Though Lord and giver of the law, He put Himself under the law. He fulfilled it in every jot and t.i.ttle. He did no sin, neither was guile found in his mouth. Thus He worked out a complete and perfect righteousness. He did not need this righteousness for Himself, for He had a righteousness far above the righteousness of the law. He wrought it out not for Himself, but for man, that He might make it over and impute it to the transgressor. Thus then while man had no obedience of his own, he could have the obedience of another set down to his account, as though it were his own.

But this was not enough. Man had sinned and was still constantly sinning, his very nature being a sinful one. As already noted, the divine Word was pledged that there must be punishment for sin. The Son, who came to be a subst.i.tute, said: Put me in the sinner's place; let me be the guilty one; let the blows fall upon me. And thus, He "_who knew no sin was made sin_ (or a sin-offering) _for us_." He "_was made a curse_," "_bore our sins_" and "_the iniquity of us all_." He, the G.o.d-man, was regarded as the guilty one, treated as the guilty one, suffered as the guilty one.

He suffered as G.o.d, as well as man. For the Divine and human were inseparably united in one person. Divinity by itself cannot suffer and die. But thus mysteriously connected with the humanity it could and really did partic.i.p.ate in the suffering and dying. And who will calculate what Immanuel can suffer? What must it have been when it crushed Him to earth, made Him cry out so plaintively, and at last took His life! Our old theologians loved to say, that what the sufferings of Christ lacked in _extensiveness_ or duration, they made up in _intensiveness_. Thus there was a perfect atonement.

_All_ the punishment had been endured. A perfect righteousness had been wrought out, and the Father set His seal to it in the resurrection and ascension of His dear Son. Here, then, was real subst.i.tution, and this is the _ground_ for our justification.

It has been asked, on this point, if Christ by His perfect life wrought out a complete righteousness, which He needed not for Himself, but intended for the sinner, why was not this sufficient? Why was His death necessary? On the other hand, if His death is a perfect atonement for all sin, why does the sinner, in addition to a full and free forgiveness, procured by the death of Christ, need also the application of the righteousness of the life of Christ? In a word, why are both the life and death necessary to justify the sinner?

We answer: By His death or suffering obedience He wrought out a _negative_ righteousness, the forgiveness of sins. By His life, or active obedience, He wrought out a _positive_ righteousness.

The former releases from punishment. The latter confers character, standing and honor in the kingdom of G.o.d.

To ill.u.s.trate. Two persons have broken the laws of their land, are guilty, condemned, and suffer the penalty in prison. To one comes a message of pardon from the king. The prison doors are opened and he goes forth a free man. The law cannot again seize him and condemn him for the crimes of which he is pardoned. But as he goes forth among his fellow-men he realizes that though released from punishment, and _negatively_ righteous, he has no standing, no character, no positive righteousness, unless he earn and merit it for himself.

To the other criminal also comes a message of pardon from his king. In addition to pardon, or release from punishment, he is a.s.sured that his king has adopted him as his son, will take him into his family and endow him with his name and all the privileges of his house.

Now this pardoned one has a double righteousness; Negatively, pardon and release from punishment; positively, a name, standing, character, honor, and the richest endowments of the kingdom.

Even thus has the Son of G.o.d wrought out for us a two-fold righteousness, viz.: Negatively, by His sufferings and death, the forgiveness of sin and release from punishment; and positively, by His life of obedience, the appropriation of a perfect righteousness, a name and a place in His kingdom, with all its honors and blessings.

In the procuring of this double righteousness, Christ wrought out first the positive and then the negative. In the conferring of it He gives first the negative and then the positive.

And therefore the two-fold message of consolation. Is. xl. 1, 2: "_Comfort ye, comfort ye my people, saith your G.o.d. Speak ye comfortably to_--(i.e., speak ye _to the heart of_)--_Jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardoned; for she hath received of the Lord's hand double for all her sins._"

This justification has been purchased and paid for. But it is not yet applied. The sinner has not yet appropriated it and made it his own. How is this to be done? We answer: BY FAITH. Faith is the eye that looks to Christ. It sees His perfect atonement and His spotless righteousness. It is, at the same time, the hand that reaches out and lays hold of Christ, and clings to him as the only help and the only hope. This faith, springing from a penitent heart, that realizes its own unworthiness and guiltiness, renouncing all claim to merit or self-righteousness, casts itself on the divine Saviour, trusts implicitly in Him, and rests there. This faith justifies. Not because it is an act that merits or earns justification. No! In no sense.

