What an immense relief it would be to thousands of earnest, anxious, struggling souls to get a proper hold of Christ as their sanctification! How many are vainly endeavoring to work out a sanctification for themselves! They have come to Christ for righteousness after many fruitless efforts to get a righteousness of their own; but they are seeking after sanctification in a different way altogether. They have gotten "righteousness without works," but they imagine that they must get sanctification with works. They have gotten righteousness by faith, but they imagine they must get sanctification by effort. They do not see that we get sanctification in precisely the same way as we get righteousness, inasmuch as Christ "is made unto us" the one as well as the other. Do we get Christ by effort? No; by faith. It is "to him that worketh _not_." (Rom. iv. 5.) This applies to all that we get in Christ. We have no warrant whatever to single out from 1 Cor. i. 30, the matter of "sanctification," and place it upon a different footing from all the other blessings which it enfolds. We have neither wisdom, righteousness, sanctification, nor redemption in ourselves; nor can we procure them by aught that we can do; but G.o.d has made Christ to be unto us all these things. In giving us Christ, He gave us all that is in Christ. The fullness of Christ is ours, and Christ is the fullness of G.o.d.

Again, in Acts xxvi. 18, the converted Gentiles are spoken of as "receiving forgiveness of sins and an inheritance among them which _are_ sanctified by faith." Here, faith is the instrument by which we are said to be sanctified, because it connects us with Christ. The very moment the sinner believes on the Lord Jesus Christ he becomes linked to Him. He is made one with Him, complete in Him, accepted in Him. This is true sanctification and justification. It is not a process. It is not a gradual work. It is not progressive. The word is very explicit. It says, "them which _are_ sanctified by _faith_ which is in me." It does not say, "which _shall be_ sanctified," or, "which are being sanctified." If such were the doctrine it would have been so stated.

No doubt, the believer grows in the knowledge of this sanctification, in his sense of its power and value, its practical influence and results, the experience and enjoyment of it. As "the truth" pours its divine light upon his soul, he enters into a more profound apprehension of what is involved in being "set apart" for Christ, in the midst of this evil world. All this is blessedly true; but the more its truth is seen, the more clearly we shall understand that sanctification is not merely a progressive work, wrought in us by the Holy Spirit, but that it is one result of our being linked to Christ, by faith, whereby we become partakers of all that He is. This is an immediate, a complete, and an eternal work. "Whatsoever G.o.d doeth, it shall be forever: nothing can be put to it, nor anything taken from it." (Eccles. iii. 14.) Whether He justifies or sanctifies, "it shall be forever." The stamp of eternity is fixed upon every work of G.o.d's hand: "nothing can be put to it," and, blessed be His name, "nothing can be taken from it."

There are pa.s.sages which present the subject in another aspect,--the _practical result_ in the believer of his sanctification in Christ, and which may require fuller consideration hereafter. In 1 Thess. v.

the apostle prays for the saints whom he addresses, "And the very G.o.d of peace sanctify you wholly; and I pray G.o.d your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ." Here, the word is applied to a sanctification admitting of degrees. The Thessalonians had, along with all believers, a perfect sanctification in Christ; but as to the practical enjoyment and display of this, it was only accomplished in part, and the apostle prays that they may be wholly sanctified.

In this pa.s.sage, it is worthy of notice, that nothing is said of "the flesh." Our fallen, corrupt nature is always treated as a hopelessly ruined thing. It has been weighed in the balance and found wanting. It has been measured by a divine rule and found short. It has been tried by a perfect plummet and proved crooked. G.o.d has set if aside. Its "end has come before him." He has condemned it and put it to death.

(Rom. viii. 3.) Our old man is crucified, dead, and buried. (Rom. vi.

8.) Are we, then, to imagine for a moment, that G.o.d the Holy Ghost came down from heaven for the purpose of exhuming a condemned, crucified, and buried thing, so that He might sanctify it? The idea has only to be named, to be abandoned forever by every one who bows to the authority of Scripture. The more closely we study the Law, the Prophets, the Psalms, and the entire New Testament, the more closely we shall see that the flesh is wholly unmendable. It is, absolutely, good for nothing. The Spirit does not _sanctify_ it, but he enables the believer to _mortify_ it. We are told to "_put off_ the old man."

