,transcribed from the #ahgh1 7third7 ,hatchards edition by ,david ,price1 email ccx#jgdpglaf4org ,sanctification 99 99 99 99 99 ,,by ,,the ,,rev4 ,,edward ,,hoare1 ,m4,a4 ,vicar of ,trinity1 ,tunbridge ,wells2 and ,hon4 ,canon of ,canterbury4 99 99 99 99 99 ,third ,edition1 ,enlarged4 99 99 99 99 99 ,,london3 ,,hatchards1 ,,piccadilly4 #ahgh4 99 99 99 99 99 ,,london3 ,,printed ,,by ,,john ,,strangeways1 ,castle ,st4 ,leicester ,sq4 99 99 99 99 99 ,,preface4 ,,the following pages contain the substance of some ,sermons preached in the course of my parochial ministry1 on the subject of ,sanctification1 and are published at the request of several members of my congregation4 ,they contain nothing new1 and1 being parochial sermons1 they are not in the form of a systematic treatise4 ,but ,i hope they exhibit the doctrine of ,sanctification as revealed in ,scripture1 as embodied in the teaching of the ,church of ,england1 and as preached by those who are generally termed the ,evangelical ,clergy4 ,they are not so much controversial as practical4 ,my desire has not been to discuss new opinions1 but to bring out old truths4 ,i shall be truly thankful if this shall prove to have been done2 and ,i commit them to ,god1 with the earnest prayer that ,he may make them useful1 by the power of the ,holy ,spirit1 to those who long for the fulfilment of the prayer of their most blessed ,saviour1--#8,sanctify them through ,thy truth1 ,thy ,word is truth4' ,e4 ,h4 ,,tunbridge ,,wells4 ,,contents4 ,,page ,,separation ,,unto ,,god #a ,,legal ,,cleansing3 ,,sanctification ,,through ,,blood #ad ,,the ,,cleansing ,,blood #bg ,,personal ,,holiness3 ,,the ,,sanctified #dj ,,progress #ej ,,infection ,,of ,,nature #fd ,,grace #gh ,,holiness ,,through ,,faith #ia ,,consecration #ajc ,,prayer #aag ,,god',s ,,name ,,sanctified #acb ,,expository ,,notes3 ,,romans1 ,,vii4 #adc #a ,,john1 ,,iii4 #f #adf ,,the ,,word #8,,perfect' #adi ,,temptation1 ,,heb4 ,,iv4 #ae #aeb ,,doctrinal ,,notes #aed ,,separation ,,unto ,,god4 #8,elect according to the foreknowledge of ,god the ,father1 through sanctification of the ,spirit1 unto obedience and sprinkling of the blood of ,jesus ,christ2 ,grace unto you1 and peace1 be multiplied4'--#a ,,pet4 i4 #b4 ,it is one of the encouraging features of the present day that many of the ,lord's people are aiming at a higher standard of ,christian holiness than they have ever yet known1 and are looking to the great grace of their most blessed ,saviour to raise them by ,his ,spirit above the various hindrances which have hitherto impeded their progress4 ,they desire that there should be no impediment in the service of their blessed ,saviour4 ,in their worship they would draw very near to ,him1 and in their life they would glorify ,his name4 ,but yet1 when they seek to do so1 and when they fairly look at ,god's character1 ,god's claims1 ,god's will1 and ,god's glory1 they find reason to be humbled to the dust2 and the more they realize ,his infinite mercy in ,christ ,jesus1 the more they learn of the magnitude and multitude of their own shortcomings4 ,thus it sometimes comes to pass that in many true believers their greatest discouragements are intimately connected with their efforts after holiness1 and many of their doubts and difficulties arise from their real desire for true sanctification4 ,the more that they aim at the holiness of ,god1 the more they feel their sin1 and the more earnestly that they strive to rise1 the more keenly do they feel the pain and humiliation of the ruin of their fallen nature4 ,it is important therefore for those who desire holiness to look carefully into the teaching of ,scripture on the great subject of ,sanctification2 to examine what is really promised1 and to learn what the ,word of ,god teaches us to expect4 ,does it1 or does it not1 make provision for such difficulties8 ,and if it does1 what is the provision8 ,these are some of the questions which ,i desire now to consider1 and ,i hope it may please ,god to fulfil to both writer and reader the prayer of the ,apostle3 #8,the very ,god of peace sanctify you wholly2 and ,i pray ,god your whole spirit and soul and body be preserved blameless unto the coming of our ,lord ,jesus ,christ4' ,now one of the great difficulties of the subject is1 that in all languages certain words are employed to express more than one idea1 and that the idea connected with the word often changes as time advances4 ,to a certain extent this applies to the word #8sanctification' in