Christ has earned it. Faith only lays hold of and appropriates what is already purchased and paid for.

There certainly can be no merit in our faith, because it is itself a "_gift of G.o.d_," as the Scriptures declare. He that has the faith is justified, acquitted, forgiven. The appropriation or application, is when we believe with all the heart on the Son of G.o.d.

Such, in brief, is the Lutheran doctrine of "Justification by Faith." We have not thought it necessary to quote from the Augsburg Confession or the Formula of Concord for proof. Neither is it necessary or desirable that we lengthen out this chapter with quotations from standard theologians. Any one desiring further proof or amplification can find abundance of it in all our Confessions, and in all recognized writers in the Church. Nor have we taken up the s.p.a.ce with Scripture quotations. To quote all that the Bible says on the subject would be to transcribe a large proportion of its pa.s.sages.

It would necessitate especially a writing out of a large part of the writings of Paul, who makes it the great theme of several of his epistles. Every devout reader of Paul's letters will find this great doctrine shining forth in every chapter, so much so that the Romish Bishop who was driven by Luther to a study of the New Testament threw down his book and said: "_Paul also has become a Lutheran_!"

In conclusion, we desire to impress one thought. The doctrine of Justification is so highly prized by the believer, not so much because of the grand and matchless scheme it brings to light, as because of the peace and comfort it has brought into his heart. He who truly embraces this doctrine, realizes its efficacy and power. It is precious to him, above all things, as a matter of personal experience.

This experience is not the doctrine, but the result of receiving it.

He has realized the blessedness of having his own sins forgiven, his transgressions covered. Being _justified by faith, he has peace with G.o.d through our Lord Jesus Christ_.

This blessed experience was the root and spring of Luther's courage and strength. Without this heart-experience, all theorizing about the doctrine is vain. Such a scriptural experience never develops a Pharisee. It never runs into self-exaltation. It constantly exalts and magnifies Christ. It habitually humbles self. It lays self low at the foot of the cross, and remains there. Not that it is a gloomy or despondent spirit. For while it constantly mourns over the imperfections and sins of self, it, at the same time, constantly rejoices in the full and perfect salvation of Christ. While it never ceases in this life to shed the tears of penitence, it also never ceases to sing the joyful song of deliverance. It develops a Christian after the type of Paul and Luther, and Gerhard and Francke. Blessed is he who understands and experiences justification by faith. Doubly sad the state of him who has the doctrine, without its experience and peace and glory.

"Jesus, Thy Blood and Righteousness My beauty are, my glorious dress; Midst flaming worlds, in these arrayed, With joy shall I lift up my head.

"Bold shall I stand in that great day, For who aught to my charge shall lay?

Fully through these absolved I am From sin and fear, from guilt and shame.

"This spotless robe the same appears, When ruined nature sinks in years: No age can change its constant hue; Thy Blood preserves it ever new.

"Oh let the dead now hear Thy voice; Now bid Thy banished ones rejoice!

Their beauty this, their glorious dress, Jesus, Thy Blood and Righteousness."

CHAPTER XXII.

SANCTIFICATION.

In the last chapter we showed that the doctrine of justification deals with the sinner's change of relation, or change of state.

We also learned that faith is the instrumental or applying cause of justification. In another place we showed that true faith presupposes penitence, and this again presupposes a sense and knowledge of sin. Again we showed that penitence and faith are the two essential elements of conversion; that where these elements are found there is a change of heart, and the beginning of a new life. This new life is, however, only in its germ. These are the _beginnings_ of new views, new affections, new actions, a new _life_.

They are of a germinal or seed character. Now it belongs to the very nature of life to develop, increase, and make progress. And it is this development or growth of the new life that we wish now to consider. It is called _sanctification_, or growth of the soul into the image of a holy G.o.d.