This precept would never have been delivered to us if the object of the Holy Ghost were the sanctification of that "old man."

We trust that no one will accuse us of entertaining a desire to lower the standard of personal holiness, or to weaken the soul's earnest aspirations after a growth in that purity for which every true believer must ardently long. G.o.d forbid! If there is one thing above another which we desire to promote in ourselves and others, it is a full personal purity--a G.o.dly practical sanct.i.ty--a whole-hearted separation to G.o.d--from all evil,--in every shape and form. For this we long, for this we pray, in this we desire to grow daily.

But then we are fully convinced that a superstructure of true, practical holiness can never be erected on a legal basis; and hence it is that we press 1 Cor. i. 30, upon the attention of our readers. It is to be feared that many who have, in some measure, abandoned the legal ground, in the matter of "righteousness," are yet lingering thereon for "sanctification." We believe this to be the mistake of thousands, and we are most anxious to see it corrected. The pa.s.sage before us would, if simply received into the heart by faith, entirely correct this serious mistake.

All intelligent Christians are agreed as to the fundamental truth of "Righteousness without works." All freely and fully admit that we cannot, by any efforts of our own, work out a righteousness for ourselves before G.o.d. But it is not just so clearly seen that righteousness and sanctification are put upon precisely the same ground in the Word of G.o.d. We can no more work out a sanctification than we can work out a righteousness. We may try it, but we shall, sooner or later, find out that it is utterly vain. We may vow and resolve; we may labor and struggle; we may cherish the fond hope of doing better to-morrow than we have done to-day; but, in the end, we must be constrained to see, and feel, and own, that as regards the matter of sanctification, we are as completely "without strength" as we have already proved ourselves to be in the matter of righteousness.

And, oh! what sweet relief to the suffering one who has been seeking for satisfaction or rest in his own holiness to find, after years of unsuccessful struggle, that the very thing he longs for is treasured up in Christ for him,--his own this moment, even a complete sanctification to be enjoyed _by faith_! Such an one may have been battling with his habits, his l.u.s.ts, his tempers, his pa.s.sions; he has been making the most laborious efforts to subdue his flesh and grow in inward holiness, but alas! he has failed.[2] He finds, to his deep sorrow, that _he_ is not holy, and he reads that "Without holiness no man shall see the Lord." (Heb. xii.) Not, observe, without a certain measure, or attainment in holiness, but without the thing itself; which every Christian has, from the moment he believes, whether he knows it or not. Perfect sanctification is as fully included in the word "salvation" as is "righteousness, or redemption." He did not get Christ by effort, but by faith; and when he laid hold on Christ he received all that is in Christ. Hence, it is by abiding in Christ he finds power for the subjugation of his l.u.s.ts, pa.s.sions, tempers, habits, circ.u.mstances, and influences. He must look to Jesus for all.

[2] The divine picture of this experience and conflict is given us in the seventh chapter of Romans. For a full consideration of this subject, see the pamphlet ent.i.tled, "Deliverance, What is it?" Price, five cents.--[Ed.]

All this is simple to faith. The believer's standing is in Christ, and if in Christ for one thing, he is in Christ for all. I am not in Christ for righteousness, and out of Christ for sanctification. If I am a debtor to Christ for righteousness, I am equally a debtor to Him for sanctification. I am not a debtor to legality for either the one or the other. I get both by grace, through faith, and all in Christ.

Yes, all--all in Christ. The moment the sinner comes to Christ, and believes on Him, he is taken completely off the old ground of nature; he loses his old legal standing and all its belongings, and is looked at as in Christ. He is no longer "in the flesh" but "in the Spirit."

