Systematic Theology [1878] 42Sanctification.

V. The conditions of this attainment.

1. A state of entire sanctification can never be attained by an indifferent waiting of God's time.

2. Nor by any works of law, or works of any kind, performed in your own strength, irrespective of the grace of God. By this I do not mean, that, were you disposed to exert your natural powers aright, you could not at once obey the law in the exercise of your natural strength, and continue to do so. But I do mean, that as you are wholly indisposed to use your natural powers aright, without the grace of God, no efforts that you will actually make in your own strength, or independent of his grace, will ever result in your entire sanctification.

3. Not by any direct efforts to feel right. Many spend their time in vain efforts to force themselves into a right state of feeling. Now, it should be for ever understood, that religion does not consist in a mere feeling, emotion, or involuntary affection of any kind. Feelings do not result from a direct effort to feel. But, on the contrary, they are the spontaneous actings of the mind, when it has under its direct and deep consideration the objects, truths, facts, or realities, that are correlated to these involuntary emotions. They are the most easy and natural state of mind possible under such circumstances. So far from its requiring an effort to put them forth, it would rather, require an effort to prevent them, when the mind is intensely considering those objects and considerations which have a natural tendency to produce them. This is so true, that when persons are in the exercise of such affections, they feel no difficulty at all in their exercise, but wonder how any one can help feeling as they do. It seems to them so natural, so easy, and, I may say, so almost unavoidable, that they often feel and express astonishment, that any one should find it difficult to exercise the feelings of which they are conscious. The course that many persons take on the subject of religion, has often appeared wonderful to me. They make themselves, their own state and interests, the central point, around which their own minds are continually revolving. Their selfishness is so great, that their own interests, happiness, and salvation, fill their whole field of vision. And with their thoughts and anxieties, and whole souls, clustering around their own salvation, they complain of a hard heart, that they cannot love God, that they do not repent, and cannot believe. They manifestly regard love to God, repentance, faith, and all religion, as consisting in mere feelings. Being conscious that they do not feel right, as they express it, they are the more concerned about themselves, which concern but increases their embarrassment, and the difficulty of exercising what they call right affections. The less they feel, the more they try to feel--the greater efforts they make to feel right without success, the more are they confirmed in their selfishness, and the more are their thoughts glued to their own interests; and they are, of course, at a greater and greater distance from any right state of mind. And thus their selfish anxieties beget ineffectual efforts, and these efforts but deepen their anxieties. And if, in this state, death should appear in a visible form before them, or the last trumpet sound, and they should be summoned to the solemn judgment, it would but increase their distraction, confirm, and almost give omnipotence to their selfishness, and render their sanctification morally impossible. It should never be forgotten, that all true religion consists in voluntary states of mind, and that the true and only way to attain to true religion, is to look at and understand the exact thing to be done, and then to put forth at once the voluntary exercise required.

4. Not by any efforts to obtain grace by works of law.

Should the question be proposed to a Jew, "What shall I do that I may work the work of God?" he would answer, Keep the law, both moral and ceremonial; that is, keep the commandments.

To the same inquiry an Arminian would answer, Improve common grace, and you will obtain converting grace; that is, use the means of grace according to the best light you have, and you will obtain the grace of salvation. In this answer it is not supposed, that the inquirer already has faith; but that he is in a state of unbelief, and is inquiring after converting grace. The answer, therefore, amounts to this; you must get converting grace by your impenitent works; you must become holy by your hypocrisy; you must work out sanctification by sin.

To this question, most professed Calvinists would make in substance the same reply. They would reject the language, while they retained the idea. Their direction would imply, either that the inquirer already has faith, or that he must perform some works to obtain it, that is, that he must obtain grace by works of law.

