateofthematureChristian,bringsdestructionupontheChurch.Thisiswhysofewinquireafter the truth, or seek to enrich themselves with spiritual knowledge;why the spiritual life seems to consistonlyof runningand racinguntil,spiritually exhausted and impoverished, men sit down bitterlydisappointed.ThismakesunhealthyChristians,spirituallyconsumptive,tall and thin, with glittering eye and hectic cheek, but without manly,

strengthandvigorouspulse.Ofcourse,suchcannotresistthewhirlwindof strange teachings without being carried about with every wind ofdoctrine.

Whereforewe repeat thatanew-bornbabemust firstbe fedwithmilk;thenbesenttoschool,nottoteach,buttolearn.AndtheministersoftheWord in the pulpit, parents at home, and teachers in our Christianschools should examine themselveswhether they understand the art offeedingthebabeswithmilk,whetherintheteachingthebreadisnottooheavy,whether theyhavenot forgotten that there are sucking lambs intheflock.

Of course, the time will come when the suckling will be able to digestsolid food.Knowledgewill accumulate, andby andbyhis educationbefinished. And then it would be exceedingly foolish not to go on toperfection, but to withhold solid food, and to continue to feed all themembersof the churchalikeonmilk.Sucha coursewould soonemptythechurch.Menprovidedwithspiritual teethcannot liveonsuchdiet.The preaching which is always laying the first foundations kills bothpreacherandpeople.

Hence there is a time in the life of the saintwhen this first process ofgrowthisfinished;whenbelievers,havingbecomemen,taketheirplaceamongthematureandperfect.Andinthissenseweheartheapostlesay:"Idonotbelongtothebabesintheirmother'slap,nortothechildrenatschool,buttotheadultsandtheperfectwhoseeducationisfinished.But,Obrethren, donot think that I amperfect inwardly, for I havenot yetattained;butIfollowafter,ifthatImayapprehendthatforwhichalsoIamapprehendedofChristJesus."

We see the same difference in plant and animal, in the natural andspiritualbirth.Thereisfirstagrowthtoattainthefullstature,thenonlytherealdevelopmentbeginswhichinthechildrenofGodistheunfoldingoftheholydispositionintheirownperson.Footnotes:

[36]Fortheauthor'ssenseinwhichhetakesMethodism,seesection5ofthePreface.--Trans.

ThePietistandthePerfectionist.

"He chastens us for our profit, that we might be partakers of Hisholiness."--Heb.xii.10.

SanctificationisagraciousworkofGod,wherebyinasupernaturalwayHe gradually divests from sin the inclinations and dispositions of theregenerateandclothesthemwithholiness.

Herewemeetaseriousobjectionwhichdeservesourcarefulattention.Tothesuperficialobserver,thespiritualexperienceofGod'schildrenseemsdiametrically opposed to this professed gift of sanctification. One says:"CanitbethatformorethantenyearsIhavebeenthesubjectofadivineoperationwherebymydesiresand inclinationsweredivestedofsinandclothedwithholiness?IfthisistheGospel,thenIbelongnottotheLord'sredeemed;forinmyselfIperceivescarcelyanyprogress;Ionlyknowthatmyfirstlovehasbecomecoldandthattheinwardcorruptionisappalling.Somedreamofprogress,but Idiscover inmyself scarcelyanythingbutbacksliding.No gain but loss, is the sad footing-up of the account.MyonlyhopeisImmanuelmySurety."

Whiletheexperienceofabrokenheartventsitsgriefinthisway,othersexhort us not to encourage spiritual pride. They say: "We should notfosterspiritualprideinGod'schildren,forbynaturetheyarealreadythusinclined.Whatismoreconducivetospiritualpridethantheconceitofanever-advancing holiness? Is not holiness the highest andmost gloriousattainment?Is itnotourcomprehensiveprayertobemadepartakersofHis holiness?Andwould youhave these souls imagine that, since theywere converted a number of years ago, they have attained already aconsiderabledegreeof thisdivineperfection?Wouldyougive licensetoolder Christians to feel themselves above their younger brethren?Holinesswantstobenoticed;henceyouincitethemtoadisplayoftheirgoodworks.WhatisthisbuttocultivateaspiritofPharisaism?

Wemaynotrestuntilthisobjectionofthesensitiveconscienceisentirelyremoved.

NotasthowecouldescapealldangersofPharisaism.Thiswouldsilenceeveryexhortationtoholyliving.Lightwithoutshadowsisimpossible;theshadowsdisappearonlyinabsolutedarkness.InthedaysoftheancientPharisee, Jerusalem, compared with Rome and Athens, was a God-fearingcity.Pharisaismwasnevermorebold than in thedaysofJesus.AndhistoryshowsthatthedangerofPharisaismhasalwaysbeenleastintheRomishandgreatestintheReformedchurches;andamongthelatter,it is strongest where the name of God is most exalted. Godliness isimpossiblewithouttheshadowofPharisaism.Thebrighterthelightandglory of the former, the darker the shadow of the latter. To escapePharisaism altogether one must descend into the lowest pest-holes ofsociety,wherenothingbridlesthepassionsofmen.

And this is natural. Pharisaism is not a common corruption, but themildew of the noblest fruit the earth ever saw -- viz., godliness. Thecircles that are free from Pharisaism also lack the highest good; how,then,coulditdecaythere?Andthecirclesinwhichthisdangerisgreatestaretheverycirclesinwhichthehighestgoodisknownandexalted.

But,apartfromthisaimlessskirmishingwiththePharisaicphantom,thescruplementionedabovehasourheartiestsympathy.Ifitweretruethatsanctificationsoimpressedthesoulastoinciteittopride,itcouldnotbethe realarticle; forofallunholinesspride is themostabominable. It isDavid'ssweetandsinceresupplication:"Keepbackthyservantalsofrompresumptuoussins;letthemnothavedominionoverme;thenshallIbeupright and shall be innocent from the great transgressions." (Psalmxix.13)The fundamental conception of grace is so intimately connectedwith the idea of becoming a little child, and its gift is so stronglyconditioned upon a humble disposition, that the gift which encouragesspiritualpridecannotbeagiftofgrace.

Butweareconfident that thedoctrineof sanctification,aspresented inthesepagesaccordingtotheHolyScripture,hasnothingincommonwiththis caricature. Since in Paradise sin sprang from the first satanicincitement to pride, and all spiritual and carnal unholiness still grows

from that poisonous root, it is evident that the first effect of theimplanted, holy disposition must be the humbling of this pride, thepullingdownofthisstronghold;andatthesametimethequickeningofahumble,meek,andchildlikespirit.

Theideathatsanctificationconsistsininspiringthesaintwithhorrorforgrossandoutwardsins,withoutapreviousbreakingdownofself-conceit,is unscriptural and opposed by the Reformed churches. The Scriptureteaches that theHoly Spirit never applies sanctification to the believerwithoutattackingallhissinsatonce."Asincereresolutiontolivenotonlyaccording to some, but to all the commandments of God" (HeidelbergCatechism).

Ofallsinsprideisthemostaccursed,forinallitsmanifestationsitisthetransgression of the first commandment. Hence real and divinelywrought sanctification is inconceivable without, first of all, destroyingpride, and creating a humble, quiet, self-distrusting, and childlikedisposition.

And this solves the whole difficulty. He who fears that gradualsanctification will lead to pride and self-conceit confounds its humancounterfeit with the real work divinely wrought. Wherefore, with thisobjection,hemustattackthehypocrite,andnotus.

However,awronginterpretationofwhattheScripturecalls"flesh"mightsuggest it. If "flesh" signifies sensual inclinations and bodily appetites,andsanctificationconsistedalmostentirelyinwarringagainstthesesins,sanctification thusunderstoodmightbe accompaniedby an increaseofspiritualpride.Butbysinful"flesh"theScripturedenotestheentireman,bodyandsoul,includingsinswhicharespiritualaswellassensual;hencesanctificationaimsatonceat thechangeofman's spiritualandsensualinclinations,andfirstofallathistendencytopride.

Intheprecedingarticlewesaidthatsanctificationincludedadescentaswellasanascent.WhentheLordraisesus,wealsodescend.Thereisnorisingof thenewmanwithoutadeathof theold; andeveryattempt toteachsanctificationwithoutdoingfulljusticetobothisunscriptural.

Weoppose,therefore,theattemptsofthePietistandofthePerfectionist,whosaythattheyhavenothingmoretodowiththeoldman,thatnothingremainsinthemtobemortified,andthatallthatisrequiredofthemistohurry thegrowthof thenewman.Andweequallyoppose theopposite;whichadmitsthedyingoftheoldman,butdeniestherisingofthenew,andthatthesoulreceivesallthatitlacks.

Every true and lasting conversion, according to our Catechism, mustmanifestitselfinthesetwoparts,viz.,amortificationoftheoldman,andarisingofthenew,inequalproportions.