(Rom. viii. 9.) G.o.d only sees him in Christ, and as Christ. He becomes one with Christ forever. "As he is, so are we in this world." (1 Jno.

iv.) Such is the absolute standing, the settled and eternal position, of the very feeblest babe in the family of G.o.d. There is but one standing for every child of G.o.d, every member of Christ. Their knowledge, experience, power, gift, and intelligence, may vary; but their standing is one. Whatever of righteousness or sanctification they possess, they owe it all to their being in Christ; consequently, if they have not gotten a perfect sanctification, neither have they gotten a perfect righteousness. But 1 Cor. i. 30, distinctly teaches that Christ "_is made_" both the one and the other to all believers.

It does not say that we have righteousness and "_a measure_ of sanctification." We have just as much scripture authority for putting the word "measure" before righteousness as before sanctification. The Spirit of G.o.d does not put it before either. Both are perfect, and we have both in Christ. G.o.d never does anything by halves. There is no such thing as a half justification. Neither is there such a thing as a half sanctification. The idea of a member of the family of G.o.d, or of the body of Christ, wholly justified, but only half sanctified, is at once opposed to Scripture, and revolting to all sensibilities of the divine nature.

It is not improbable that very much of the misapprehension which prevails, in reference to sanctification, is traceable to the habit of confounding two things which differ very materially, namely our _standing_ and our _walk_, or position and condition, The believer's standing is perfect, because it is the gift of G.o.d in Christ. His walk, alas, may be very imperfect, fluctuating, and marked with personal infirmity. Whilst his position is absolute and unalterable, his practical condition may exhibit manifold imperfections, inasmuch as he is still in the body, and surrounded by various hostile influences which affect his moral condition from day to day. If, then, his standing be measured by his walk, his position by his condition, what he is in G.o.d's view by what he is in man's, the result must be false. If I reason from what I am in myself, instead of from what I am in Christ, I must, of necessity, arrive at a wrong conclusion.

We should look carefully to this. We are very much disposed to reason upward from ourselves to G.o.d, instead of downward from G.o.d to us. We should bear in mind that

"Far as heaven's resplendent orbs Beyond earth's spot extend, As far My thoughts, as far My ways, Your ways and thoughts transcend."

G.o.d looks on His people, and acts toward them, too, according to their standing in Christ. He has given them this standing. He has made them what they are. They are His workmanship. Hence, therefore, to speak of them as half justified would be a dishonor cast upon G.o.d; and to speak of them as half sanctified would be just the same.

This train of thought conducts us to another weighty proof drawn from the authoritative and conclusive page of inspiration, namely, 1 Cor.

vi. 11. In the verses preceding, the apostle draws a fearful picture of fallen humanity, and he plainly tells the Corinthian saints that they had been just like that. "Such were some of you." This is plain dealing. There are no flattering words--no daubing with untempered mortar--no keeping back the full truth as to nature's total and irretrievable ruin. "Such were some of you: but ye _are_ washed, but ye _are_ sanctified, but ye _are_ justified, in the name of the Lord Jesus, and by the Spirit of our G.o.d."

What a striking contrast between the two sides of the apostle's "_but_!" On the one side, we have all the moral degradation of man's condition; and, on the other side, we have all the absolute perfectness of the believer's standing before G.o.d. This, truly, is a marvellous contrast; and be it remembered that the soul pa.s.ses in a moment, from one side to the other of this "but." "Such _were_ some of you: but ye _are_," now, something quite different. The moment they received Paul's gospel, they were "washed, sanctified, and justified." They were fit for heaven; and, had they not been so, it would have been a slur upon the divine workmanship.

"'Clean every whit,' thou saidst it, Lord; Shall one suspicion lurk?

Thine, surely, is a faithful word, And Thine _a finished work_."

This is divinely true. The most inexperienced believer is "clean every whit," not as a matter of attainment, but as the necessary result of being in Christ. He will, no doubt, grow in the knowledge and experience of what sanctification really is. He will enter into its practical power; its moral effects upon his habits, thoughts, feelings, affections, and a.s.sociations: in a word, he will understand and exhibit the mighty influence of divine sanctification upon his entire course, conduct, and character. But, then, he was as completely sanctified, in G.o.d's view, the moment he became linked to Christ by faith, as he will be when he comes to bask in the sunlight of the divine presence, and reflect back the concentrated beams of glory emanating from the throne of G.o.d and of the Lamb. He is in Christ now; and he will be in Christ then. His sphere and his circ.u.mstances will differ. His feet shall stand upon the golden pavement of the upper sanctuary, instead of standing upon the arid sand of the desert. He will be in a body of glory, instead of a body of humiliation; but as to his standing, his acceptance, his completeness, his justification, and sanctification, all was settled the moment he believed on the name of the only begotten Son of G.o.d--as settled as ever it will be, because as settled as G.o.d could make it. All this seems to flow as a necessary and unanswerable inference from 1 Cor. vi. 11.

