Part 1 (2/2)
In these remarks we have necessarily antic.i.p.ated some things which belong more accurately to the next chapter; but we are not seeking so much for a perfectly methodical arrangement, as for a clear and Scriptural presentation of the subject. And we proceed to affirm now that entire sanctification is not only essential as the condition of entering heaven, but that it is also necessary for the highest results of the Christian life on earth. It is not only an indispensable blessing to die by, but, if we would fulfill our Father's will in this world, it is indispensable to live by.
But before leaving entirely the subject of growth in grace, having demonstrated, as we trust, that we can never grow into entire sanctification, we ought, perhaps, to explain what we mean by the statement that we can grow indefinitely in that precious grace after, and not before, we receive it. Entire sanctification has two sides or aspects. It has a positive side and a negative side. Its negative side is the removal of inbred sin, and is, therefore, a matter of subtraction. And herein, we may remark in pa.s.sing, is a characteristic difference between entire sanctification and regeneration. The latter is a matter of addition, because it implies the impartation of a new life to the soul which has. .h.i.therto been ”dead in trespa.s.ses and sins.”
Now in this negative aspect of entire sanctification there can be no growth. If a heart is pure it cannot be more pure. If it is free from sin it cannot be more free from sin. An empty vessel, as some one has said, cannot be more empty. There can be no increase in purity.
But the positive side of entire sanctification is perfect love, and this is a relative expression. It does not mean that all who possess it must have an equal amount of love. Perfect love to each individual is just his own heart--not some one else's heart--being filled with love.
One individual may have a greater capacity of loving than another, just as he may have a greater capacity of seeing or of working. Perfect love in a child would not be perfect love in a man; and perfect love in a man would not be perfect love in an angel. And perfect love may increase in the same individual so that what is perfect love today may not be perfect love to-morrow. As we commune with G.o.d and work with Him, as we get more and more acquainted with Christ and With the Holy Spirit, and see more of the infinite attractions of the Triune G.o.d, how is it possible that we should not love Him more and more? ”There will never be a time in earth nor in Heaven,” says the late Dr. Upham, ”when there may not be an increase of holy love.” On the positive side of entire sanctification, then, there may be and will be growth indefinitely and everlastingly. And this is the true growth in grace, about which much more could be said, but we leave it for the present, to resume our main theme of the necessity of entire sanctification in this life as well as the life to come.
We make a definite statement as follows, viz: No Christian can do all that G.o.d would have him do, nor enjoy all that G.o.d would have him enjoy in this world, without the grace of entire sanctification. In the beautiful language of metaphor the Saviour says, ”I am the true Vine and My Father is the husbandman. Every branch in Me that beareth not fruit He taketh away, and every branch in Me that beareth fruit He purgeth it that it may bring forth more fruit.” And again, ”Herein is My Father glorified that ye bear much fruit: so shall ye be My disciples.” Now the abundant fruit requires for its production the abundant life, and these are both found in the Lord Jesus Christ. ”I am come,” says He, ”that ye might have life (in regeneration) and that ye might have it more abundantly” (in entire sanctification). The abundant life and the abundant fruit, therefore, can only be found in connection with purity of heart.
It is doubtlessthat every living branch, that is to say, every justified and regenerated believer, may and should and must, if he would retain his religion, bring forth some fruit. And it is precisely these branches that are bearing fruit, whom the Great Husbandman ”purges”--sanctifies--that they may bring forth the more abundant fruit by which He Himself shall be glorified. And here we might rest our case with a Q. E. D., but another remark or two will be in place.
The late Lord Tennyson could perceive, with the genius of a poet, the intimate connection between purity and power. He puts into the mouth of Sir Galahad, one of his heroes, these beautiful words, viz:
”My strength is as the strength of ten, Because my heart is pure.”
Now one of the most common complaints among Christians of all denominations, is because of their weakness and their leanness. And yet nothing is clearer than that G.o.d has promised to make His people strong, that He has commanded them to be strong in the Lord, and that not to be strong is even blameworthy, not to say criminal in His sight.
The reason, then, of our weakness and our leanness and the meagreness of our fruitage, can be nothing else than because we do not fulfill the conditions on which He promises to make us strong. One of these conditions, and an indispensable one, is that we be entirely sanctified. It is they that know their G.o.d, both in conversion and entire sanctification, both in pardon and purity, that shall ”be strong and do exploits.” Beloved, if you would accomplish the work that G.o.d has given you to do, and not have to regret its non-accomplishment in eternity, even if you are saved so as by fire, seek and find that which is the essential condition, and ask at once to be wholly sanctified.