A late Calvinistic writer admits that entire and permanent sanctification is attainable, although he rejects the idea of the actual attainment of such a state in this life. He supposes the condition of attaining this state or the way to attain it, is by a diligent use of the means of grace, and that the saints are sanctified just so far as they make a diligent use of the means of sanctification. But as he denies, that any saints ever did or will use all the means with suitable diligence, he denies also, of course, that entire sanctification ever is attained in this life. The way of attaining it, according to his teaching, is by the diligent use of means. If then this writer were asked, "what shall I do that I may work the works of God?" --or in other words what shall I do to obtain entire and permanent sanctification? his answer, it seems, would be: "Use diligently all the means of grace;" that is, you must get grace by works, or, with the Arminian, improve common grace, and you will secure sanctifying grace. Neither an Arminian, nor a Calvinist, would formally direct the inquirer to the law, as the ground of justification. But nearly the whole church would give directions that would amount to the same thing. Their answer would be a legal and not a gospel answer. For whatever answer is given to this question, that does not distinctly recognize faith as the condition of abiding holiness in Christians, is legal. Unless the inquirer is made to understand, that this is the first, grand, fundamental duty, without the performance of which all virtue, all giving up of sin, all acceptable obedience, is impossible, he is misdirected. He is led to believe that it is possible to please God without faith, and to obtain grace by works of law. There are but two kinds of works--works of law, and works of faith. Now, if the inquirer has not the "faith that works by love," to set him upon any course of works to get it, is certainly to set him to get faith by works of law. Whatever is said to him that does not clearly convey the truth, that both justification and sanctification are by faith, without works of law, is law, and not gospel. Nothing before or without faith, can possibly be done by any one, but works of law. His first duty, therefore, is faith; and every attempt to obtain faith by unbelieving works, is to lay works at the foundation, and make grace a result. It is the direct opposite of gospel truth.

Take facts as they arise in every day's experience to show that what I have stated is true of almost all professors and non-professors. Whenever a sinner begins in good earnest to agitate the question, "What shall I do to be saved?" he resolves as a first duty, to break off from his sins, that is, in unbelief. Of course, his reformation is only outward. He determines to do better--to reform in this, that, and the other thing, and thus prepare himself to be converted. He does not expect to be saved without grace and faith, but he attempts to get grace by works of law. The same is true of multitudes of anxious Christians, who are inquiring what they shall do to overcome the world, the flesh, and the devil. They overlook the fact, that "this is the victory that overcometh the world, even our faith," that it is with "the shield of faith" they are to quench all the fiery darts of the wicked." They ask, Why am I overcome by sin? Why can I not get above its power? Why am I thus the slave of my appetites and passions, and the sport of the devil? They cast about for the cause of all this spiritual wretchedness and death. At one time, they think they have discovered it in the neglect of one duty; and at another time in the neglect of another. Sometimes they imagine they have found the cause to lie in yielding to one temptation, and sometimes in yielding to another. They put forth efforts in this direction, and in that direction, and patch up their righteousness on one side, while they make a rent in the other side. Thus they spend years in running round in a circle, and making dams of sand across the current of their own habitudes and tendencies. Instead of at once purifying their hearts by faith, they are engaged in trying to arrest the overflowing of the bitter waters of their own propensities. Why do I sin? they inquire; and casting about for the cause, they come to the sage conclusion, It is because I neglect such a duty, that is, because I do sin. But how shall I get rid of sin? Answer: By doing my duty, that is, by ceasing from sin. Now the real inquiry is, Why do they neglect their duty? Why do they commit sin at all? Where is the foundation of all this mischief? Will it be replied, the foundation of all this wickedness is the force of temptation--in the weakness of our hearts--in the strength of our evil propensities and habits? But all this only brings us back to the real inquiry again, How are these things to be overcome? I answer, by faith alone. No works of law have the least tendency to overcome our sins; but rather to confirm the soul in self-righteousness and unbelief.

The great and fundamental sin, which is at the foundation of all other sin, is unbelief. The first thing is, to give up that--to believe the word of God. There is no breaking off from one sin without this. "Whatsoever is not of faith is sin." "Without faith it is impossible to please God." Thus we see, that the backslider and convicted sinner, when agonizing to overcome sin, will almost always betake themselves to Works of law to obtain faith. They will fast, and pray, and read, and struggle, and outwardly reform, and thus endeavor to obtain grace. Now all this is vain and wrong. Do you ask, shall we not fast, and pray, and read, and struggle? Shall we do nothing but sit down in antinomian security and inaction? I answer, you must do all that God commands you to do; but begin where he tells you to begin, and do it in the manner in which he commands you to do it; that is, in the exercise of that faith that works by love. Purify your hearts by faith. Believe in the Son of God. And say not in your heart, "Who shall ascend into heaven, that is to bring Christ down from above; or who shall descend into the deep, that is, to bring up Christ again from the dead. But what saith it? The word is nigh thee, even in thy mouth, and in thy heart, that is, the word of faith which we preach." Now these facts show, that even under the gospel, almost all professors of religion, while they reject the Jewish notion of justification by works of law, have after all adopted a ruinous substitute for it, and suppose, that in some way they are to obtain grace by their works.