sacred ,scripture4 ,it has no less than four distinct meanings in the ,word of ,god2 and1 if we treat them all as if they were the same1 we are sure to be confused4 ,it has its original sense1 and three others that have grown out of it4 ,the original sense is separation unto ,god1 or dedication2 and the three that have grown out of it are legal cleansing1 personal holiness1 and the exaltation of the holiness of ,god4 ,if therefore we wish to understand the teaching of ,scripture1 we must clearly examine the use of the word in these four senses4 ,may the ,lord ,himself help us to do so6 ,if we turn then to the beginning1 we shall find that the original sense of the word #8to sanctify' is to set apart unto ,god4 ,so in the ,old ,testament the ,hebrew is frequently rendered #8to hallow1' or to set apart as a holy thing4 ,in this sense it is used of the ,sabbath 7,gen4 ii4 #c73 #8,god blessed the seventh day1 and sanctified it4' ,he separated it from the ordinary purposes of common life1 and set it apart as a day peculiar to ,himself4 ,so again the first-born were set apart unto ,god1 and therefore said to be sanctified2 as we read1 ,exod4 xiii4 #b3 #8,sanctify unto ,me all the first-born--both of man and of beast3 it is mine4' ,so of the ,temple1 ,god said 7#b ,chron4 vii4 #af71 #8,i have chosen and sanctified this house1 that my name may be there for ever4' ,the same is said of the priests1 the vessels of the sanctuary1 and the lamb taken from the flock for sacrifice3 they were all separated unto ,god1 and thus said to be sanctified4 ,it is in this sense that our blessed ,saviour made use of the word1 when ,he said in ,john1 xvii4 #ai1 #8,for their sakes ,i sanctify myself4' ,no one can suppose for one moment that ,he made ,himself more holy1 or cleansed ,himself from actual sin1 for ,he had been from all eternity holy1 harmless1 undefiled1 and separate from sinners4 ,there was no possibility of any increase of holiness in ,him4 ,but ,he did1 from the deep love that filled ,his heart1 set ,himself apart unto ,god1 to be the one perfect sin-offering for man4 ,as the lamb was sanctified when it was taken from the flock1 and set apart for sacrifice1 so did ,he sanctify ,himself when ,he separated ,himself from all human fellowship1 and1 as one set apart unto ,god1 bore alone the whole burden of human guilt4 ,now1 this is the sense in which the word is used whenever sanctification is spoken of as something past1 or complete4 ,there are passages in which it is described as the past act of ,god1 as1 e4g4 ,jude1 #a1 where ,god's people are spoken of as being1 or having been1 #8sanctified by ,god the ,father2' and #b ,thess4 ii4 #ac1 where they are described as having been #8chosen to salvation through sanctification of the ,spirit and belief of the truth4' ,the reason is1 that they have already been set apart by the ,holy ,ghost as a peculiar people unto ,god4 ,they have been like a branch of the wild olive1 cut out from the old tree1 and engrafted into the new4 ,that grafting into ,christ involved a separation1 for it implied a cutting out as well as a grafting in2 and therefore1 whenever a soul has been incorporated into ,christ1 there has been in this sense an act of sanctification1 or1 in other words1 of separation unto ,god4 ,such passages do not refer to personal holiness2 but to the past act of ,god in separating ,his elect unto ,himself4 ,i have no doubt that this is the meaning of the text4 ,we all know that the work of holiness is the consequence of the gift of pardon4 ,it is not till we are forgiven through the great blood-sprinkling that the real work of holiness begins4 ,but in these words sanctification comes before it1 and the sprinkling of the blood is described as the result of the sanctifying act4 ,the reason is1 not that this verse is at variance with the rest of ,scripture1--,god forbid the thought1--but that the word sanctification does not here express our growth in personal holiness1 but means ,god's great act of separation unto ,himself by the mighty power of the ,holy ,ghost4 ,as the ,sabbath was set apart unto ,god1 so have we been set apart if we be in ,christ ,jesus3 and it is both our privilege and duty to regard ourselves as chosen out of the world and now belonging1 as a peculiar people1 unto ,god4 ,it is with reference to this act of separation that the ,apostle addresses ,god's people in the words1 #8,elect according to the foreknowledge of ,god the ,father1 through sanctification of the ,spirit1 