It is of the utmost importance to apprehend, with clearness, the distinction between a truth and the practical application and result of a truth. This distinction is ever maintained in the word of G.o.d.

"Ye _are_ sanctified." Here is the absolute truth as to the believer, as viewed in Christ. The practical application of it, and its results in the believer, we find in such pa.s.sages as these. "Christ loved the church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the Word." (Eph. v. 25, 26.) And "the very G.o.d of peace sanctify you wholly." (1 Thess. v. 23.)

But how is this application made, and this result reached? By the Holy Ghost, through the written Word. Hence we read, "Sanctify them through thy truth." (Jno. xvii.) And again, "G.o.d hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth." (2 Thess. ii. 13.) So also, in Peter, "Elect according to the foreknowledge of G.o.d the Father, through sanctification of the Spirit." (1 Pet. i. 2.) The Holy Ghost carries on the believer's practical sanctification on the ground of Christ's accomplished work; and the mode in which He does so is by applying to the heart and conscience the truth as it is in Jesus. He unfolds the truth as to our perfect standing before G.o.d in Christ, and, by energizing the new man in us, He enables us to put away everything incompatible with that perfect standing. A man who is "washed, sanctified, and justified," ought not to indulge in any unhallowed temper, l.u.s.t, or pa.s.sion. He is separated to G.o.d and should "cleanse himself from all filthiness of the flesh and spirit." It is his holy and happy privilege to breathe after the very loftiest heights of personal sanct.i.ty. His heart and his habits should be brought and held under the power of that grand truth that he is perfectly "washed, sanctified, and justified."

This is true practical sanctification. It is not any attempt at the improvement of our old nature. It is not a vain effort to reconstruct an irretrievable ruin. No; it is simply the Holy Ghost, by the powerful application of "the truth," enabling the new man to live, and move, and have his being in that sphere to which he belongs. Here there will, undoubtedly, be progress. There will be growth in the moral power of this precious truth--growth in spiritual ability to subdue and keep under all that pertains to nature--a growing power of separation from the evil around us--a growing meetness for that heaven to which we belong, and toward which we are journeying--a growing capacity for the enjoyment of its holy exercises. All this there will be, through the gracious ministry of the Holy Ghost, who uses the Word of G.o.d to unfold to our souls the truth as to our standing in Christ, and as to the walk which _comports with_ such standing. But let it be clearly understood that the work of the Holy Ghost in practical sanctification, day by day, is founded upon the fact that believers "_are_ sanctified through the offering of the body of Jesus Christ once." (Heb. x. 10.) The object of the Holy Ghost is to lead us into the knowledge, the experience, and the practical exhibition of that which was true of us in Christ the very moment we believed. As regards this, there is progress; but our standing in Christ is eternally complete.

"Sanctify them through Thy truth; Thy Word is truth." (Jno. xvii. 17.) And again, "The very G.o.d of peace sanctify you wholly." (1 Thess. v.

23.) In these pa.s.sages, we have the grand practical side of this question. Here we see sanctification presented, not merely as something absolutely and eternally true of us in Christ, but also as wrought out in us, daily and hourly, by the Holy Ghost through the Word. Looked at from this point of view, sanctification is, obviously, a progressive thing. I should be more advanced in personal holiness next year than I was in this. I should, through grace, be advancing, day by day, in practical holiness. But what, let me ask, is this?

What, but the working out in me of that which was true of me in Christ, the very moment I believed? The basis on which the Holy Ghost carries on the _subjective_ work in the believer, is the _objective_ truth of his eternal completeness in Christ.