5. A state of entire sanctification cannot be attained by attempting to copy the experience of others. It is very common for convicted sinners, or for Christians inquiring after entire sanctification, in their blindness, to ask others to relate their experience, to mark minutely the detail of all their exercises, and then set themselves to pray for, and make direct efforts to attain the same class of exercises, not seeming to understand, that they can no more exercise feelings in the detail like others, than they can look like others. Human experiences differ as human countenances differ. The whole history of a man's former state of mind, comes in of course to modify his present and future experience; so that the precise train of feelings which may be requisite in your case, and which will actually occur, if you are ever sanctified, will not in all its details coincide with the exercises of any other human being. It is of vast importance for you to understand, that you can be no copyist in any true religions experience; and that you are in great danger of being deceived by Satan, whenever you attempt to copy the experience of others. I beseech you therefore to cease from praying for, or trying to obtain, the precise experience of any person whatever. All truly Christian experiences are, like human countenances, in their outline so much alike as to be readily known as the lineaments of the religion of Jesus Christ. But no further than this are they alike, any more than human countenances are alike.

But here let it be remembered, that sanctification does not consist in the various affections or emotions of which Christians speak, and which are often mistaken for, or confounded with, true religion; but that sanctification consists in entire consecration, and consequently it is all out of place for any one to attempt to copy the feelings of another, inasmuch as feelings do not constitute religion. The feelings of which Christians speak do not constitute true religion, but often result from a state of heart. These feelings may properly enough be spoken of as Christian experience, for although involuntary states of mind, they are experienced by true Christians. The only way to secure them is to set the will right, and the emotions will be a natural result.

6. Not by waiting to make preparations before you come into this state. Observe, that the thing about which you are inquiring, is a state of entire consecration to God. Now do not imagine that this state of mind must be prefaced by a long introduction of preparatory exercises. It is common for persons, when inquiring upon this subject with earnestness, to think themselves hindered in this progress by a want of this, or that, or the other exercise or state of mind. They look everywhere else but at the real difficulty. They assign any other, and every other but the true reason, for their not being already in a state of sanctification. The true difficulty is voluntary selfishness, or voluntary consecration to self-interest and self-gratification. This is the difficulty, and the only difficulty, to be overcome.

7. Not by attending meetings, asking the prayers of other Christians, or depending in any way upon the means of getting into this state. By this I do not intend to say, that means are unnecessary, or that it is not through the instrumentality of truth, that this state of mind is induced. But I do mean, that while you are depending upon any instrumentality whatever, your mind is diverted from the real point before you, and you are never likely to make this attainment.

8. Not by waiting for any particular views of Christ. When persons in the state of mind of which I have been speaking, hear those who live in faith describe their views of Christ, they say, Oh, if I had such views, I could believe; I must have these before I can believe. Now you should understand, that these views are the result and effect of faith in the promise of the Spirit, to take of the things of Christ and show them to you. Lay hold of this class of promises, and the Holy Spirit will reveal Christ to you, in the relations in which you need him from time to time. Take hold, then, on the simple promise of God. Take God at his word. Believe that he means just what he says; and this will at once bring you into the state of mind after which you inquire.