And in answer to the question, "What is the mortification of the oldman?" the Heidelberg Catechism answers, "A gradual decrease," for itsays: "It isasinceresorrowofheart thatwehaveprovokedGodbyoursins; and more and more to hate and flee from them." While thequickeningofthenewmanisexpressedjustaspositively:"Itisasincerejoy of heart in God through Christ, and with love and delight to liveaccording to thewill of God in all goodworks" -- a declaration that isrepeated in the answer of the 115thquestion,which thusdescribes thismortification:"Thatallourlifetimewemaylearnmoreandmoretoknowoursinfulnature";andwhichspeaksofthequickeningofthenewmanas"becomingmoreandmoreconformabletotheimageofGod."

Hencetherearetwoparts,orrathertwoaspectsofthesamething:(1)thebreaking down of the oldman; (2) a growing conformity to the divineimage.

Tomortifyand toquicken, tokill and tomakealive,moreandmore --thisis,accordingtotheConfessionofthefathers,theworkoftheTriuneGodinsanctification.

Sin isnotmerely the "lackof righteousness."As soonas righteousness,goodness, and wisdom disappear, unrighteousness, evil, and folly taketheirplace.AsGodimplantedinmanthefirstthreenamed,sodoessinnotmerelyrobhimofthem,butitputsthelastthreeintheirplace.SindidnotonlykillinAdamthemanofGod,butalsoquickenedinhimtheman of sin; hence sanctificationmust effect in us the very opposite. Itmustmortify thatwhich sinhasquickened,andquicken thatwhich sin

hasmortified.

Ifthisruleisthoroughlyunderstood,therecanbenoconfusion.Ourideaof sanctification necessarily corresponds to our idea of sin. They whoconsidersinasamerepoison,anddenythelossoforiginalrighteousness,arePietists;theyignorethemortificationoftheoldman,andalwaysbusythemselves adorning the new. And they who say that sin is the loss oforiginal righteousness,anddeny itspositive,evileffects,are inclined toAntinomianism, and reduce sanctification to a fancied emancipationfromtheoldman,rejectingtherisingofthenew.

Ofcourse,thistouchesthedoctrineoftheoldmanandthenew.

Therepresentation that thesoulof theconverted isanarenawhere thetwoareengagedinahand-to-handfightisincorrect,andhasnotasinglesatisfactory text for its support. We reject the two followingrepresentations:thatoftheAntinomian,whosays:"Thebelievingegoisthenewman inChristJesus; Iamnotresponsible for theoldman, thepersonal, sinful ego; he may sin as much as he please"; and therepresentationofthePietist,whoconsidershimstilltheoldman,partlyrenewed, and who is always busy to remodel him. These two do notbelongtoChrist'sChurch.

TheScriptureteaches,notthattheoldmanissanctifiedbybeingchangedintothenew;butthattheoldmanmustbemortifieduntilnothingofhimremains.Neitherdoes it teach that in regenerationa smallpart onlyoftheoldmanisrenewed--theremaindertobepatchedupgradually--butthatanentirelynewmanisimplanted.

This isofgreatest importance for the rightunderstandingof theseholythings.Sinwroughtinusanoldman,thebodyofsin:notmerelyapart,butthewhole,withallthatbelongstohim,bodyandsoul.Hencethatoldman must die, and the Pietist with all his works of piety can nevergalvanizeasinglemuscleinhisbody.Heisaltogetherunprofitable,andmustperishunderhisjustcondemnation.

InlikemannerGodgraciouslyregeneratesinusanewcreature,whichisalso a complete man. Therefore we may not take the newman as the

gradualrestorationoftheold.Thetwohavenothingincommonbutthemutualbasisofthesamepersonality.Thenewdoesnotspringfromtheold,butsupersedeshim.Beingonlyinthegerm,hemaybeburiedinthenewly regenerate, but he will arise and then God's work appearsgloriously.GodishisAuthor,Creator,andFather.Nottheoldman,butthenewmancriesout:"Abba,Father!"

However,ouregoisrelatedtothedyingoldmanandtherisingnewman.Theegoofanon-electpersonisidentifiedwiththeoldman;theyarethesame.But in the consummationof theheavenly glory, the egoofGod'schildrenisidentifiedwiththenewman.

Butduringthedaysofourearthlylifethisisnotso.Thenewmanofanunregenerate,butelectpersonexistsapart fromhim,buthid inChrist.Heisstillweddedtohisoldman.ButinregenerationandconversionGoddissolves this unholymarriage, andHeunites his ego to the newman.Yet,despiteallthis,heisnotyetridoftheoldman.BeforeGodandthelaw, from the viewpoint of eternity, he may be so considered, but notactuallyandreally.

Andthis is thecauseof theconflictwithinandwithout.Allevil tiesarenot dissolved at once, and all holy ties are not united at once. By themystic unionwith Christ the child ofGod actually possesses the entirenew man, even tho he should die to-morrow; but he has not yet theenjoyment of it. Beingweaned to the newman beforeGod, he is, by apainfulprocess, yet todie to theoldman, andbydivine grace thenewmanistoberaisedinhim.Andthisishissanctification:thedyingoftheoldandtherisingof thenew,bywhichGod increasesandwedecrease.Blessedmanifestationoffaith!

TheOldManandtheNew.

"Thatwebeingdeaduntosinshouldliveuntorighteousness."--1Peter

iv.24.

ThePsalmistsings:"Theygofromstrengthtostrength,everyoneoftheminZionappearethbeforeGod." (Psalm lxxxiv.7)Wemustmaintain thisglorioustestimony,althoourownexperienceoftenseemstocontradictit.Notexperience,buttheScripture,teachesusdivinetruth;norisitasthotheprocedureofthedivineoperationinourownheartcoulddifferfromthe testimony of the Sacred Scripture, but that our experience ofteninterpretsourrealspiritualconditionincorrectly.

Our knowledge of self is very small. The plummet of our self-consciousness scarcely reaches below the surface, while God's holy eyepenetratesthewatersofthesoultotheverybottom.Weareignorantofmuch that takes place in the soul, and what we perceive of it oftenpresentsitselftoourconsciousnessasdifferentfromwhatitisinreality.If our self-knowledge were perfect, the testimony of our spiritualexperiencewouldbeasreliableasthatoftheScripture.Butthisnotbeingso,notevenamongGod'schildren,spiritualexperience,thohelpful,mayneverweaken theWordofGod.Hence, thowediscover inourselvesanever-growing weakness, the Scripture testimony is still sure: "They gofromstrengthtostrength."

Butwhogoesfromstrengthtostrength?Surelynottheoldman.Itmaynotbesaidthatregenerationeffectedachangeinhimwhichisconstantlyincreasing,whichenableshimtomakesuchcommendableprogressthatby divine help he will probably succeed in the end. This is not so.Scripture teaches that the oldman is dead, condemned to die forever;thatheisincorrigibleandcannotberestored,saved,orreconciled.Heishopelesslylost.Andinsteadofgraduallybecominghimselfagainhemustbecrucified,slain,andburied.Insteadofexpectinganythinggoodofhim,itshouldbeourglorytodietohimandberidofhim.

Neitherdoesthenewmangofromstrengthtostrength.Heisnotbeingputtogetherlittlebylittleuntilhecanstandonhisownlegs;but,sincewearetoliveforeverinthenewcreature,itmustbearealmanborninus.Andassuchhecannotincreasenordecrease;heonlyslumbersinthegermandmustarise.

Butmy person, as by faith I stand in Christ,must go from strength tostrength.Thatpersonwasonceborn in theoldman,and thereforewasborn in trespasses and sin, and is a child of wrath by nature. And hewould never have come out and escaped from the oldman of himself.Thathecouldnotdo.Hewasidentifiedwiththeoldmansocompletelythatthelatterwashisveryego.Hehadnootherlifeorexistence.Butinregeneration a change took place. By this divine act our person is inprinciple detached from his former ego in the old man. The root wasnotchedand,bytheconstantactionofstormandgravitation,theseveredpartsseparatedmoreandmore.Ourpersonisnolongeridentifiedwiththeoldman,butopposeshim.Eventhohesucceedsinenticingusagaintosin,evenintheyieldingwedonotwhatwewill,butwhatwehate.OnlyhearwhatSt.Paulsays: "ThegoodwhichIwouldIdonot,but theevilwhichIwouldnotthatIdo.Now,ifIdothatIwouldnot,itisnomoreIthatdoit,butsinthatdwellethinme."(Romvii.19,20)

WhereforethechildofGodmustnotbeidentifiedwiththeoldmanafterregeneration, for thisopposes theplain teachingof theWord.He is theoldmannomore,butwarsagainsthim.AsGod'schildheisbecomethenewman--notinpart,butwholly."Oldthingsarepassedaway,beholdallthingsarebecomenew."[37]Inthis,andnothingless,iscauseofhisglorying.Hispersonispassedfromdeathintolife.Heistranslatedfromthe kingdomof darkness into the kingdomofGod's dear Son.He is sofullyidentifiedwiththenewmanthat,whilestilllivinginthisworld,heisalreadysetwithChristinheaven,wherehiscitizenshipis,andwherehislifeishidwithChristinGod.