unto obedience and sprinkling of the blood of ,jesus ,christ3 ,grace unto you1 and peace be multiplied4' ,if we take the word in this sense the passage will throw a flood of light on three important subjects3 the origin of this separation1 its result1 and the power by which it is accomplished4 99 99 99 99 99 ,i4 ,its ,,origin4 ,this is very clearly the electing love of ,god4 ,the sanctification1 or separation here described1 is the application of ,god's electing love to the individual4 ,our ,lord says 7,john1 x4 #af7 of us ,gentiles1 #8,other sheep ,i have1 which are not of this fold3 them also ,i must bring4' ,in the loving purpose of ,god they were ,his when ,he spoke2 but they were at that time either not yet born1 or still living in heathenism1 ,he said1 #8,them also ,i must bring4' ,in other words1 those who were ,his by the eternal covenant ,he must in due time separate unto ,himself2 and that separation1 or that bringing1 is the sanctification here described4 ,it is that great act of ,god in which ,he carries into effect1 or applies1 ,his own eternal purpose4 ,and think what a stability this gives to the work6 ,if it were the result of our own will it must be liable to all the failures inseparable from the weakness of our will2 but as it is the carrying out of ,his own eternal purpose1 it is unchangeable1 because it is divine4 ,man-made conversions soon fall to pieces2 but when ,god calls and separates ,his own elect1 it is for ever4 ,he incorporates them into ,christ1 and they are one with ,him for all eternity4 ,ah1 brethren1 if you be in ,him1 you may be exposed to many1 and strong temptations2 you may be obliged to tread in slippery places1 and find your feet very weak under their burden2 but in the midst of it all you may rely1 not merely on daily mercy1 but also on everlasting love2 and may take courage in the assurance that1 as ,he changeth not1 so you will be kept by ,his power through faith unto salvation4 99 99 99 99 99 ,,ii4 ,the passage teaches us also the ,,result4 ,this great result is conversion1 as taught us in the words1 #8unto obedience1 and sprinkling of the blood of ,jesus ,christ4' ,i can scarcely imagine a better description of the character and blessings of conversion than that contained in these words1 for they present it to us in a double aspect1--on the one hand surrender1 and on the other pardon4 ,surrender4 ,this is the meaning of obedience1 in the passage4 ,it must not be confounded with the holy and loving obedience of the child of ,god walking in his ,father's footsteps1 for it is rather the surrender of the once rebellious heart when it receives ,christ as its ,saviour and ,king4 ,it is the obedience described in ,acts1 vi4 #g1 where it is said that #8a great company of the priests were obedient to the faith4' ,it was the faith to which they were obedient3 not the law4 ,they received the message of life1 and yielded themselves unto the ,lord4 ,it is the obedience of ,saul of ,tarsus1 when1 having hated1 opposed1 and persecuted1 he gave up in complete surrender1 and said1 #8,lord1 what wilt ,thou have me to do8' ,and here lies the great difficulty with a great number4 ,if there be the true separation unto ,god1 there must be surrender1 for it is a sanctification unto obedience2 and there is no denying that the heart oftentimes recoils from it4 ,oh1 how near have some come1--how beautifully near6 almost like the young man whom ,jesus loved4 ,but that young man went back after all4 ,he went away very sorrowful2 but still he went4 ,i hope you may not do the same6 ,but ,i stand in doubt of some of you1 for though almost1 you are not yet altogether3 though near1 you are not within2 though earnest1 not yet safe4 ,and why8 ,there is no submission3 you cannot give up4 ,there are old prejudices1 old thoughts1 old likes and dislikes1 old confidences2 and you cannot make up your mind to give all up1 and to surrender your whole soul into the hands of your ,lord and ,saviour4 ,yet think what a blessing there is connected with such surrender3 nothing less than #8the sprinkling of the blood of ,jesus ,christ4' ,that sprinkling is the personal application of the great atonement to the individual soul4 ,the shedding of the blood was a public act1 which might or might not be effectual to individuals2 but the sprinkling of it is altogether a personal matter4 ,it is the application to the individual of the great atonement made for every man4 ,so that those who are thus sanctified1 or set apart unto ,god1 are