9. Not in any way which you may mark out for yourself. Persons in an inquiring state are very apt, without seeming to be aware of it, to send imagination on before them, to stake out the way, and set up a flag where they intend to come out. They expect to be thus and thus exercised--to have such and such peculiar views and feelings when they have attained their object. Now, there probably never was a person who did riot find himself disappointed in these respects. God says, "I will bring the blind by a way that they know not. I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them." This suffering your imagination to mark out your path is a great hindrance to you, as it sets you upon making many fruitless, and worse than fruitless attempts to attain this imaginary state of mind, wastes much of your time, and greatly wearies the patience and grieves the Spirit of God. While he is trying to lead you right to the point, you are hauling off from the course, and insisting, that this which your imagination has marked out is the way, instead of that in which he is trying to lead you. And thus in your pride and ignorance you are causing much delay, and abusing the long-suffering of God. He says, "This is the way, walk ye in it." But you say, no--this is the way. And thus you stand and parley and banter, while you are every moment in danger of grieving the Spirit of God away from you, and of losing your soul.

If there is anything in your imagination that has fixed definitely upon any particular manner, time, or place, or circumstance, you will, in all probability, either be deceived by the devil, or be entirely disappointed in the result. You will find, in all these particular items on which you had laid any stress, that the wisdom of man is foolishness with God--that your ways are not his ways, nor your thoughts his thoughts. "For as the heavens are higher than the earth, so are his ways higher than your ways and his thoughts higher than your thoughts." But,--

10. This state is to be attained by faith alone. Let it be for ever remembered, that "without faith it is impossible to please God," and "whatsoever is not of faith, is sin." Both justification and sanctification are by faith alone. Rom. iii. 30 : "Seeing it is one God who shall justify the circumcision by faith, and the uncircumcision through faith;" and ch. v. 1 : "Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ." Also, ch. ix. 30, 31 ; "What shall we say then? That the Gentiles, who followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, who followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but, as it were, by the works of the law."

But let me by no means be understood as teaching sanctification by faith, as distinct from and opposed to sanctification by the Holy Spirit, or Spirit of Christ, or which is the same thing, by Christ our sanctification, living and reigning in the heart. Faith is rather the instrument or condition, than the efficient agent that induces a state of present and permanent sanctification. Faith simply receives Christ, as king, to live and reign in the soul. It is Christ, in the exercise of his different offices, and appropriated in his different relations to the wants of the soul, by faith, who secures our sanctification. This he does by Divine discoveries to the soul of his Divine perfections and fulness. The condition of these discoveries is faith and obedience. He says, John xiv. 21-23 : "He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Judas saith unto him, (not Iscariot,) Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him."

To ascertain the conditions of entire sanctification in this life, we must consider what the temptations are that overcome us. When first converted, we have seen, that the heart or will consecrates itself and the whole being to God. We have also seen, that this is a state of disinterested benevolence, or a committal of the whole being to the promotion of the highest good. We have also seen, that all sin is selfishness, or that all sin consists in the will's seeking the indulgence or gratification of self; that it consists in the will's yielding obedience to the propensities, instead of obeying God, as his law is revealed in the reason. Now, who cannot see what needs to be done to break the power of temptation, and let the soul go free? The fact is, that the department of our sensibility that is related to objects of time and sense, has received an enormous development, and is tremblingly alive to all its correlated objects, while, by reason of the blindness of the mind to spiritual objects, it is scarcely developed at all in its relations to them. Those objects are seldom thought of by the carnal mind, and when they are, they are only thought of. They are not clearly seen, and of course they are not felt.

The thought of God, of Christ, of sin, of holiness, of heaven, and hell, excites little or no emotion in the carnal mind. The carnal mind is alive and awake to earthly and sensible objects, but dead to spiritual realities. The spiritual world needs to be revealed to the soul. The soul needs to see and clearly apprehend its own spiritual condition, relations, wants. It needs to become acquainted with God and Christ, to have spiritual and eternal realities made plain, and present, and all-absorbing realities to the soul. It needs such discoveries of the eternal world, of the nature and guilt of sin, and of Christ, the remedy of the soul, as to kill or greatly mortify lust, or the appetites and passions in their relations to objects of time and sense, and thoroughly to develop the sensibility, in its relations to sin and to God, and to the whole circle of spiritual realities. This will greatly abate the frequency and power of temptation to self-gratification, and break up the voluntary slavery of the will. The developments of the sensibility need to be thoroughly corrected. This can only be done by the revelation to the inward man, by the Holy Spirit, of those great, and solemn, and overpowering realities of the "spirit land," that lie concealed from the eye of flesh.