IfthewordofthePsalmistdoesnotrefertotheoldmannortothenew,towhom, then, does it refer?TheScripture answers: to believers, theirperson,theirego,which,beingdetachedfromtheoldmanandopposinghim, is identifiedwith thenew.Theygo fromstrength tostrength. It istruetheuseof"ego"inbothsensesisapttoconfuseone;yetSt.Pauldoesthesamething.Hesays"I"and"notI":"Ilive,yetnotI,butChristlivethinme."(Gal. ii.20)Thesamepersonwhofell inAdamandoutofAdamreceived the old man with whom for a time he was identified, is nowchanged, translated, and risen with Christ; out of Christ he received anewman,andwiththatnewmanheisbeingmoreandmoreidentified.

Hencehegoesfromstrengthtostrength.

Thisidentificationofourpersonwiththenewmanis,immediatelyafterregeneration,stillveryslight;whilewearesothoroughlyboundtotheoldman,withalmostallthefibersofourbeing,thatitseemsasthohewerestillourveryself.ButbytheoperationoftheHolySpiritwegraduallydieto the oldman, and at the same time the newman is quickened in usmore andmore. And, since both the dying of the old and the gradualrising of the new man are profitable to our person, the Holy Spirittestifies concerning His own work that we, God's children, go fromstrengthtostrengthuntileveryoneofusinZionappearethbeforeGod.Itrefersnotonlytoourgrowingintothenewman,butjustasmuchtoourgradual deliverance from the dying old man. In both it is the sameworking;hencebothaffordusincreaseofstrength.

We consider first the dying of the old man as far as it relates tosanctification.

Thisdyinghasnoreferencetoourownactivity,alludedtobytheofficeofbaptism,"Thatwemanfullyfightandovercomesinandthedevilandallhisdominion";onthecontrary,itreferstothefruitofthecrossofChrist.Thequestion,"Whatfurtherbenefitdowereceivefromthesacrificeanddeath of Christ on the cross?" theReformedChurch answers: "That byvirtuethereofouroldmaniscrucified,andburiedwithHim;thatsothecorrupt inclinations of the fleshmay nomore reign in us" (HeidelbergCatechism,q.43).Hencethedyingoftheoldmanisnotthefruitofourlabor;butChristaccomplishesitinusbyvirtueofHiscrossthroughtheHolySpirit.

InordertoeffectthisinustheHolySpiritdivertsourpersonalaffections,inclinations, anddispositions from theoldman, towhomhitherto theyhavebeenardentlyattached,sothatnowwebegintohatehim.

It is possible for friendship to die.Wemay have been intimate with apersonwhomwe afterward discovered to be a bad character. Thennotonly is the friendship broken, but our affection ceases. We regret ourformerintimacy,andwedespisehimallthemorecordiallyasheprovestobemoredeceitfulandmalicious.Andthisappliestoourrelationwith

theoldman.Formerlyweweremost intimatewithhim.Wesharedhiswill, his sympathies, andhis affections.We livedone lifewithhim.Wefeltourselvesboundtohimbythetenderestties.Wecouldnotbehappybut in his company. But there came a change.We acquired a differenttaste.Webecameacquaintedwithanotherandbetterman--viz.,thenewmaninChristJesus--andwebecameveryintimatewithhim.Andthisnobleintercoursediscoveredtousthethoroughbasenessandcorruptionoftheoldman.Thenourloveceasedandwebegancordiallytohatehim.

It is true thatour formerconnectionbringsus in frequent contactwithhim.Onsuchoccasionsheoftenenticesusbyhiscunning,butnottoourdelight;andbeingonlyhalfwilling,oursoulsprotest;andassoonasthesiniscommittedwearefilledwithself-loathingandcontrition.

Andthis reversalofouraffections isnotourwork,but thatof theHolySpirit.NotthatwedenythatHeoftenusesusasinstruments,orpromptsustoexertourselves,butthechangingofourinclinationsisnotourwork,butthedirectoperationofGodtheHolySpirit.

How it is performed we can understand but partly. Essentially it is amystery, just asmuch as regeneration. Being God, the Holy Spirit hasaccess to our heart, He discovers our personality, the nature of ouraffections,andinwhatwaytheiractionmaybereversed.Butourinabilitytofathomthismysterydoesnotintheleastaffectourfaithinthematter.

Sincethedyingoftheoldmaniseffected,notbyourgoodworks,butbytheimplantingofadispositionandinclinationrepugnanttotheoldman,our own work is entirely out of the question; for our own heart isinaccessibletous.Wehavenopoweroverourinwardperson;welackthemeanstocreateanotherinclination;andwhenwedenythisweareself-deceived. God the Creator alone can do this, and in doing it He isirresistible.Hatredagainsttheoldman,oncehavingenteredthesoul,isapowerthatsimplyoverwhelmsus.Evenwhenenticedbyhim;wecannotbuthatehim.

TheseventhchapterofRomansisveryinstructiveinthisrespect.St.Paulsays,"IdelightinthelawofGodaftertheinwardman,"(Romvii.22)i.e.,aftermyinwardaffections.Thereisindeedanotherlawinhismembers,

whichbringshimintocaptivitytothelawofsin;buthehasnottheleastloveorsympathyforthatlaw,butwiththelawofhismindwarsagainstit.

Anyother representationcontradicts thispositive testimony,utteredbythemouthofthemostexcellentoftheapostles,underthesealoftheHolySpirit. He that believes embraces the Son, and can not but receiveimpressions and be swayed by influences that cause his affections andinclinationstobecomeradicallychanged.Abelieverisinternallywroughtupon.Allhisformerdealingswiththeoldman--pride,hardnessofheart,deceit, and thirst for revenge -- now fill him with horror; what wasformerlytohimtheprideoflifeandthelustoftheeyesisnowvexationofspirit,asherealizeshowshamefulandabominableitis.

Sohegraduallydiestotheoldman,until,inthehourofdeath,heisfullydelivered.God'schildremainstheoldman'sgrave-diggeruntilthehourofhisowndeparture.

Nevertheless he dies to him so completely that at last he loses allconfidence in him, thoroughly convinced that he is without excuse, anabominablewretch,areprobate,andadeceiver,capableofallevil.Andwhen occasionally he indulges in scornfulmirth at the oldman's prideandpractises, it is not in boastfulness of his ownwork or of his fellowmen,butgloryingonlyinthegraciousworkofhisGod.Footnotes:

[37][2Corinthians5:17]

TheWorkofGodinOurWork.

"And the very God of peace sanctify you wholly; and I pray God yourwholespiritandsoulandbodybepreservedblamelessuntothecomingoftheLordJesusChrist."--1Thess.v.23.

The difference between sanctification and good works should be wellunderstood.

Manyconfoundthetwo,andbelievethatsanctificationmeanstoleadanhonorable and virtuous life; and, since this is equal to good works,sanctification,withoutwhichnomanshallseeGod,ismadetoconsistintheearnestanddiligentefforttodogoodworks.

Butthisreasoningisfalse.Thegrapeshouldnotbeconfoundedwiththevine, lightning with thunder, the birth with the conception, any morethan sanctification with good works. Sanctification is the kernel fromwhichthebladeandfullearofgoodworksshallspring;butthisdoesnotidentifythekernelwiththeblade.Theformer lies inthegroundandbyits fibers attaches itself to the furrow internally. The latter shoots fromthe ground externally and visibly. So is sanctification the implantingofthe germ, of the disposition, and inclination which shall produce theblossomandfruitofagoodwork.

SanctificationisGod'sworkinus,wherebyHeimpartstoourmembersaholy disposition, inwardly filling us with delight in His law and withrepugnance to sin.But goodworks are acts ofman,which spring fromthis holy disposition.Hence sanctification is the source of goodworks,thelampthatshallshinewiththeirlight,thecapitalofwhichtheyaretheinterest.

Allowustorepeatit:"sanctification"isaworkofGod;"Goodworks"areof men. "Sanctification" works internally; "good works" are external."Sanctification"impartssomethingtoman;"goodworks"takesomethingoutofhim."Sanctification"forcestheroot intotheground;todo"goodworks" forces the fruit out of the fruitful tree. To confound these twoleadsthepeopleastray.

ThePietistsays:"Sanctificationisman'swork;itcannotbeinsisteduponwithsufficientemphasis.Itisourbestefforttobegodly."AndtheMysticmaintains:"Wecannotdogoodworks,andmaynotinsistuponthemformanisunable;Godaloneworkstheminhimindependentlyofhim."

Of course, both are equally wrong and unscriptural. The former, in

reducingsanctificationtogoodworks,takesitoutofGod'shandandlaysituponman,whonever canperform it; and the latter, inmakinggoodworkstaketheplaceofsanctification,releasesmanfromthetasklaidonhimandclaimsthatGodwillperformit.Botherrorsmustbeopposed.