Again, "Follow peace with all men, and holiness, without which no man shall see the Lord." (Heb. xii. 14.) Here, is holiness presented as a thing to be "followed after"--to be attained by earnest pursuit--a thing which every true believer will long to cultivate.

May the Lord lead us into the power of these things. May they not dwell as doctrines and dogmas in the region of our intellect, but enter into and abide in the heart, as sacred and powerfully influential realities! May we know the sanctifying power of the truth; (Jno. xvii. 17;) the sanctifying power of faith; (Acts xxvi. 18;) the sanctifying power of the name of Jesus; (1 Cor. i. 30; vi. 11;) the sanctifying of the Holy Ghost; (1 Pet. i. 2;) the sanctifying grace of the Father. (Jude 1.)

And, now, unto the Father, and unto the Son, and unto the Holy Ghost, be honor and glory, might, majesty, and dominion, world without end.

Amen.

_C. H. M._

FINAL PERSEVERANCE:

WHAT IS IT?

Dear friend: The question of final perseverance, though in our judgment a very simple one, has perplexed a great many; and the questions which you introduce to our notice, and the pa.s.sages of Scripture which you adduce, furnish abundant proof that your own mind is not quite clear or settled on the point.

In seeking, then, to reply to your interesting letter, we have three things to do, namely: first, to establish the doctrine of final perseverance, or, in other words, the eternal security of all Christ's members; secondly, to answer the questions which you have given us, and which we take to be those usually or frequently put by the opposers of the doctrine; and, thirdly, to expound those texts which you have quoted, and in which you seem to find considerable difficulty. May the Holy Spirit be our teacher, and may He give us minds entirely subject to Scripture, so that we may be able to form a sound judgment on the question now before us!

I. And first, as to the doctrine of final perseverance, it seems to us exceedingly clear and simple if only we look at it in immediate connection with Christ Himself. This indeed is the only true way to look at any doctrine. Christ is the soul, centre, and life of all doctrine. A doctrine separated from Christ becomes a lifeless, powerless, worthless dogma--a mere idea in the mind--a mere item in the creed. Hence, therefore, we must look at every truth as it stands connected with Christ. We must make Him our point of view. It is only as we keep near to Him, and look at all points from that one grand point, that we can have a correct view of any point. If for example, I make self my point of view, and look from thence at the subject of final perseverance, I shall be sure to get a false view altogether, inasmuch as it then becomes a question of _my_ perseverance, and anything of _mine_ must necessarily be doubtful.

But if, on the other hand, I make Christ my viewing-point, and look at the subject from thence, I shall be sure to have a correct view, inasmuch as it then becomes a question of Christ's perseverance, and I am quite sure that He _must_ persevere, and that no power of the world, the flesh, or the devil, can ever hinder His final perseverance in the salvation of those whom He has purchased with His own blood, seeing "He is able to save to _the uttermost_ them that come unto G.o.d by Him." This, surely, is final perseverance. It matters not what the difficulty or what the hostile power may be, "He is able to save to the uttermost." The world, with its ten thousand snares, is against us, but "He is able." Indwelling sin, in its ten thousand workings, is against us, but "He is able." Satan, with his ten thousand devices, is against us, but "He is able." In a word, it is Christ's ability, not ours; it is Christ's faithfulness, not ours; it is Christ's final perseverance, not ours. All depends upon Him as to this weighty matter. He has purchased His sheep, and surely He will keep them to the best of His ability; and, seeing that "_all_ power is given unto Him in heaven and on earth," His sheep must be perfectly and forever safe. If aught could touch the life of the feeblest lamb in all the flock of Christ, He could not be said to have "all power."

Thus it is immensely important to consider the question of final perseverance in inseparable connection with Christ. Difficulties vanish. Doubts and fears are chased away. The heart becomes established, the conscience relieved, the understanding enlightened.