We often see those around us whose sensibility is so developed, in some one direction, that they are led captive by appetite and passion in that direction, in spite of reason and of God. The inebriate is an example of this. The glutton, the licentious, the avaricious man, are examples of this kind. We sometimes, on the other hand, see, by some striking providence, such a counter development of the sensibility produced, as to slay and put down those particular tendencies, and the whole direction of the man's life seems to be changed; and outwardly, at least, it is so. From being a perfect slave to his appetite for strong drink, he cannot, without the utmost loathing and disgust, so much as hear the name of his once loved beverage mentioned. From being a most avaricious man he becomes deeply disgusted with wealth, and spurns and despises it. Now, this has been effected by a counter development of the sensibility; for, in the case supposed, religion has nothing to do with it. Religion does not consist in the states of the sensibility, nor in the will's being influenced by the sensibility; but sin consists in the will's being thus influenced. One great thing that needs to be done, to confirm and settle the will in the attitude of entire consecration to God, is to bring about a counter development of the sensibility, so that it will not draw the will away from God. It needs to be mortified or crucified to the world, to objects of time and sense, by so deep and clear, and powerful a revelation of self to self, and of Christ to the soul, as to awaken and develop all its susceptibilities in their relations to him, and to spiritual and divine realities. This can easily be done through and by the Holy Spirit, who takes of the things of Christ and shows them to us. He so reveals Christ, that the soul receives him to the throne of the heart, to reign throughout the whole being. When the will, the intellect, and the sensibility are yielded to him, he develops the intelligence, and the sensibility by clear revelations of himself, in all his offices and relations to the soul, confirms the will, mellows and chastens the sensibility, by these divine revelations to the intelligence.

We need the light of the Holy Spirit to teach us the character of God, the nature of his government, the purity of his law, the necessity and fact of atonement--to teach us our need of Christ in all his offices and relations, governmental, spiritual, and mixed. We need the revelation of Christ to our souls, in such power as to induce in us that appropriating faith, without which Christ is not, and cannot be, our salvation. We need to know Christ, for example, in such relations as the following:--

1. As King, to set up his government and write his law in our hearts; to establish his kingdom within us; to sway his sceptre over our whole being. As King he must be spiritually revealed and received.

2. As our Mediator, to stand between the offended justice of God and our guilty souls, to bring about a reconciliation between our souls and God. As Mediator he must be known and received.

3. As our Advocate or Paracletos, our next or best friend, to plead our cause with the Father, our righteous and all prevailing advocate to secure the triumph of our cause at the bar of God. In this relation he must be apprehended and embraced.

4. As our Redeemer, to redeem us from the curse of the law, and from the power and dominion of sin; to pay the price demanded by public justice for our release, and to overcome and break up forever our spiritual bondage. In this relation also we must know and appreciate him by faith.

5. As the propitiation for our sins, to offer himself as a propitiatory or offering for our sins. The apprehension of Christ as making an atonement for our sins seems to be indispensable to the entertaining of a healthy hope of eternal life. It certainly is not healthy for the soul to apprehend the mercy of God, without regarding the conditions of its exercise. It does not sufficiently impress the soul with a sense of the justice and holiness of God, with the guilt and desert of sin. It does not sufficiently awe the soul and humble it in the deepest dust, to regard God as extending pardon, without regard to the sternness of his justice, as evinced in requiring that sin should be recognized in the universe, as worthy of the wrath and curse of God, as a condition of its forgiveness. It is remarkable, and well worthy of all consideration, that those who deny the atonement make sin a comparative trifle, and seem to regard God's benevolence or love as good nature, rather than, as it is, "a consuming fire "to all the workers of iniquity. Nothing does or can produce that awe of God, that fear and holy dread of sin, that self-abasing, God-justifying spirit, that a thorough apprehension of the atonement of Christ will do. Nothing like this can beget that spirit of self-renunciation, of cleaving to Christ, of taking refuge in his blood. In these relations Christ must be revealed to us, and apprehended and embraced by us, as the condition of our entire sanctification.