Bothsanctificationandgoodworksshouldreceiverecognition.Ministersof theWord, and through them the people of God, should understandthat sanctification is an act of God thatHe performs inman; and thatGodhascommandedmantodogoodworkstothegloryofHisname.Andthis will have twofold effect: (1) God's people will acknowledge theircompleteinabilitytoreceiveaholydispositionotherwisethanasagiftoffreegrace,andthentheywillearnestlyprayforthisgrace.(2)Theywillpray thatHiselect, inwhomthiswork isalreadywrought,mayshow itforthinGod-glorifyingworks:"ChoseninChristJesus,thatweshouldbeholyandwithoutblamebeforeHiminlove"(Ephes.i.4).

Thothisdistinctionisveryclear,twothingsmaycauseconfusion:

First, the fact that holiness may be attributed to the good worksthemselves. Onemay be holy, but also do holy works. The Confessionspeaksofthe"manyholyworkswhichChristhasdoneforusandinourstead"(art.22).Henceholinessmaybeexternalandinternal.

The following passages refer, not to sanctification, but to good works:"Seeingthatall thesethingsshallbedissolved,whatmannerofpersonsought ye to be in all holy conversation?" (2 Peter iii.11). "AsHewhichhathcalledyouisholy,sobeyouholyinallmannerofconversation"(1Peteri.15)."Thatwebeingdeliveredoutofthehandsofourenemies,mayserveHimwithoutfear,inholinessandrighteousnessallthedaysofourlife"(Lukei.75).

Wefindthattheword"holy"isusedofbothourinwarddispositionandofitsresult,theoutwardlife.Itmaybesaidofthespringaswellasofthewater, that it contains iron; of the tree aswell as of the fruit, that it isgood; of the candle as well as of the light, that it is bright. And, sinceholiness may be attributed to both the inward disposition and theoutward life, sanctification may be understood as referring to thesanctification of our life. This may lead to the supposition that an

outwardlyblamelesslifeisthesamethingassanctification.Andifthisisso,thensanctificationisbutadutyimposed,andnotagift imparted.Itshouldthereforebecarefullynoticedthatthesanctificationofthemind,affections,anddispositionsisnotourwork,butGod's;andthattheholylifewhichspringsfromitisours.

Second,theothercauseofconfusionisthemanyScripturepassagesthatexhort and encourage us to sanctify, purify, and perfect our lives, yea,even"toperfectourholiness"(2Cor.vii.1);to"yieldourselvesasservantsto holiness" (Rom. vi.19); and to be "unblamable in holiness" (1 Thess.iii.13),etc.

Andwe should notweaken these passages, as theMystics do;who saythat these textsmean, not thatwe should yield ourmembers, but thatGodHimselfwilltakespecialcarethattheybesoyielded.Thesearetricksthat leadmentotriflewiththeWord.It isanabuseoftheScriptureforthe sake of introducing one's own theories under the cover of divineauthority.Thepreacherswho for fearof imposing responsibilitiesuponmen abstain from exhortation, and dull the edge of the divinecommandments by representing them as promises, take a heavyresponsibilityuponthemselves.

Foralthoweknow thatnomanbaseverperformeda singlegoodworkwithoutGod,whowroughtinhimbothtowillandtodo;althoweheartilyagreewith the Confession, "Thatwe are beholden toGod for our goodworksandnotGodtous"(art.24);andrejoicewiththeholyapostleinthefact,"ThatGodhasbeforeordainedthegoodworksthatweshouldwalktherein" (Eph. ii.10); yet this does not absolve us from the duty ofexhortingthebrethren.

It isa fact thatGodispleasedtousemanasan instrument,andbythespur of his own ability and responsibility to incite him to activity. Acavalrymanonthebattle-fieldisfullyawarehowmuchhedependsuponthegoodservicesofhishorse;andalsothattheanimalcannotrununlessGod enabled it. Being a godlyman, he prays beforemounting that theLordenablehishorsetobringhimvictory;butafterheismounted,withspurandknee,reinandvoice,heusesallhisstrengthtomakethehorsedowhat it shoulddo.And thesame is trueof sanctification.Unless the

breathoftheLordblowthroughthegardenofthesoul,notaleafcanstir.TheLordaloneperformstheworkfromthebeginningtotheend.ButHeperforms, it partly by the aid of means; and the instrument chosen isoften man himself, who cooperates with God. And to this humaninstrumentality the Scripture refers when, in connection withsanctification,itadmonishesustogoodworks.

As innatureGodgives the seedand the forces in the soil and rainandsunshinetomaturethefruitoftheearth,whileatthesametimeHeusesthefarmertoperfectHiswork,soitisalsoinsanctification:Godcausesittoworkeffectually;butHeemploysthehumaninstrumenttocooperatewithHim,asthesawworkstogetherwithhimthathandlesit.

However,thisshouldnotbeunderstoodasthoinsanctificationGodhadmadeHimselfabsolutelydependentuponthehumaninstrument.Thisisimpossible; by nature man can indeed mar sanctification, but neverfurtherit.Bynaturehehatesandopposesit.Moreover,heisabsolutelyunabletoproducefromhisowncorruptnatureanythingforhisgrowthinsanctification. His instrumental cooperation should therefore not beabused either by ascribing toman a power for good, or to obscure theworkofGod.

Carefuldiscriminationisnecessary.Hethatimplantstheholydispositionis the Lord. The combined exertions of all these instruments could notimplant one single feature of the holy mind, any more than all thecarpenter'stoolstogethercoulddrawthemoldingofonepanel.Theartistpaintsuponthecanvas;butwithalltheirexertionshispalette,brush,andpaint-boxcouldneverdrawasinglefigure.Thesculptormoldstheimage;butofthemselveshischisel;mallet,andstoolcannotdetachasinglechipfromtheroughmarble.Toengravethefeaturesofholinessinthesinnerisaworkinthehighestsenseartistic,unspeakablydivine.AndtheArtistwhoexecutesitistheLordasSt.PaulcallsHim,theArtistandArchitectoftheCitywhichhasfoundations.ThefactthattheLordispleasedtouseinstruments for some parts of the work does not impart to them anyvalue,muchlessanyabilitytoaccomplishanythingofthemselveswithouttheArtist.HeistheonlyWorker.

But as Artist He uses three different instruments, viz., the Word, His

providentialdealings,andtheregeneratepersonhimself.

1. TheWord is a vital power in the Church which pierces even to thedividingasunderofthejointsandthemarrow,and,assuchitisadivinelyordained instrument to create impressions in a man; and theseimpressions are themeans bywhichholy inclinations are implanted inhisheart.

2.Life'sexperiencesalsomakeimpressionsinusmoreorlesslasting;andtheseGodusesalsotocreateholydispositions.

3.Thethirdinstrumentreferstotheeffectofhabit.Repeatedsinfulactsmakethesinnerboldandcreatesinfulhabits;inthiswayhecooperatestomakehimselfagreatersinner.Inasimilarsensethesaintcooperatesinhisownsalvationbyallowing theholydisposition to radiate ingoodworks. The frequent act of doing good creates the habit. The habitgradually becomes a second nature. And it is this mighty influence ofhabitwhichGodusestoteachusholiness.InthiswayGodcanmakeonesaintinstrumentalinthesanctificationofanother.

Anarchitectbuildsapalacewhichmakeshim famousasanartist. It istruethecontractor,animportantpersoninhisplace,erectsthestructure;buthisnameisscarcelymentioned,itisthearchitectaloneforwhomallthepraiseisreserved.InsanctificationitisnottheWordbyitselfthatiseffectual, but that Word handled by the Holy Spirit. Neither is it theexperienceoflifealone,butthatexperienceemployedbytheHolyArtist.Neither is it the regenerate person who serves as foreman, but theglorious,TriuneGod,inwhoseservicehelabors.

ThePersonSanctified.

"Theputtingoffofthebodyofthesinsoftheflesh."--Col.ii.11.

Sanctificationembracesthewholeman,bodyandsoul,withalltheparts,members,andfunctionsthatbelongtoeachrespectively.Itembraceshispersonand,allofhisperson.This iswhysanctificationprogressesfromthehour of regeneration all through life, and canbe completedonly inandthroughdeath.

St.PaulpraysforthechurchofThessalonica:"TheGodofpeacesanctifyyouwholly, andmayyourwhole spirit and soul andbodybepreservedblameless unto the coming of our Lord Jesus Christ." (1 Thess. v.23)Sanctification is essentially a work of one piece, simply because ourpersonisnotpiecedtogether,butisorganicallyoneinallitsparts.

The sinner's holiness or unholiness embraces his whole being. He is asinnernotonlyinhisbody,butinhissoul,andevenmoresoandinhissoul not only because his will is unholy, but also because hisunderstanding is unholy, and even more so. The memory, theimagination, andall thatbelongs tohimasamanare radicallydefiled,desecrated,andcorruptedbysin.Heliesinthemidstofdeath.Eveninasmallchild,everypartisaffected.Withouttheleastexertionhelearnsastreet-song,while itseemsalmost impossibletocommitonestanzaofapsalm.

Ifsanctificationhasreferencetotheinheritedstain,asjustificationtotheinherited guilt, it follows that sanctification must extend as far as theinheritedstain. Ifman'sentireperson iscoveredwith thepoisonof thestain,itmustbecoveredmuchmoreabundantlybysanctification.