And if you would have the fullness of joy, even the joy of an uttermost salvation, the peace that pa.s.seth understanding, the fellows.h.i.+p with the Father and with His son, Jesus Christ, the sealing and anointing of the Spirit, the white stone and the new name, the abiding presence of the indwelling Comforter, then pray that the very G.o.d of Peace may here and now sanctify you wholly. Amen.
CHAPTER II.
ENTIRE SANCTIFICATION OBTAINABLE.
This would seem to follow as a necessary corollary from what has been said in the preceding chapter. If entire sanctification has been proved to be not a matter of option but a matter of necessity; if we cannot attain to the highest results in Christian privilege, nor in Christian enjoyment, nor in Christian service without this blessed experience, and if, at the end, we cannot be admitted into the celestial city unless we possess it, surely we cannot doubt for a moment that our gracious Heavenly Father has provided a way by which this indispensable requisite both for time and for eternity may be received.
But before discussing this proposition in detail let us have a clear understanding of what is meant by entire sanctification, and, as a preliminary, let us study a few simple theological definitions.
In the first place, my reader will have no difficulty in believing that I fully accept the Arminian doctrine of the universality of the atonement. The sacrifice of Christ is sufficient for the salvation of all mankind, and its benefits are offered to all. ”He tasted death for every man.” But it does not follow that all men will be saved, and this for the reason that the atonement is not unconditional but conditional.
It is offered to all, and all are invited and entreated to accept it.
But it is available only in the case of those who believe. ”He that believeth shall be saved, and he that believeth not shall be condemned.” A universal atonement, therefore, does not by any means imply a universal salvation.
Redemption is a term of broad and varied application. It is either general or special. In one sense it is as broad as atonement. Atonement is for sin; redemption is from sin and from all the sad results of sin.
In its more special meaning it is applicable only to those who accept the atonement. For these it implies release from the bondage of the will under the law of sin and death, or justification and regeneration.
It brings also release from the power and existence of depravity or entire sanctification. It promises, in the future, the complete glorification of the saints in body, soul and spirit at G.o.d's right hand, and the deliverance of the creation itself from the ”bondage of corruption into the liberty of the glory of the children of G.o.d.”
The first condition on which the benefits of the atonement are offered to the sinner is repentance. Both the Saviour Himself and His forerunner began their public ministry with words of like import, viz: ”Repent ye and believe the gospel.” Repentance does not mean penance-- not a voluntary sacrifice in our own will for an expiation of sin--nor is it merely sorrow for our past sins, although ”G.o.dly sorrow” is one of the elements of true repentance. The sorrow of the world may produce remorse, that continual biting which tortures the soul of the lost; but remorse is not repentance, and the sorrow of the world worketh not life but death. True repentance involves a change of mind, a change of purpose, a change of will, and implies not only a G.o.dly sorrow for sin --sorrow not only because the sin has resulted in physical or mental or financial or reputational disaster--but because it has grieved the Spirit of our G.o.d; and it implies not only sorrow for our sin but the determination to forsake it as well. It is the afterthought, and involves both regret for what we have done and the purpose to do so no more.
The next, and specially indispensable, condition for receiving the benefits of the atonement is faith. This means nothing more nor less than taking G.o.d at His word. We are a.s.sured that without faith it is impossible to please G.o.d, for he that cometh to G.o.d must believe ”that He is, and that He is a rewarder of them that diligently seek Him.”
”Faith is the substance of things hoped for,” because it makes them real. It is ”the evidence of things not seen” because it convinces the mind of their actual existence. It is true that all men believe something, and, therefore, that all men have faith. It is not true that all men believe G.o.d, and, therefore, not true that all men have saving faith.
And here we must make a distinction. Faith is often said to be the gift of G.o.d, and in the sense of the grace of faith, or the power of believing, this is true. But the act of faith is the actual exercise of the power of believing, which G.o.d has given us. It involves the putting forth of the choosing power of the human will, that we may accept the salvation which is offered us. G.o.d has given to us all the faith faculty, just as He has given to us the seeing faculty. In the one case, as in the other, we are responsible for the exercise of the faculty thus given. The proper object of the seeing faculty is the world around us, with all its multiplicity of existences. We may open our eyes and see or we may close them and fail to see. The proper object of the faith faculty is truth, and especially gospel truth, the truth of salvation through a crucified and risen Lord. We may exercise our believing power and accept this great salvation or we may close our faith-eyes, and fail to see and believe, and this to our eternal loss.
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