It is the work of the Holy Spirit thus to reveal his death in its relations to our individual sins, and as related to our sins as individuals. The soul needs to apprehend Christ as crucified for us. It is one thing for the soul to regard the death of Christ merely as the death of a martyr, and an infinitely different thing, as every one knows, who has had the experience, to apprehend his death as a real and veritable vicarious sacrifice for our sins, as being truly a substitute for our death. The soul needs to apprehend Christ as suffering on the cross for it, or as its substitute; so that it can say, That sacrifice is for me, that suffering and that death are for my sins; that blessed Lamb is slain for my sins. If thus fully to apprehend and to appropriate Christ cannot kill sin in us, what can?

6. We also need to know Christ as risen for our justification. He arose and lives to procure our certain acquittal, or our complete pardon and acceptance with God. That he lives and is our justification we need to know, to break the bondage of legal motives, and to slay all selfish fear; to break and destroy the power of temptation from this source. The clearly convinced soul is often tempted to despondency and unbelief, to despair of its own acceptance with God, and it would surely fall into the bondage of fear, were it not for the faith of Christ as a risen, living, justifying Saviour. In this relation, the soul needs clearly to apprehend and fully to appropriate Christ in his completeness, as a condition of abiding in a state of disinterested consecration to God.

7. We need also to have Christ revealed to us as bearing our griefs and as carrying our sorrows. The clear apprehension of Christ, as being made sorrowful for us, and as bending under sorrows and griefs which in justice belonged to us, tends at once to render sin unspeakably odious, and. Christ infinitely precious to our souls. The idea of Christ our substitute, needs to be thoroughly developed in our minds. And this relation of Christ needs to be so clearly revealed to us, as to become an everywhere present reality to us. We need to have Christ so revealed as to so completely ravish and engross our affections, that we would sooner die at once than sin against him. Is such a thing impossible? Indeed it is not. Is not the Holy Spirit able, and willing, and ready thus to reveal him, upon condition of our asking it in faith? Surely he is.

We need to apprehend. Christ as the one by whose stripes we are healed. We need to know him as relieving our pains and sufferings by his own, as preventing our death by his own, as sorrowing that we might eternally rejoice, as grieving that we might be unspeakably and eternally glad, as dying in unspeakable agony that we might die in deep peace and in unspeakable triumph.

8. "As being made sin for us." We need to apprehend him as being treated as a sinner, and even as the chief of sinners on our account, or for us. This is the representation of scripture, that Christ on our account was treated as if he were a sinner. He was made sin for us, that is, he was treated as a sinner, or rather as being the representative, or as it were the embodiment of sin for us. O! this the soul needs to apprehend--the holy Jesus treated as a sinner, and as if all sin were concentrated in him, on our account! We procured this treatment of him. He consented to take our place in such a sense as to endure the cross, and the curse of the law for us. When the soul apprehends this, it is ready to die with grief and love. O, how infinitely it loathes self under such an apprehension as this! In this relation he must not only be apprehended, but appropriated by faith.

We also need to apprehend the fact that "he was made sin for us, that we might be made the righteousness of God in him;" that Christ was treated as a sinner, that we might be treated as righteous; that we might also be made personally righteous by faith in him; that we might inherit and be made partakers of God's righteousness, as that righteousness exists and is revealed in Christ; that we might in and by him be made righteous as God is righteous. It needs to embrace and lay hold by faith upon that righteousness of God, which is brought home to saints in Christ, through the atonement and indwelling Spirit.

9. We also need Christ revealed to the inward being, as "head over all things to the church." All these relations are of no avail to our sanctification, only in so far forth as they are directly, and inwardly, and personally revealed to the soul by the Holy Spirit. It is one thing to have thoughts, and ideas, and opinions concerning Christ, and an entirely different thing to know Christ, as he is revealed by the Holy Spirit. All the relations of Christ imply corresponding necessities in us. When the Holy Spirit has revealed to us the necessity, and Christ as exactly suited to fully meet that necessity, and urged his acceptance in that relation, until we have appropriated him by faith, a great work is done. But until we are thus revealed to ourselves, and Christ is thus revealed to us and accepted by us, nothing is done more than to store our heads with notions or opinions and theories, while our hearts are becoming more and more, at every moment, like an adamant stone.