Sinisdisturbance,derangement,discord,andwarfareinhomeandheart,and isnotovercomecompletelyuntil supersededbyholypeace.This isthereasonwhySt.PaulcallstheGodofsanctificationtheGodofpeace;and so he prays for the Church that the God of peace sanctify themwholly,or literally, "unto the full end," so that theendof sanctificationmaybeaccomplishedinthemperfectly.[37]

However,thestarting-pointofthisgraceliesnot inthebody,but inthesoul.Sinstarted in thesoul,not in thebody;hence themortificationofsinmustalsobegininthesoul.

It is directed, first of all, to the consciousness and to its faculties ofcognition, contemplation, reflection, and judgment. Sanctificationproceeds,notfromthewill,butfromtheconsciousness.Sanctificationistomake conformable to the will of God, and this requires, in the firstplace, that His good and perfect and acceptable will become a livingreality to the consciousness, conviction, and conscience. The things ofwhichoneisignorantdonotaffecthim;butignoranceofthedivinewillissin,andthismustbeovercomefirstofall.

Buthow?Bycommittingtomemory?BylearningtheCatechism?Bynomeans. The sanctification of the consciousness consists in God's act ofwritingHislawinourhearts.True,therearestillafewtracesofthatlawwritteninthesinner'sheart,astheapostlewritesthattheGentileswhoarewithoutthelawarealawuntothemselves;butthisisatthemostbutthe fermentationof a higherprinciple in a sinful personwhich cannotmaintain itself. The Nihilist and Communist of the day show to whatextent the heartmay lose the sense of the first principles of right andrighteousness.ButwhentheScripturepromisesthattheLordshallwritethelawintheirhearts,andthattheyshallteachnomoreeverymanhisneighbor,saying,"KnowtheLord, forall shallknowhimfromthe leastuntothegreatest,"(Heb.viii.11) itoffersussomethingentirelydifferentand farmoreglorious.And this is accomplished,notbyoutward study,butbyinwardapprehension;notbyanexerciseofthememory,butbyarenewingofthemind,asSt.Paulwrites:"Benotconformedtothisworld,butbeyetransformedbytherenewingofyourmind,thatyemayprovewhatisthatgoodandacceptableandperfectwillofGod."

Ezekiel prophesied of this renewing of themindwhen he said: "A newheartalsowillIgiveyou,andanewspiritwillIputwithinyou."(Ezek.xxxvi.26) Instruction formerly receivedmaybeusedasameans to thatend;buttheinstructionwhichthehumanspiritreceivesinsanctificationisnothuman,butdivine.Henceitissaid:"TheyaretaughtoftheLord"(Isa. liv.13); "Everyman, therefore, that hath heard and learned of theFathercomethuntoMe"(Johnvi.45);"IwillputMylawintotheirminds,andwillwriteitintheirhearts."(Jer.xxxi.33)

Since the books ofMoses emphasize the fact that the tables of the lawwerewritten,notbyMoses,Aholiab,norBezaliel,butdirectlybyGod's

own finger, it follows from the nature of the case that the Scriptureintends to present thiswriting upon the tables of the heart, not as thework of man, but as the direct work of God. The sanctification of thehumanconsciousnessiswroughtinusbyGodinadivine,unfathomable,and irresistibleway; butnot independently of theWord, for thatWorditself is divine, and thepreachingof theWord isdivinely ordainedandinstituted. But, since theWord and the preaching can only present themattertotheconsciousness,itistheHolyGhostwhomakesthehearttounderstand it, declares it to the consciousness, works conviction, andcauses the consciousness to assent to it, and thus enables it to feel thepressurewhichproceedsfromthatwhichiswrittenontheheart.

Hence the sanctification of the consciousness consists, not only inreceiving new knowledge, and in being impressed with quickenedconceptions, but also in having the reason qualified for the exercise ofentirelydifferentfunctions.Forthenaturalmandoesnotunderstandthethings of the Spirit of God; but the spiritual man, i.e., he whoseconsciousness is regenerated, sanctified and enlightened discerns allthings;forsuchaman,saysSt.Paul,hasthemindofChrist.

However, the sanctificationofour consciousnessdoesnot complete thesanctification of our person. On the contrary, for altho the will isabsolutely dependent upon the consciousness, yet even thewill itself iscorrupted by sin. It didnot lose its functional operation; but, as in thesinner the judgment still judges and the feeling still feels, so is thewillstillabletowill.Butitsabilitytoreachoutineverydirectionislost;andthecalamityhasbefallenusthatbynaturewecannotwillwhatGodwills.

Andthatstiffnessandhardnesswhichpreventthewill'sfreeactioninthisrespectmustberemoved.TheScripturecallsthisthetakingawayofthestonyheartandthegivingofaheartoffleshwhichisnolongerhardandinsensible.Where sinhadbound thewillby inclining it toevil, therebydeprivingitofthepowerofbendingintheoppositedirection,i.e.,towardGod,thegraciousgiftofsanctificationnowcomestorelievethatbendingovertohell,andtogiveitpowertoinclinetoGod.

Formerly our knowledge and conviction of the oughtness of things didnot avail; for they left ourwill powerless as a chainedwheel, unable to

turn in the rightdirection.Butnot onlyhad the consciousness abetteridea of and clearer insight into the oughtness of things, and we hadassentedtoit,butthewillwasalsoinclinedbycorrectvolitiontochoosethegood;thentheworkofGodhadattaineditsend,hadaccomplisheditspurpose;andhadchangedthewholeman.

And thus man regains also control over his passions. Every man haspassionsandpropensitieswhichsinhasmadeunrulyanduncontrollable.In fact,man is their toy; they canusehimas theyplease. It is true theunconverted sometimes succeed in curbing and muzzling one passion,but always by becoming more hopelessly the slaves of another.Dissipationisconqueredonlybytheexcitementofavarice;sensualitybycherishinginwardpride;angerbynursingthethirstforrevenge.KamoshiscastoutonlytomakeroomforMolech;thenorthwindconjuredawayonlytobefollowedbyablastfromtheeast.

But the passions of the saint are controlled in a different way.Sanctificationgivesthemanotherdirection.Hefeelstheirwhipandspur,but theyare tohim theviolenceofa foreignpower.WhereforeSt.Pauldeclares"It isnomoreI thatdo it,butsin thatdwelleth inme." (Rom.vii.17,20)AndnopassioncanovertakehimwhichinthepowerofGodhecannotmasterandcontrol.

Sanctification embraces, in the second place, the body. Both sin andholiness affect the body not as tho it were the seat of sin, which isManicheanheresy, but in the sense inwhich Scripture disapproves theactoftouchingacorpse.Thebodyistheinstrumentofthesoul;hencethemembersmaybeusedforholyorunholypurposes,andoffereithertheircooperationorresistanceforsuchpurposes.Whodoesnotknowthatanexcess of blood inflames the ugly temper and excites to anger; thatirritablenervesmakeoneimpatient;andgreatmuscularenergytemptstorecklessness?Manyare theconnectionsbetweentheoperationsofbodyand soul; and, inasmuch as theHoly Spirit brings the bodilymembersinto subjection to the reign of the new life, sanctification does indeedaffect the life of the body. This appears from the fact that the body iscalledthetempleoftheHolySpirit.St.Paulcallsit"theputtingoffofthebodyofsinoftheflesh"(Col.ii.11);andagainhesaith:"Letnotsinreigninyourmortalbody,thatyeshouldobeytheluststhereof"(Rom.vi.12).

Hencetheoldmanisjustasbadandbecomesevenworse;butthereisatthesametimeagradualweakening--andthusdiestohisevillusts,whilethenewmancontinuesnotonlyholyandintact,butgraduallymastersusand enables us to present our bodies a living sacrifice, holy and well-pleasingtoGod,whichisourreasonableservice(Rom.xii.1).

All this is wrought by the Holy Spirit who dwells in our hearts, theComforter,Guide, andTeacher of the desolate. Christ is far fromus inheaven sitting at the right hand of God. But the Holy Spirit is pouredforth. He dwells in the Church on earth. Hg abides with us as ourComforter:

Henceweshouldnotimaginethatweareafull-rigged,well-provisionedcraftwhich,at itsownriskandwithoutapilot, swiftlycarriesus to thehavenofrest;forwithoutwindandtidewecannotmoveourcraftatall.TheheartofthesaintisaBethel;whenherisesfromblesseddreamsheiseversurprisedtofindthatGodisinthisplaceandheknewitnot.Whenwearecalledtospeak,act,orfight,wedosoasthoweweredoingitallourselves,notperceivingthatit isAnotherwhoworksinusbothtowilland to do. But as soon as we have finished the task successfully andagreeablytothewillofGod,asmenoffaithweprostrateourselvesbeforeHimandcry,"Lord,theworkwasThine."