set apart unto the sacred privilege of having their sins blotted out for ever2 and those who have been brought by the ,holy ,ghost to the obedience of the faith1 are in their own souls sprinkled with the blood of ,christ4 ,not only do they know that there is a fountain open for sin and for uncleanness1 but they themselves are cleansed by it1 and walk before ,god in the sacred peace of full forgiveness and perfect love4 ,oh1 how is it that there can be any backwardness in thus surrendering to ,christ6 ,do you not thirst for that sacred fellowship8 ,do you not long to be able to say1 #8,who hath washed me from my sins in ,his own blood8' ,is there any blessedness to be compared to that of having sin blotted out for ever8 ,why1 then1 do you still hold back8 ,why not give up1 and just cast yourself1 ruined and helpless1 into the arms of your ,saviour1 that ,his own most precious blood may be sprinkled on your soul1 and that by ,his great grace you may be ,his1 and ,his for ever8 99 99 99 99 99 ,,iii4 ,but we must hasten to our last subject3 the ,,author of this most blessed change4 ,this is distinctly said to be the ,spirit4 #8,the sanctification of the ,spirit1' as in #b ,thess4 ii4 #ad4 ,observe1 in passing1 how all the three persons of the ,holy ,trinity appear in the verse4 ,there is the foreknowledge of ,god the ,father1 the sprinkling of the blood of the ,son1 and the sanctifying power of the ,holy ,ghost4 ,it is from such passages as these that the answer in the ,church ,catechism is derived3 #8,i believe in ,god the ,holy ,ghost1 who sanctifieth me1 and all the elect people of ,god4' ,every branch or department of sanctification is ,his work4 ,the original call1 the progressive struggle1 and the final victory1 are all alike by ,his power4 ,it was when the ,holy ,ghost descended at ,pentecost that #8the ,lord added to the ,church daily such as should be saved2' and it is just in proportion as the same ,holy ,ghost puts forth ,his power now that souls are separated unto ,god4 ,there is no real sanctification of any kind whatever unless it be the sanctification of the ,spirit4 ,if it is brought about by religious machinery1 or any inferior agency1 it is not the real thing1 and will never lead to the real result4 ,i am most anxious to press this upon you1 for ,i think there is great danger of ,christian people losing sight of it4 ,some people seem to think that everything depends on certain men or certain plans3 but you cannot save souls by planning4 ,we cannot bear this in mind too strongly with reference to those missions and mission preachers which are now exciting the deep interest of multitudes4 ,i attach a very high value to those mission efforts3 ,i have engaged in them myself1 and ,i believe the ,holy ,ghost gave ,his blessing4 ,but it is not a mission week1 nor a mission preacher1 that can sanctify or set apart souls unto ,god3 it is ,god the ,holy ,ghost working in the heart1 breaking down the old man1 and constraining the soul to the obedience of the faith4 ,let no one then wait for a mission week or a revivalist preacher1 in looking out for great results4 ,the ,holy ,spirit is not limited1 as some seem to think1 to extraordinary means1 or extraordinary agencies4 ,it was when the ,churches had settled down quietly in their quiet ,christian life1 that it was said of them that1 #8,walking in the fear of the ,lord1 and in the comfort of the ,holy ,ghost1 they were multiplied4' ,so we may look for this sanctifying power of the ,holy ,ghost to accompany our quiet ,christian work2 and ,i do look for it1 and more than that1 ,i thank ,god for having granted it in a most remarkable manner in these latter days4 ,we will not wait then for some future great occasion4 ,no1 indeed3 we will not wait even for the morrow4 ,we will look for the mighty power of the ,holy ,ghost now2 this day1 this hour1 before we part4 ,how many are there amongst us still unsaved6 ,how many that have not yet surrendered to their ,lord6 ,oh1 come then1 ,mighty ,spirit3 come6 ,come in power3 come at once6 ,come to subdue1--come to quicken1--come to sanctify1--come to save6 ,,legal ,,cleansing4 ,,sanctification ,,through ,,blood4 #8,for if the blood of bulls and of goats1 and the ashes of an heifer sprinkling the unclean1 sanctifieth to the purifying of the flesh3 how much more shall the blood of ,christ1 who through the eternal ,spirit offered ,himself without spot to ,god1 purge your conscience from dead works to serve the living ,god8'--,,heb4 ix4 #ac1 #ad4 ,,it is impossible to think too much of the most precious blood of our most blessed ,lord and ,saviour4 ,it throws its sacred power over every department of our ,christian life4 ,our pardon1 our peace1 our communion1 and our holiness1 are all dependent on that most precious blood4 ,lose sight of the blood of ,christ1 and you lose sight of the very essence of your ,christianity4 ,our subject to-day is ,sanctification through blood4 ,there are three passages in the ,epistle to the ,hebrews in which we find a reference to such a sanctification3 viz41 x4 #bi1--#8;,hath counted the blood of the covenant wherewith he was sanctified1 an unholy thing2' xiii4 #ab1--#8,wherefore ,jesus also1 that ,he might sanctify the people with ,his own blood1 suffered without the gate2' and ix4 #ac1--#8;,if the blood of bulls and of goats1 and the ashes of an heifer sprinkling the unclean1 sanctifieth to the purifying of the flesh3 how much more shall the blood of ,christ1 who through the eternal spirit offered ,himself without spot to ,god1 purge your conscience from dead works to serve the living ,god8' ,i think we must all admit that these passages do not convey to us the idea of either separation unto ,god1 or of imparted holiness by the indwelling of the ,holy ,ghost4 ,they seem rather to refer to the legal result of blood-shedding1 or sacrifice4 ,so ,i believe they do2 and if we would know the real meaning of sanctification in the ,word of ,god1 we must not be carried away by the recurrence of a familiar word1 but pause to study carefully its real use in this ,epistle4 ,our first duty then will be to examine what is meant in these passages by the ,sanctification through blood4 ,and after having ascertained its meaning1 we may proceed to consider its wondrous power4 ,first1 then1 what is meant by it8 ,i am not aware that the expression is ever met with in any portion of the ,new ,testament except the ,epistle to the ,hebrews1 and this may at once suggest the idea that it has a ,levitical signification4 ,the great object of that ,epistle is to expound the types of the book of ,leviticus1 and to show their fulfilment in our most blessed ,saviour4 ,accordingly in two out of the three passages there is a direct reference to the ancient types4 ,it is therefore only natural to expect that the phraseology employed in the ,book of ,leviticus1 respecting the types1 will reappear in the exposition of those types in the ,epistle4 ,and if we would understand the ,epistle1 we must learn from the ,book of ,leviticus what was the nature of that sanctification which was effected through blood in the law of types4 ,some people seem to think that these sacrifices produced no result except in so far as they pointed typically to the ,lord ,jesus4 ,but ,i do not think they will find that opinion borne out in ,scripture4 ,they will find there that1 in addition to their typical and prophetic character1 these sacrifices were1 at the time of their being offered1 effectual in ,god's purpose for the bestowal of certain most important blessings4 ,thus this passage says1 #8,if the blood of bulls and of goats1 and the ashes of an heifer1 sprinkling the unclean1 sanctifieth to the purifying of the flesh3' the blood then of bulls and of goats did actually #8sanctify to the purifying of the flesh4' ,there was a certain act of sanctification there and then wrought through the application of that blood4 ,it was not merely that in it through faith believers laid hold on the future atonement by the coming ,saviour1 but there was something done for them at the time2 so that after the sacrifice they were in a position different to that in which they stood before it4 ,take the two cases referred to in this verse4 ,first1 there is the sprinkling of the blood of the bullock1 as on the day of atonement4 ,on that occasion the altar was sprinkled with the blood4 7,levit4 xvi4 #ai47 ,now the altar was not actually purified by the sprinkling1 as if it had been washed with water4 ,yet you read1 #8,he shall sprinkle of the blood upon it--and cleanse it1 and hallow1' or sanctify1 #8it from the uncleanness of the children of ,israel4' ,in that case the altar was cleansed from legal guilt4 ,in consequence of its contact with the sin of guilty man it was regarded before ,god as an unclean thing1 and by the sprinkling of blood it was sanctified1 or legally cleansed4 ,before the sprinkling it was polluted1 but afterwards it was clean1 or1 in other words1 all legal impurity was removed4 ,the