I have often feared, that many professed Christians knew Christ only after the flesh; that is, they have no other knowledge of Christ than what they obtain by reading and hearing about him, without any special revelation of him to the inward being by the Holy Spirit. I do not wonder, that such professors and ministers should be totally in the dark, upon the subject of entire sanctification in this life. They regard sanctification as brought about by the formation of holy habits, instead of resulting from the revelation of Christ to the soul in all his fulness and relations, and the soul's renunciation of self and appropriation of Christ in these relations. Christ is represented in the Bible as the head of the church. The church is represented as his body. He is to the church what the head is to the body. The head is the seat of the intellect, the will, and in short, of the living soul. Consider what the body would be without the head, and you may understand what the church would be without Christ. But as the church would be without. Christ, so each believer would be without Christ. But we need to have our necessities in this respect clearly revealed to us by the Holy Spirit, and this relation of Christ made plain to our apprehension. The utter darkness of the human mind in regard to its own spiritual state and wants, and in regard to the relations and fulness of Christ, is truly wonderful. His relations, as mentioned in the Bible, are overlooked almost entirely until our wants are discovered. When these are made known, and the soul begins in earnest to inquire after a remedy, it needs not inquire in vain. "Say not in thine heart, who shall ascend up to heaven? that is, to bring Christ down from above; or who shall descend into the deep? that is, to bring Christ again from the dead. But what saith it? The word is nigh thee, even in thy mouth, and in thy heart."

O how infinitely blind he is to the fulness and glory of Christ, who does not know himself and Christ as both are revealed by the Holy Spirit. When we are led by the Holy Spirit to look down into the abyss of our own emptiness--to behold the horrible pit and miry clay of our own habits, and fleshly, and worldly, and infernal entanglements; when we see in the light of God, that our emptiness and necessities are infinite; then, and not till then, are we prepared wholly to cast off self, and to put on Christ. The glory and fulness of Christ are not discovered to the soul, until it discovers its need of him. But when self, in all its loathsomeness and helplessness, is fully revealed, until hope is utterly extinct, as it respects every kind and degree of help in ourselves; and when Christ, the all and in all, is revealed to the soul as its all-sufficient portion and salvation, then, and not until then, does the soul know its salvation. This knowledge is the indispensable condition of appropriating faith, or of that act of receiving Christ, or that committal of all to him, that takes Christ home to dwell in the heart by faith, and to preside over all its states and actions. O, such a knowledge and such a reception and putting on of Christ is blessed. Happy is he who knows it by his own experience.

It is indispensable to a steady and implicit faith, that the soul should have a spiritual apprehension of what is implied in the saying of Christ, that all power was delivered unto him. The ability of Christ to do all, and even exceeding abundantly above all that we ask or think, is what the soul needs clearly to apprehend, in a spiritual sense that is, to apprehend it, not merely as a theory or as a proposition, but to see the true spiritual import of this saying. This is also equally true of all that is said in the Bible about Christ, of all his offices and relations. It is one thing to theorize, and speculate, and opine, about Christ, and an infinitely different thing to know him as he is revealed by the Holy Spirit. When Christ is fully revealed to the soul by the Comforter, it will never again doubt the attainability and reality of entire sanctification in this life.

When we sin, it is because of our ignorance of Christ. That is, whenever temptation overcomes us, it is because we do not know and avail ourselves of the relation of Christ that would meet our necessities. One great thing that needs to be done is, to correct the developments of our sensibility. The appetites and passions are enormously developed in their relations to earthly objects. In relation to things of time and sense, our propensities are greatly developed and are alive; but in relation to spiritual truths and objects, and eternal realities, we are naturally as dead as stones. When first converted, if we knew enough of ourselves and of Christ thoroughly to develop and correct the action of the sensibility, and confirm our wills in a state of entire consecration, we should not fall. In proportion as the law-work preceding conversion has been thorough, and the revelation of Christ at, or immediately subsequent to, conversion, full and clear, just in that proportion do we witness stability in converts. In most, if not in all instances, however, the convert is too ignorant of himself, and of course knows too little about Christ, to be established in permanent obedience. He needs renewed conviction of sin, to be revealed to himself, and to have Christ revealed to him, and be formed in him the hope of glory, before he will be steadfast, always abounding in the work of the Lord.