And thisgoesagainst theoldman.Before thework isundertakenhe isfearfulandillatease;butassoonas it is finishedheis fullofboasting,andtheincenseofhumanpraiseissweetinhisnostrils.ButGod'schildworks in simplicity and spontaneously, brings the sacrifice of his laborhopingagainsthope,withall theexertionof the talentwhichGodgavehim.Butthelaborfinished,hewondershowheeveraccomplishedit,andhe finds the only solution in the fact that there isOnewho powerfullywroughtinandthroughhim.Footnotes:

[37] This is not the place to discuss the opinion held by many, that 1Thess.v.23teachestrichotomy,i.e.,thethreefolddivisionofman'sbeing.Letthisonlybeobserved,thatitdoesnotread,"Ehdpopovs,""inallyourparts,"followedbythesummingupofthoseparts,spirit,soul,andbody;

butthatitreads"O2.OTEXEGS,"whichrefers,nottotheparts,buttothefinalend,"TEXOS."Moreover,itshouldbenoticedthatinthosepassageswhich oppose the spiritualman to the natural--i.e., the pneumatical tothe psychical, as in 1 Corinthians 2:14, 15--theword "rvevpa" indicatesthenewlife-principle,ofwhich itnevercanbesaidthat itbepreservedblameless.Forthis'rvevjua"issinlessbynature.Calvinexplains"spirit"and"soul"bymakingthemtorefertoourrationalandmoralexistenceasbeings endowed with reason and volition, both modes of the soul'sexistence.

GoodWorks.

"ForweareHisworkmanship,createdinChristJesusuntogoodworks,whichGod hath before ordained thatwe shouldwalk in them." Ephes.ii.10.

Good works are the ripe fruit from the tree which God has planted insanctification.

In the saint there is life; from that life workings proceed; and thoseworkings are either good or evil. Hence good works are not added tosanctification for mere effect, but belong to it. The discussion ofsanctificationisnotcompletewithoutthediscussionofGoodWorks.

Whatevermanmaybe,worksalwaysproceedfromhim;andsinceworksareneverneutral,buteitherconformordonotconformtothedivinelaw,it follows that every man's works are either good or evil, actual sins(Peccataactualia)orgoodworks.Infact,everylifehasitsownenergizing.Without it it is no life. Properly speaking, life in the saint does notproceed from sanctification, but sanctification lends it tone, color, andcharacter.

Inagardenwheretheconditionsareallequal,andthereisthesamesoil,the same fertilizer, etc., different fruit-trees are planted. Evidently, theworkingthatmakesthetreesgrowis fromthesoil; for ifplanted inthegarret, theywill not grow.But the cause that produces peaches on onetreeandgrapesonanother isnot inthesoil,but inthetrees.Hencewemust distinguish the working itself from the shade, the tone, thecharacter, thepeculiarpropertywhich thatworkingassumes.ThewindthatproducessweetestmusicfromtheEolianharp,byblowingthroughabroken window-pane produces doleful sounds. It is one operation butdifferent effects. In the meadow next to the tender clover grows thepoisonouswolf's-milk.Yetboth lift their littleheads fromthesamesoilanddrinkinthesameair,sunlight,andrain.Althothevitalenergyisthesame, the difference in the seeds causes differences in the plants, andoppositeeffects.

Thesameappliestothegardenofthesoul,wherethehumanlifeisinfullactivity.Butthatsamehumanlifeproducesabaseactto-dayandaheroicact to-morrow.There isbutoneworking,but thecolorsvary, itmaybewhiteorblack,darkorlight.

Andthiswefind,thatinthegardenofthesoulallspontaneousgrowthisa growth of weeds; while the seed which God has planted producesprecious fruit. The effects of sanctification are evident. It causes sweetwaterstoflowfromabitterfountain.Itlendstoeveryoperationitsownqualityandproperty,andgivesitadirectionwhichworksforgood.Andthusgoodworksproceedfromthemanlostinhimself.

Ofcourse, in theroot, thisapparently identicalworking is twofold.Onesprings from the old nature, the other from the new; the one from thenatural, the other from the supernatural.But since this distinctionwasdiscussedatlargeinthechapteronRegeneration,wetreatitnowsimplyfromtheunityoftheperson:

AlthoweheartilyagreewiththeConfession,"Thataregeneratedpersonhasinhimatwofoldlife:theonetemporalandcorporeal,thatwhichhehasfromthefirstbirthandiscommontoallmen;theotherspiritualandheavenly,whichisgivenhiminthesecondbirth,andwhichispeculiartoGod'select"(art.35);yetthisdoesnotaffecttheunityoftheperson,nor

doesitalterthefactthattheoperationsofboththeoldandthenewlifearemy operations. If I dividemy person, and take the natural and thesupernaturaleachby itself, then there isnosanctificationatall; for thecorrupt life ofmy old nature is not sanctified, but crucified, dead, andburied; and my heavenly, spiritual, and regenerated life can not besanctified inasmuch as it never was sinful nor ever can be. Hence insanctificationwehavetoconsiderlifefromtheviewpointoftheunityandindivisibilityoftheperson.Themanwhowasfirstweddedtothecorruptnature,andwhoisnowweddedtothenewman,wasthenevilandisnowto become good; wherefore his life must receive the holy desire,inclination,anddisposition.Andthenonlyitispossibleforittoproducegoodworks.

Aworkisgoodwhenitisconformabletothedivinelaw.

1.ThefirstpointisthatGodalonepossessestherighttodeterminewhatisgoodorevil.

Manalsocanacquirethisdiscernment,butonlybybeingtaughtofGod.Butassoonashepresumeshimselftodeterminethedifferencebetweengoodandevil,HeviolatesthedivinemajestyandGod'sinalienablerighttobeGod.Notoneman,normanymen,norallmenandangelstogethermaydothis.Itdoesnotbelongtothem.ItistheeternalprerogativeoftheAlmighty Creator of heaven and earth. He alone determines good andevil,foreverycreature,fortimeandeternity.

ThatwhichHedemandsofeachlifeshallbethelawofthatlife,ofallthatbelongs to it,andunderallcircumstances;a law inwhichall thedivineordinances are comprehended. His law, tho its principles are brieflycomprehendedintheTenCommandments,risesfromthesetenstemsinbranchesandboughsbroadanddense,andformsinitscompletenessoneimmeasurableroofofleaveswhichovershadowstheentirehumanfamilyinallitsvariegations.

Hence there isnot the remotest chancehere to compromise.God'swillandlawareabsolute;ruleoverall;arebindingineverydomain,andcannever be repealed. And where, in the delicate works of a watch, thethousandthpartofamillimeterisallowedtoawheelforvariation,inthe

divinelawsuchplayisunthinkable.ThelawofGodbrooksnoteventhedeviationofahair'sbreadth,norofanyinfinitesimalfractionthereof.

Henceagoodworkdoesnotsignifyaworkmerelynotevil;noraworkcontaining some good, or simply passable; nor a work whose goodintention is evident. But a good work is nothing else and nothing lessthanagoodwork.Anditisnotgoodunlessitisabsolutelygood,i.e.,inallitsparts equally conformable to thedivinewill and law.Apeach isnothalfapearandhalfagrape,butabsolutelyapeach;soagoodworkisnotmerely passable, partlywell intentioned, but absolutely conformable towhatGodhasdeterminedtobegoodwithregardtothatwork.

Itisreadilyseenthatunlesssanctificationwereadaptedtoenablemantoperformsuchawork,hewouldneveraccomplishit.Asitisthepeculiarhabitofapeach-tree,throughitsascendinglife,toimparttothefruittheflavorofthepeach,andofthegrape-vinetogivetoitsfruittheflavorofthegrape,soitisthepeculiarqualityofthesoulsanctifiedinprincipletoimpart to its fruit the flavor of the law. Sanctification does notmerelyinspire the soulwith adesire for somethinghigher, but it imparts to itsuchadisposition,tone,shade,flavor,andcharacterthatityieldstothedivine law. And the law puts its impress upon the soul. The soul'saspirationisnomoreavagueideal,butithasapositivepleasureinandadesire and love for all, the commandments of God. And, sincesanctification engrafts the law upon the soul, it is possible that theworkingwhichfollowsshouldbeconformabletothelaw.

We say "possible," for from his own sad experience God's child knowsthatitispossibletobeotherwise,andthatmanysummerscomeandgowithoutreapingfromhisbranchesanynoticeableharvestforthegloryofGod.

2.Thisbringsustothesecondpoint.Agoodworkmustbeoffaith.

Sanctification itself is not of faith. It has nothing to dowith faith. It iswrought by God Himself. What could faith then accomplish in thisrespect?

Butitisdifferentwithreferencetogoodworks;fortheymustbeourgood

works.Manisandshouldbepassiveinallotherrespects,butnotinhiswork. Work is the end of one's passive condition. To work and to bepassive are opposites. To imagine that work can be passive or activelypassive is like imagining that a circle is square, that ink is white, thatwater is dry. Wherefore the Heidelberg Catechism rightly asks: "Whymustwestilldogoodworks?"

Hencetherecanbenogoodworkunlessitiswroughtbyourselves.Andeveryrepresentationasthomandidnotperformgoodworks,butthattheHoly Spirit performs them in him and in his place, is to subvert theGospelandtowresttheScripture.