purifying of the flesh by the sprinkling of the ashes of an heifer was of exactly the same character4 ,the clearest account of it is given in ,num4 xix41 the passage to which the ,apostle apparently refers4 ,there you find the description of certain persons who were accounted unclean3 as1 e4g41 those who had touched a dead body4 ,and those persons1 being unclean1 were cut off from the sanctuary4 ,but when1 after seven days1 they were sprinkled with the ashes of the heifer1 their legal uncleanness was removed1 and they were restored to the congregation as clean persons4 ,they were not really more pure than they were before1 but they were no longer accounted as defiled1 and thus they were reinstated into all their privileges4 ,the sprinkling of blood and of the ashes1 therefore1 did produce a real result4 ,it did not change the inward state of the heart1 but it did alter the position4 ,it was ,god's appointed ordinance for the removal of legal guilt2 and it did remove it4 ,it was effectual for its purpose1 and after it had taken place the uncleanness was no more3 it might soon accumulate again1 and become possibly worse than ever2 but the past defilement was gone1 and the unclean man was clean4 ,but it did not touch the heart or conscience4 ,it was an outward act affecting the outward person1 and restoring a man to the sanctuary and congregation2 but1 if his heart was broken by the bitter sense of indwelling sin1 it could not restore him to ,god3 if his conscience was grieved by the bitter memory of sad sin1 the ashes of the heifer could not heal that4 ,suppose a man had something weighing on his conscience3 he might bring his kid to the altar2 but unless he was able in that sacrifice to see the coming ,christ1 he would have the bitter pain of past transgression still festering in his heart4 ,he might be sprinkled with the ashes of the heifer1 and take his place in the sanctuary of ,god as if all was right2 but that would not take away his burden4 ,if that were all he would go back from the sanctuary with a heavy heart4 ,he would be just like thousands amongst ourselves who have experienced the utter failure of any external remedy for the wounded conscience4 ,they have been through the whole outward routine of a correct ,christianity1--prayers1 ,bible reading1 ,church services1 sacraments1--and you may truly say they are sanctified according to the flesh4 ,but there is a heartache still within the soul2 there is an uncleanness there too deep to be touched by anything external1--so deep that it baffles every effort to cleanse it1 and appears to rise with fresh power at the very time that they endeavour to apply their remedy4 ,it is this that has always been the great difficulty in our endeavours to serve the living ,god1 for till this burden is removed it is sure to keep us in a position of bondage and inability4 ,i once saw some poor prisoners driven to their work with a long and heavy chain riveted on their ankles2 and what heart or power could they have for service8 ,and what power can he have who is toiling on in dreary discouragement with the chain of unforgiven sin riveted on his soul8 ,it is only the free man that can walk with ,god and serve ,him4 ,and now let us turn back to the text1 and see how it deals with the difficulty4 ,it draws the contrast between the purifying of the flesh and of the conscience1 and it shows how the sprinkling of the ashes of the heifer could accomplish the one1 but how the precious blood of the ,lord ,jesus ,christ could alone affect the other2 for it is that1 and that alone1 that could #8purge the conscience from dead works to serve the living ,god4' ,the reason is obvious4 ,that atonement wrought out by ,him1 was the atonement planned in the eternal covenant of ,god1 and1 when the time came1 completed on purpose to meet the case of all sin1--not merely of outward acts1 but the deep inward corruption of the heart2 not merely by external restoration1 but by complete1 internal restoration to ,god's love4 ,it concerns the depths of the soul2 and so completely blots out all sin1 that the soul itself1 whatever it has been1 is now in ,him spotless before ,god4 ,this is the one secret both of peace and service4 ,till your conscience is thus purged through the blood of ,christ1 you will never know what it is really to serve the living ,god4 ,and now look at the great contrast of the text1 and mark well the difference between those sacrifices and ours4 ,the sacrifice in the type was of very little