It is impossible that one who forms a part of Christ's body can ever perish; and the believer is this--"We are members of His body, of His flesh, and of His bones." (Eph. v. 30.) Every member of the body of Christ was written in the book of the slain Lamb before the foundation of the world, nor can anything or any one ever obliterate that writing. Hear what our Lord Jesus Christ saith in reference to those that are His: "My sheep hear my voice, and I know them, and they follow me; and I _give_ unto them _eternal_ life, and they shall never perish, neither shall _any_ (man, devil, or any one else) pluck them out of my hand. My Father, which gave them Me, is greater than all; and no man is able to pluck them out of my Father's hand." (John x. 27-29.)

Here, then, most a.s.suredly, we have final perseverance; and that, moreover, not merely the perseverance of the saints, but of the Father and of the Son and of the Holy Ghost. Yes, dear friend, this is the way we would have you view the matter. It is the final perseverance of the Holy Trinity. It is the perseverance of the Holy Ghost, in opening the ears of the sheep. It is the perseverance of the Son, in receiving all whose ears are thus opened. And, finally, it is the perseverance of the Father, in keeping, through His own name, the blood-bought flock in the hollow of His everlasting hand. This is plain enough. We must either admit the truth--the consolatory and sustaining truth--of final perseverance or succ.u.mb to the blasphemous proposition that the enemy of G.o.d and man can carry his point against the Holy and Eternal Trinity. We see no middle ground. "Salvation is of the Lord" from first to last. It is a free, unconditional, and everlasting salvation.

It reaches down to where the sinner is in all his guilt, ruin, and degradation, and bears him up to where G.o.d is in all His holiness, truth, and righteousness; and it endures forever. G.o.d the Father is its source, G.o.d the Son is its channel, and G.o.d the Holy Ghost is the power of application and enjoyment. It is all of G.o.d from beginning to end, from foundation to topstone, from everlasting to everlasting.

If it were not so, it would be presumptuous folly to speak of final perseverance; but seeing it is so, it would be presumptuous unbelief to think of aught else.

True, there are great and manifold difficulties in the way--difficulties before and difficulties after conversion. There are many and powerful adversaries; but that is the very reason why we must keep the question of final perseverance entirely clear of self and all its belongings, and make it repose simply upon G.o.d. It matters not in the least what the difficulties or the adversaries may be, for faith can ever triumphantly inquire, "If G.o.d be for us, who can be against us?" And again, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, 'For Thy sake, we are killed all the day long; we are accounted as sheep for the slaughter.' Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded that neither death, nor life, nor angels, nor princ.i.p.alities, nor powers, nor things present, nor things to come, nor height, nor depth, nor _any other creature_, shall be able to separate us from the love of G.o.d, which is in Christ Jesus our Lord."

(Rom. viii. 35-39.)

Here, again, we have final perseverance taught, in the clearest and strongest way possible--not any creature shall be able to separate us.

Neither self, in all its forms; nor Satan, in all his wiles and machinations; nor the world, in all its alurements, or all its scorn, can ever separate the "us" of Romans viii. 39 from the love of G.o.d, which is in Christ Jesus our Lord. No doubt persons may be deceived, and they may deceive others. Spurious cases may arise; counterfeit conversions may take place. Persons may seem to run well for a time, and then break down. The blossoms of spring-time may not be followed by the mellow fruits of autumn. Such things may be; and, moreover, true believers may fail in many things; they may stumble and break down in their course. They may have ample cause for self-judgment and humiliation in the practical details of life. But, allowing the widest possible margin for all these things, the precious doctrine of final perseverance remains unshaken--yea, untouched--upon its own divine and eternal foundation--"I give unto my sheep _eternal_ (not temporary or conditional) life, and they shall _never_ perish." And again: "Upon this rock I will build my church, and the gates of h.e.l.l shall not prevail against it." People may argue as they will, and base their arguments on cases which have come under their notice, from time to time, in the history of professing Christians; but, looking at the subject from a divine point of view, and basing our convictions on the sure and unerring Word of G.o.d, we maintain that all who belong to the "us" of Romans viii., the "sheep" of John x., and the "church" of Matthew xvi., are as safe as Christ can make them, and this we conceive to be the sum and substance of the doctrine of final perseverance.

II. And now, dear friend, we shall, in the second place, briefly and pointedly reply to the questions which you have put before us:--