TheworkofChristisvicarious,thatoftheHolySpiritisnot.Heworksinman,butnotinhisplace.AndhoweverextensiveHisworkmaybeinus,beingwroughtindependentlyofus, itcanneverbecountedasourown.Christdiedandrose fromthedead forusand independentlyofus.ButtheHolySpiritcannotdrawfruitfromthetreeexceptouregoexecutesthework.

But--andthisshouldbeemphasized--ouregocannotexecuteitexceptthe"workiswroughtinuswithpower."Theinward,higherlifedoesnotact like the sap in the vine, for this enters the vine naturally. But theworkingoftheholylifeisdifferent.Althoaholydispositionisimplanted,God's child does not produce any good fruit of himself. Altho wellfurnishedandwellequipped,iflefttohimselfheproducesnothing;notasinglegoodwork,howeversmall.

Themostskilfuldiamond-cutter,thosuppliedwiththebesttools,cannotfurnish the smallest diamond rose except the proprietor of theestablishmentgiveshimthediamond,thesteam-powerinhistools,andeventhegas-lightuponhishands.InlikemanneritisimpossibleforthemostexcellentamongGod'schildren,thotheirsoulsbewellequipped,tofurnish a single good work, except the Proprietor of the holy-artestablishmentgivesthemthematerial,thepower,andthelight.

Hencethecontentandentireformofeverygoodworkisnotofman,butoftheHolyGhost,sothatwhenitisfinishedweowethankstoGod,andnotHetous.IneverymanwhoperformsagoodworkHeworksbothto

willandtodo.

Butwhen theHoly Spirit has furnished everything necessary, then onethingisstilllacking,viz.,thatthesaintdoitandmaketheworkhisown.Andthisisthewonderfulactoffaith.

ThereisnotonegoodworkwhichGodhasnotpreparedbefore,thatweshouldwalkinit;andthisiswhyitisnotwroughtuntilwewalkinit.TheLord says to Ezekiel, "I will cause you to walk in my statutes," (Ezek.xxxvi.27)buttheLorddoesnotcauseustowalkthereinuntilweactuallywalkinthem.Weshallneitherbecarriednorbewheeledintothem.Thiswould have no value before the divine Majesty; that would be no art.Evenwecanwheelthecrippleinhiscarriage;buttheartofmakinghimto walk, yea, even to leap as a hart, is not human, but worthy of Godalone. And we may not allow this to be taken from Him by a sicklymysticism,andthusrobGodofthisglory.

Tosay,asmanydo,thattheLordcarriesHischildrenimperceptiblyintogoodpaths,andthatthisconstitutestheirgoodworks,istodespiseholythings.NooneshouldtouchthehonorofourGod;andwemaynotrestuntilthepuredoctrineburnsagainfromthecandlestick:thatthepowerofGodismanifestinthefactthatHecausesthecrippletowalk,torun,andtoleapasahart.

Andthis is theactof faith, i.e., thatwonderfulactof thesoulofcastingitselfintothedeep,knowingthatitshallfallintotheeverlastingarmsofmercy,thoitisutterlyunabletosee.Faithinthisrespectistoagreewiththedivinewill;toacceptthegoodworkwhichGodhaspreparedforus,asourown;toappropriatetoourselveswhatGodgivesus.

Anawkwardschoolboyhastomakeaspeechbeforeastrangeaudience.Itisadifficult task,andhedoesnotevenknowhowtobegin.Allhisowneffortsareuseless.Thenhisfathercallshimandsays:"IfyoucommitthislittlespeechwhichIhaveprepared,andreciteitwithoutmissingaword,itwillbeasuccess."Andtheboyobeys.Thereisnothingofhimself--itisallhisfather'swork;hemerelybelievesthatwhathisfatherhaspreparedfor him is good. And in this confidence he goes before the strangeaudience,delivershis father's composition, and succeeds.However, the

writingof thespeechdidnotendthematter,and itcouldnotbeendeduntiltheboyhaddonehispart.WhenGodhaspreparedthegoodworkforus,thematterisnotendeduntilwedowhatGodhaspreparedforus.

Cominghometheboydoesnotproudlyaskareward,butwithgratitudehe embraces his father for his love and faithfulness. Having obtainedsuccess, God's children are profoundly thankful for their Father'sexcellenthelp;andtheyacknowledgethattheyoweitalltoHim.AndifHeispleasedtogivethemareward,itisnotbecausetheyhavedeservedit; for if it were a question of desert, the children would have to giveeverythingtotheFather!Butit ismerelyarewardofloveforthefuturesupportoftheirfaith.

Self-Denial.

"If anymanwill come afterMe, let him deny himself, and take up hiscross,andfollowMe."--Matt.xvi.24.

Good works are not the saint's sanctification, any more than drops ofwaterarethefountain;buttheyspringascrystaldropsfromthefountainof sanctification.Theyare good,notwhen the saint intends them tobegood,butwhentheyconformtothedivinelawandproceedfromatruefaith. Yet the intention is of great importance; the Church has alwaystaught that awork couldnot be called goodunless it is directed to thegloryofGod.

Thisisavitalpointwhichmustanimateandgivedirectiontothewholematter: only to thegloryofGod.Everyother intentionmakes thegoodworkevil.Eventheefforttodogoodworksisimpossiblewithoutthe"SoliDeoGloria."

This is the reason why so many well-meant efforts at so-calledsanctificationbecomesinful.For themanwhoapplieshimselfearnestly

and diligently to good works, solely to attain a holier status and thusbecomeaholierperson,haslosthisreward.HisendinviewisnotGod,but himself; and while every good work humbles a man and realsanctification leads to the breaking down and casting out of self, thiswronglyplannedsanctificationcausesself-exaltationandspiritualpride.

Tothinkthatbyself-sanctificationGodishonoredandHisgloryexaltedis self-deception.Thedivinehonorandmajestyare soholyandexaltedthat His glory must be the direct end in view. To work for self-sanctification directly, and forHis honor indirectly, is unworthy ofHisholiness.

TheendandaimofallthingsmustbetheLordGodalone.Justicemustdwellintheland,notonlytopreserveorder,buttoremoveiniquityfrombefore,thepresenceoftheLord.Themissionarycausemustbesupportednotonly toconvertsouls,but tosummonthenations toappear inZionbeforeGod.Prayermustbeofferednotonlytoobtainthegoodwhichisbestowed without prayer, but because every creature, morning andevening, must lie in the dust, crying, "Holy, holy, holy is the Lord!"makingthewholeearthfullofHisglory.Andhenceeverycreaturemustdogoodworks,andall thechildrenofGodcandogoodworks;notthattheymaybecomealittlemoreholy,butthatthegloryofholinessmightshinetothepraiseofourGod.

3.Thisthirdpointshouldthereforeneverbeomitted.Thoourworksareaccording to the law and of faith, but not directed to the glory ofGod,theycannotpleaseHim.Itavailsnothing,thothebowbestronglybentand the cord of the best material, if the arrow upon the cord be notturnedintherightdirection.

ThedoctrineofGoodWorkstouchesthemostdelicateandmostsensitiveofourinternalemotions,viz.,self-denial.

Superficialminds, poor in grace and godliness, speak of self-denial butrarely, and thenwithout understanding itsmeaning. They think that itconsists in making room for others; in argument to be the least; torenouncepleasureorprofit forahigherpurpose; tocareforothers,notfor self. Surely this is a precious fruit; earnestly to bedesired; and if it

werefoundmoreabundantlyamongthechildrenofGodweshouldthankHim for it. But, alas! there is such leanness of soul even in the mostearnest,somuchselfishness,ambition,anger,confidenceinthecreature,thateverymanifestationofnoblerimpulsehasamostrefreshingeffect.

But the question now before us is this,whether suchmaking room forothers, such self-sacrifice, deserves the name of self-denial. And theanswer must be a most emphatic "No!" The saint's self-denial hasreference,nottoman,buttoGod,andforthisreasonit issuperlativelyhighandholy,difficultandalmostimpossible.

Of course God's child loves his heavenly Father, but not with anunalterablelove.Inspiteofhisloveheissometimesveryunlovely.Still,when the question echoes through his soul, "Simon Bar-Jonah, lovestthouMe?"(Johnxxi.15-17)andhefeelstemptedbyself-reproachtosay,"No,Lord,"thentheresponseflashesfromthebottomofhissoulagainstall contradiction: "Yes, Lord, Thou knowest that I love Thee." (Johnxxi.17)

Therefore nothing would seem more natural than to find pleasure indenyinghimself forGod'ssake.Andthis isactuallythecase.Hespendshishappiestmoments in sincere self-denial; for thenhe isneveralone,but alwayswith Jesus, whom he follows. Then he realizes the holinessandtranscendentgloryoftheclaim:"IfanymanwillcomeafterMe,lethimdenyhimself,takeuphiscross,andfollowMe."(Matt.xvi.24;Markviii.34;Lukeix.23)

Butwhile the blessedness of his former self-denials is still fresh in hismemory,whencalledtoanewactofthesamenatureheshrinksfromitandfindsitalmostimpossible.Self-denialextendssofar.Itsdepthscannotbefathomed.Whentheplummethasdescendedthewholelengthofthe line, there is still such a yawning depth beneath that actually thebottomisnevertouched.Itrefers,nottoafewthings,buttoallthings.Itembraces our entire life and existence,with all that is inus, of us, andaroundus; our entire environment, reputation, position, influence, andpossession; it includesall thetiesofbloodandaffectionthatbindustowife and children, parents and brothers, friends and associates; all ourpast, present, and future; all our gifts, talents, and endowment; all the

ramificationsandextensionsofouroutwardandinwardlife;therichlifeofthesoulandthetenderestemotionsofourholierimpulses;ourconflictandourstrife;ourfaith,hope,andlove--yea,ourinheritanceintheSon,our place in the mansions above, and the crown which the righteousjudgeshallonedaygiveus;andassuch, in thatentirescopeof life,wemustdenyourselvesbeforeGod.