value4 ,the poor kid was led to the altar1 and no one mourned its death2 the poor scapegoat was left alone in the wilderness1 and no one gave it a thought3 a few shillings1 or even pence1 would replace it with another4 ,it was picked out from the flock by what we should call mere chance1 and no one missed it afterwards4 ,but how different is our ,sacrifice6 ,consider for a moment the description given of it in this verse4 99 99 99 99 99 7#a7 ,our ,lamb was #8,christ1' the ,messiah1 the ,son of ,god6 ,as ,st4 ,peter said1 #8,thou art the ,christ1 the ,son of the living ,god4' 7#b7 ,our ,sacrifice was offered in the eternal purpose of ,god2 or1 according to the text1 #8through the eternal ,spirit4' ,it was not an accidental selection1 but a gift predetermined in the counsel of ,jehovah1 so that ,he is described by ,st4 ,peter as #8the ,lamb slain from the foundation of the world4' 7#c7 ,our ,sacrifice gave ,himself as a freewill offering to ,god4 #8,he offered ,himself4' ,the calf1 or the goat1 was chosen by its owner1 and1 when chosen1 had no knowledge of anything that was before it3 it had no voice in the whole transaction1 and knew nothing of what it was to bear4 ,but our ,blessed ,saviour1 ,he foresaw the whole4 ,he knew the whole burden2 ,he realised the whole sorrow2 and keenly felt its bitterness4 ,in ,his human nature ,he shrank from the cup4 ,it was so oppressive to ,him that ,he threw himself before ,god #8with strong cryings and tears1 and was heard in that ,he feared4' ,and yet1 with the whole horror of the dreadful burden fully before ,him1 and with the full and entire knowledge of what it was to be forsaken of ,god1 ,he was so resolute in carrying out the great plan of the covenant of life1 that ,he yielded up ,his own will1 and offered ,himself as a sin-offering to ,god4 7#d7 ,our ,sacrifice was #8without spot4' ,it was required that the poor kid should be without blemish2 partly to show that ,god does not accept blemished gifts1 but chiefly because it was typical of the coming ,christ4 ,but the fact that there was no spot1 either within or without1 did not add to its real value3 the spotted kid would have fetched as much as the unspotted1 in the market4 ,but when it says of our ,sacrifice that ,he was #8a lamb without blemish and without spot1' what a tale it tells of ,his sinless holiness6 ,his perfect sinlessness had stood the test of the whole of pre-existent eternity4 ,we all know how first impressions of character become modified by time3 imperfections1 unseen at first1 soon begin to crop up2 there are very few of whom you can say that you have known them for twenty or thirty years1 and never heard a word escape their lips that you would be sorry to speak in your dying hour4 ,but there was a oneness for all eternity between the ,father and the ,son2 yet eternity itself could discover no flaw1 so that when the time came for the great sacrifice1 ,he was without spot1 even before ,god4 ,he that was the sin-bearer was ,himself sinless2 and if you think what is involved in the statement that #8,he knew no sin1' then you may form some idea of the great fact that sin1 even our sin1 was imputed to ,him2 or1 in other words1 that #8,god made ,him to be sin for us4' ,looking then at the contrast between the sacrifices1 the one1 in comparison to the other1 is infinitely little4 ,the poor calf1 or kid1 was nothing1--far less than nothing in comparison of the ,son of ,god4 ,there was nothing in it that could stand comparison for a moment4 ,if you look at the sacrifice of the ,son of ,god1 the voluntary offering through the eternal ,spirit of the spotless and ,holy ,one1 the sacrifice of the kid vanishes4 ,it disappears altogether2 it is no more than a grain of dust on the side of a mountain4 ,yet those sprinklings under the law were effectual for their purpose4 ,there was no failure in them3 they accomplished all for which they were intended2 every promise made respecting them was fulfilled4 ,the legal cleansing in all cases was complete4 ,now then1 ,i come to the point4 ,if these sacrifices1 so insignificant1 so valueless1 and to the eye of man so powerless1 were effective for their purpose1--shall not that most marvellous wonder in the whole history of the ,godhead1 the sacrifice of the ,son of ,god1 be effective for ,his8 ,it is true their concern was with the flesh1 ,his with the conscience2 but is there any one prepared to say1 #8,they never failed3 but ,he may'8 ,can any one of us admit for one moment1 that the man