It is closely related to justification, and yet clearly distinct from it. In justification, G.o.d _imputes_ or _counts over_ to the sinner the righteousness of Christ. In sanctification, G.o.d _imparts_ the righteousness of the new life. Justification is what G.o.d does _for_ the believer; sanctification is what His Spirit does _in_ him.

Justification being purely an act of G.o.d, is _instantaneous_ and complete; sanctification being a work in which man has a share, is _progressive_. Justification takes away the _guilt_ of sin; sanctification gradually takes away its _power_. Sanctification begins with justification. So soon as the sinner believes he is justified; but just so soon as he believes, he also has the beginnings of a new life.

In time, therefore, the two come together; but in thought they are distinct. And it is of the greatest importance that these distinctions be understood and kept in mind. It is by confounding justification with sanctification, and _vice versa_, that all the flagrant, soul-destroying errors concerning the so-called "higher life," "sinless perfection," etc., are promulgated and believed. It is by quoting Scripture pa.s.sages that speak of justification, and applying them to sanctification, that this delusion is strengthened.

How often have we not heard that precious pa.s.sage, 1 John i. 7, "_The blood of Jesus Christ His Son cleanseth us from all sin_," quoted to prove entire sanctification. Now, if we understand the Scriptures at all, that pa.s.sage speaks of the _forgiveness_ of sin through the efficacy of Christ's blood, and not of overcoming sin in the believer, or eradicating its very fibres and impulses.

But this, perhaps, is a digression. Let us understand clearly what we mean by sanctification. The English word comes from a Latin word that means sacred, consecrated, devoted to holy purposes. The Greek word translated sanctify in our English Bible also means to separate from common and set apart for holy purposes. The same word that is translated sanctify, is in many places translated consecrate, or make holy. The English word _saint_ comes from the same Latin root, and is translated from the same Greek root, as sanctify. It means a sanctified one, or one who is being sanctified. Thus we find believers called saints, or sanctified ones. We find, indeed, that the apostles call all the members of their churches saints. Thus they speak of "_the saints which are at Jerusalem_," "_The saints which are at Achaia_," "_To all that be in Rome ... called to be saints_," "_As in all the churches of the saints_." So in many other pa.s.sages.

In harmony with the apostolic usage, we confess in the Apostles'

Creed: "I believe in the Holy Christian Church (which is) the communion--or community--of saints." If then saints means sanctified ones, or holy persons, do not the Bible and the Apostles' Creed demand perfect sinlessness? By no means. Christians are indeed to strive to constantly become more and more free from sin. They are "_called to be saints_," are constantly being sanctified or made holy. But their sanct.i.ty or holiness is only _relative_.

They have indeed "_come out from the world_," to "_be separate_."

They are "_a peculiar people_." They hate sin, repent of it, flee from it, strive against it, and overcome it more and more. They "_mortify the deeds of the body_," "_keep it under_," "_crucify the flesh with its affections and l.u.s.ts_," "_present_--(or consecrate)--_their bodies, as living sacrifices to G.o.d_." They have pledged themselves at Christ's altar to "renounce the devil and all his works and ways, the vanities of the world and the sinful desires of the flesh, and to live up to the doctrines and precepts of Christ."

In so far, they are separated from the world, set apart to become holy, consecrated to Christ. Not that their sanctification or saintship is complete. If that were the case, the apostles would not have written epistles to the saints. For perfect beings need no Bibles, no Churches, no means of Grace. The angels need none of these things. There is indeed not one sinless person mentioned in the Bible, except that divine One, "_who did no sin, neither was guile found in His mouth_."

If there were one Scripture character who, if such a thing were possible, would have attained to sinless perfection, that one would certainly have been the greatest of all the apostles, Paul. He labored more than they all; he suffered more than they all; he went deeper into the mysteries of redemption than they all. He was not only permitted to look into heaven, as the beloved John, but he "_was caught up into the third heaven, and heard words that it was not lawful for him to utter_" on this sinful earth. Oh, what purifying through suffering! What visions and revelations! What experience of Grace! And yet this burnished vessel never professed sinless perfection. Indeed, he never ceased to mourn and lament the sinfulness and imperfection of his own heart, and called himself the chief of sinners. He does indeed speak of perfection. Hear what he says, Phil.

iii. 12, 13, 14: "_Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things that are behind, and reaching forward unto those things which are before, I press toward the mark, for the prize of the high calling of G.o.d in Christ Jesus._"

The saints on earth, then, are not sinless ones. The Bible does indeed speak of those born of G.o.d sinning not, not committing sin, etc. But this can only mean that they do not _wilfully_ sin. They do not intentionally live in habits of sin. Their sins are sins of weakness and not sins of malice. They repent of them, mourn over them, and strive against them. They constantly pray, "_Forgive us our trespa.s.ses as we forgive them that trespa.s.s against us_." But their heart-purity and sanctification are only relative.