Weare,touseanillustration,inallourlifeandexistencelikeafruit-tree,broadlyrooted,fullgrown,plantedinfertilesoil,adornedwithacrownofmanybranchesandaglorious roofof leaves; and like that treewith itsrootsfarandwideintheearth,anditsbrancheshighandbroadintheair,are we deeply rooted, possessing an existence obtained by means ofmoney, reputation, property, and descent, faith, hope, love, and thepromisesofGod.Andtothatwholetree,tothatentireunit,fromdeepestroottohighestbough,whichasourego,fullofmightandmajesty,standsbeforeourconsciousnessandinourlife,toallthistheaxmustbelaid;ofallthistheself-denyingsoulmustsay:"GodisallandIamnothing."

Manysay,"Thisiscorrectandexactlymyidea,"andsayitquitetoooften;forwhen thesemost difficult and excellentwords again and againpassthe lips as mere hollow sounds, they strike a discord to the earnest,sensitivesoul.Butwhenwegraspthethoughtasanactualfact,thenwefind that thisdenialofourentireexistenceandbeing isalmostentirelybeyondourgrasp.Selfcanminifyitselftosuchextentthatwereallythinkthat it is gone anddenied,while at the same time it standsbehindourback, grinning with Satanic glee. Self, big and inflated, is not hard todeny. In thiswaytheunconvertedstandsbeforeGod,butnot thesaint.Thathasbeentakenfromhim.Suchisnomoretheimpulseofhisdesire.Butselfshrunk,reducedpartlyunclothed,hidingbehindpiousemotionsandpilesofgoodworks,isextremelydangerous.Forwhatmoreisthereto be denied? There is scarcely anything left. He seeks no longer theworld,norhisownglory;hisonlyendinviewisthegloryofGod.Atleast,sohethinks.Butheismistaken.Selfistherestill.Itislikeaspringtightlybent fora time,butonly to reboundwithaccumulated force.Andwhatwas called self-denial is really nothing else than self taking care of itsown.Andthatistheworstofit,selfissodangerouslycunning.Theheartof man is "deceitful above all things and desperately wicked; who can

knowit?"

Whenweare inclined tosin, self leaves itshiding-placeandwithall itspower labors hard tomake us sin. Butwhen theHoly Spirit woos andconstrainsus,weaningusfromsin,then,slunkinacorner,ithidesitself,decoyingusintothedelusionthatithasceasedtobe.Itisthenthat,withevidentsatisfaction,deludedpietyaskswhether thedenialof self isnotcomplete.

Butthetruesaintisknownbythis:whiletheself-deludedoneissatisfiedwith this spiritual trickery, he is not. He discovers the trick. Then hereproaches himself. He drives self from, its place of concealment. HescoldsandcursedthatevilbeingthatalwaysstandsbetweenhimandhisGod.Andwithgroanshesupplicates. "Almighty,merciful,andgraciousGod,havemercyuponme."

Self-denialisnotanoutwardact,butaninwardturningofourbeing.Asthe steamship is turned about by the rudder, which is swung by themeansofawheel,sothereiswithinourbeingarudder,orwhateveryoumaycall it,which is turnedbyasmallwheel,andaswe turn theentirecraft either leeward or windward, we deny either self or God. In itsdeepestsensewealwaysdenyeithertheoneortheother.Whenwestandwellwedenyself;inallothercaseswedenyGod.Andtheinternalwheelbywhichweturntheentirecraftofouregoisourintention.Therudderdetermines the course of the ship; not its rigging and cargo; nor thecharacterofthecrew,butitsdirection,thedestinationofthevoyage,itsfinal haven.Hence,whenwe see our craft steering away fromGod,weswingtheruddertheotherwayandcompelittoturntowardGod.

Notice the rigging and the cargo. The former may be magnificent:excellent talent, superiormind, a rich state of grace. The lattermay bevery precious: a treasure of knowledge, ofmoral power, of consecratedlove,ofmeltingandadoringpiety.Andyetwiththatexcellentriggingandthatpreciouscargo,wecansteerourcraftawayfromGodandaimatself.Thenonlyisthereself-denialwhen,withoutregardtoriggingandlading,amancauseshiscrafttorundirectlytothegloryofGod.

The intention is everything. And it is this very intention which can so

bitterlymisleadus.Thatsmallwheelofour intentions issoexceedinglysensitivethatameretouchofthefingercanreverseitsaction.Thisiswhywearesuchreadybelieversinthegoodnessandbeautyofourintentions.

Hence the need of deep, correct, intimate knowledge of self. And whopossesses this?AndsincebyHis light theHolySpiritconstantlyrefinesandchastensourself-knowledge,isitnotperfectlynaturalthat,whileto-daywe imagineourselves tobequite advanced in self-denial, onlynextweekwediscoverhowbitterlymistakenweare?

Toseekandlookforone'shighestgoodandeternalsalvation,notineverycreature,but inGod; tousespiritualormaterialgiftsnot forourselves,butforHisglory;toesteemallperishablethingsofnoaccountcomparedto the eternal; unwilling to be one's own lord, but as God's servant toenterHisemploy;nolongertopossessanypreciousthings,asmoneyortreasure, or even one's children, as one's own, but to know oneself theappointedstewardoftheLord;tohavenomorecareoranxiousthought;butrenouncingeverytrust inman, incapitalor fixed income,or inanyothercreature,totrustonlyandsolelyinthefaithfulGod;tobeatpeacewithone'slotandwithGod'swill;and,finally,todirectallintentionsandemotionsawayfromoneselfupontheBelovedandGloriousOne,--isthisnot far-reaching?And canour ownprogress in regard to it ever satisfyus?

And yet such self-denial is required to render our works good worksindeed,inwhichtheangelscanrejoice.

Thus the thingswhich theHoly Spirit took fromChrist to giveuntousreturntoourSurety;foritisevidentthatnotoneofourgoodworkscaneverbecompleteinthatsense.Ourself-denialisneverperfect.Hencethesadcomplaintthat"ourbestworksareeverpollutedbeforeGod";andtheprayerforthecleansingeven,ofourgoodworks.

And thismust be so; it has been divinely ordained thatGod's childrenshallneverleaveChrist.Iftheyreallyobtainedperfectiontheywouldlosesight of their Surety; but the fact that even their best effort is defileddrivesthemtoChristfortheatonementandcleansinginHisblood.Self-denial is a fruit of the atonementmade perfect only by the atonement.

And thus, in the growing and ripening of spiritual fruit, God uses ourthoughts,words,anddeedsasinstrumentsofsanctification.

For does not the exercise of frequent self-denial and the subsequentyielding of the fruit of righteousness, under the Spirit's graciousoperation, createholyhabits in the soul? Isnot in thisway thenaturalbent of the heart transferred from Satan to God? And when the HolySpiritmakes theseholyhabits, thisbentof theheart towardholiness,apermanentdisposition,thenwehavebecomefellowworkerswithGodinourownsanctification.NorisitasthoHedidonepartandweanother,butHeusingourworkasachiselinthesculpturingofourownsoul.

AndfromthismotivethefaithfulministersoftheWordshouldpersuade,incite,andconstrainbelieverstobealwaysaboundingintheworkoftheLord. Sanctification must be preached as with the mouth of loudesttrumpet. The Church of Christ imperatively needs it. The word whichdeclaresthatGodisaGodwhojustifieththeungodlymaynotbeseveredfromthatotherword:"Beyeholy,forIamholy."(Lev.xx.7;1Peteri.16)The operations of the Word and of the Holy Spirit flow together.Therefore every young disciple of Christ should not only confess Hisnameandliveaccordingtothedesiresofhisheart,butfleefromworldlyluststowalkholilyandsincerelybeforetheLord.

MinistersoftheWordshouldbecarefulnottoconcealthemajestyoftheLord Jehovah behind the cross of Christ. The responsibility must befearful,ifeveritshouldappearthatourpreachingofthecrossofChrist,insteadofhavingsmotheredsin,hadquenchedholyliving.

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The Work of the Holy Spirit in Sanctification by Abraham KuyperCopyright©2015

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