It must not be inferred, that the knowledge of Christ in all these relations is a condition of our coming into a state of entire consecration to God, or of present sanctification. The thing insisted on is, that the soul will abide in this state in the hour of temptation only so far forth as it betakes itself to Christ in such circumstances of trial, and apprehends and appropriates him by faith from time to time in those relations that meet the present and pressing necessities of the soul. The temptation is the 6c6itsion of revealing the necessity, and the Holy Spirit is always ready to reveal Christ in the particular relation suited to the newly-developed necessity. The perception and appropriation of him in this relation, under these circumstances of trial, is the sine qua non of our remaining in the state of entire consecration.

The foregoing are some of the relations which Christ sustains to us as to our salvation. I could have enlarged greatly, as you perceive, upon each of these, and easily have swelled this part of our course of study to a large volume. I have only touched upon these relations, as specimens of the manner in which he is presented for our acceptance in the Bible, and by the Holy Spirit. Do not understand me as teaching, that we must first know Christ in all these relations, before we can be sanctified. The thing intended is, that coming to know Christ in these relations is a condition, or is the indispensable means, of our steadfastness or perseverance in holiness under temptation--that, when we are tempted, from time to time nothing can secure us against a fall, but the revelation of Christ to the soul in these relations one after another, and our appropriation of him to ourselves by faith. The gospel has directly promised, in every temptation to open a way of escape, so that we shall be able to bear it. The spirit of this promise pledges to us such a revelation of Christ, as to secure our standing, if we will lay hold upon him by faith, as revealed. Our circumstances of temptation render it necessary, that at one time we should apprehend Christ in one relation, and at another time in another. For example, at one time we are tempted to despair by Satan's accusing us of sin, and suggesting that our sins are too great to be forgiven. In this case we need a revelation and an appropriation of Christ, as having been made sin for us; that is, as having atoned for our sins--as being our justification or righteousness. This will sustain the soul's confidence and preserve its peace.

At another time we are tempted to despair of ever overcoming our tendencies to sin, and to give up our sanctification as a hopeless thing. Now we need a revelation of Christ as our sanctification, etc.

At another time the soul is harassed with the view of the great subtlety and sagacity of its spiritual enemies, and greatly tempted to despair on that account. Now it needs to know Christ as its wisdom.

Again, it is tempted to discouragement on account of the great number and strength of its adversaries. On such occasions it needs Christ revealed as the Mighty God, as its strong tower, its hiding place, its munition of rocks.

Again, the soul is oppressed with a sense of the infinite holiness of God, and the infinite distance there is between us and God, on account of our sinfulness and his infinite holiness, and on account of his infinite abhorrence of sin and sinners. Now the soul needs to know Christ as its righteousness, and as a mediator between God and man.

Again, the Christian's month is closed with a sense of guilt, so that he cannot look up, nor speak to God of pardon and acceptance. He trembles and is confounded before God. He lies along on his face, and despairing thoughts roll a tide of agony through his soul. He is speechless, and can only groan out his self-accusations before the Lord. Now as a condition of rising above this temptation to despair, he needs a revelation of Christ as his advocate, as his high priest, as ever living to make intercession for him. This view of Christ will enable the soul to commit all to him in this relation, and maintain its peace and hold on to its steadfastness.

Again, the soul is led to tremble in view of its constant exposedness to besetments on every side, oppressed with such a sense of its own utter helplessness in the presence of its enemies, as almost to despair. Now it needs to know Christ as the good shepherd, who keeps a constant watch over the sheep, and carries the lambs in his bosom. He needs to know him as a watchman and a keeper.

Again, it is oppressed with the sense of its own utter emptiness, and is forced to exclaim, I know that in me, that is, in my flesh, dwelleth no good thing. It sees that it has no life, or unction, or power, or spirituality in itself. Now it needs to know Christ as the true vine, from which it may receive constant and abundant spiritual nourishment. It needs to know him as the fountain of the water of life, and in those relations that will meet its necessities in this direction. Let these suffice, as specimens to illustrate what is intended by entire or permanent sanctification being conditioned on the revelation and appropriation of Christ in all the fulness of his official relations.