Sanctification is gradual and progressive. We have seen that Paul thus expressed himself. He was constantly "_following after_,"

"_reaching forth_," "_pressing toward_" the mark. He exhorts the Corinthians, 2 Cor. vii. 1, to be "_perfecting holiness in the fear of the Lord_," and again, 2 Cor. iii. 18, to be "_changed into the same image from glory to glory_." He tells them in chapter iv. 16 that "_the inward man is renewed day by day_." He exhorts the saints or believers, again and again, "_to grow_," "_to increase_," "_to abound yet more and more_."

Growth is the law of the kingdom of nature. And the same G.o.d operates in the kingdom of Grace, and, indeed, much after the same order. Our Saviour, therefore, so often compares the kingdom of G.o.d, or the kingdom of Grace, to growth from a seed, where it is "_first the blade, then the ear, and then the full corn in the ear_," Mark iv.

26-29. In harmony with all this Paul calls those who have but lately become believers, "_babes in Christ_." He tells them they must be "_fed with milk as babes_," etc. Therefore, it is quite natural that we find so many exhortations to grow in Grace and in knowledge.

How directly contrary to all this is the unscriptural idea, not only of entire sanctification, but of instantaneous sanctification.

Surely, in this fast age, many have run far ahead of prophets, apostles, martyrs, reformers and the most eminent saints of all ages.

As we read the lives and words of these heroes of faith, we find that the more Christ-like and consecrated they were, the more did they deplore their slow progress and their remaining sin.

While, therefore, we have no Scripture warrant to expect sinlessness here, while we must "_die daily_," "mortify our members_,"

and "_fight the good fight of faith_," between the old Adam, whose remnants cleave to us, and the new man in Christ Jesus, we can still do much to promote our sanctification, and make it more and more complete. We can use the powers that G.o.d has given us to carry on the warfare with sin. We can increase these powers, or rather permit divine Grace to increase them, by a diligent use of the means of Grace. In the chapter on the Word of G.o.d as a means of Grace, we showed that the Holy Spirit sanctifies through the Word. In the chapters on baptism and the baptismal covenant, we showed how that holy sacrament is a means of Grace, whose efficacy is not confined to the time of its administration, but that it is intended to be a perennial fountain of Grace, from which we can drink and be refreshed while life lasts. In the chapters on the Lord's Supper, we learned that it also was ordained and inst.i.tuted to sustain and strengthen our spiritual life.

We have, therefore, all the means necessary for our sanctification. Do we prayerfully use them? Might we not be much further on in the work of holiness than we are? Do we use the truth as we should, that we maybe "_sanctified through the truth_?" Do we "_desire the sincere milk of the Word, that we may grow thereby_?"

Does it "_dwell richly among us_?" Know we not, or have we forgotten it, that "_as many of us as have been baptized into Christ, were baptized into His death_?" Do we say, with those early Christians, "_henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus_?" And when we go to our Lord's Table do we realize that His "_flesh is meat indeed, and His blood is drink indeed_?" Do we go in the strength of that heavenly nourishment many days? Might we not, by making a more sincere, hearty and diligent use of all these means of Grace, live nearer to Christ, lean more confidingly on Him and do more effectually all things through Him who strengthened us?

Yes, doubtless, we must all confess that it is our own fault that we are not sanctified more fully than we are; that if, in the strength derived from a proper use of the means of Grace, we would watch more over self, pray more, meditate more on divine things and thus surround ourselves more with a spiritual atmosphere, we would be more spiritual. "_This is the will of G.o.d, even your sanctification._"

"_Without holiness, no man shall see the Lord._"