who was sprinkled with the ashes of an heifer was invariably reinstated as a clean man in the sanctuary2 and that there can be the least shadow of the possibility of a doubt that the blood of ,christ is completely restored to fellowship with ,god8 ,look at ,him as the ,son of ,god1 as the anointed ,messiah1 as the ,spotless ,lamb1 as offering ,himself in obedience to the ,father's eternal will2 and tell me1 ye that cannot trust ,him1--,can such a sacrifice as that fail8 ,shall that which is infinitely little succeed1 and that which is infinitely great fail8 ,can you believe that the blood of a poor little kid was sufficient1 but the blood of the ,son of ,god insufficient8 ,think then of the ancient ,jew walking home after his sacrifice1 notwithstanding all that had passed1 now clean and reinstated4 ,then think of the most precious blood of ,christ1 the ,son of ,god1 the ,lamb slain before the foundation of the world1--slain too for those very sins that weigh on the conscience2 and consider why should not you go home this day1 as that ,jew did in ancient times1 ,free8--in the position of those described by ,st4 ,paul1 when he said1 #8,such were some of you3 but ye are washed1 but ye are sanctified1 but ye are justified in the name of the ,lord ,jesus1 and by the ,spirit of our ,god'8 ,,the ,,cleansing ,,blood4 #8,but if we walk in the light1 as ,he is in the light1 we have fellowship one with another1 and the blood of ,jesus ,christ ,his ,son cleanseth us from all sin4'--#a ,,john1 i4 #g4 ,,it should be the earnest desire of our hearts1 in commemorating the great facts of the crucifixion of our blessed ,saviour1 to know the fellowship of ,his sufferings1 and realise all that ,he endured4 ,on this account it is well to dwell on ,his wounds1 ,his sorrows1 ,his tears1 ,his prayers1 and ,his bitter cry3 but it is well to look also at the power of ,his precious blood1 and at the great results accomplished in the covenant of ,god by that wonderful blood-shedding of the ,son of ,man4 ,i scarcely know which branch of the subject is the more important of the two1 and ,i propose to-day #bg to consider the latter1 and to draw your thoughts to the power of the blood1 as taught us in these familiar and most sacred words1 #8,the blood of ,jesus ,christ ,his ,son cleanseth us from all sin4' ,may ,god so teach us by ,his ,spirit1 that we may know in our own experience the cleansing power of the blood of ,christ6 ,there are two questions which will require our careful study1 in order to a right understanding of the text4 ,to whom do the words apply8 and what do they mean8 ,to whom do they apply8 ,they are often applied in a loose and haphazard way to all kinds of characters to whom they do not in the least belong1 as drunkards1 ,sabbath-breakers1 and all descriptions of unconverted men4 ,but the most cursory glance at the text shows that it has no reference to such characters1 and applies exclusively to those who are walking in the light4 #8,if we walk in the light1 as ,he is in the light1 we have fellowship one with another1 and the blood of ,jesus ,christ ,his ,son cleanseth us from all sin4' ,the blessing is made in this text entirely dependent on our walking in the light2 and if we are not walking in the light1 it does not belong to us4 ,the man who is still living the life of the unconverted cannot claim it1 for he has never known the light1 and his poor soul is still darkened by sin2 nor can the backslider1 who once saw the light1 and now has turned back into the darkness of the world2 for1 though he was in the light once1 he is not walking in it now4 ,there are other passages which apply to such persons1 and invite them to reconciliation through the precious blood of ,christ3 but this text does not4 ,it applies to those who have been brought into the light1 and now are walking in it2 not seeking it1 nor groping after it1 but in it1--and enjoying a holy fellowship both with ,god's people and with ,god4 ,there cannot be a higher standard1 or1 to use modern terms1 a higher life4 ,it is a life in the very presence of ,god ,himself1--a life in which every step is lightened by the sunbeam of ,his love4 ,fellowship1 light1 love1 and joy1 abound through the whole of it4 ,the persons possessing it are happy1 loving1 peaceful believers1 rejoicing in the sacred privilege of companionship with ,god2 and yet of them the text declares1 #8,the blood of ,jesus ,christ ,his ,son cleanseth us from all sin4' ,and now1 what is meant by the expression #8,cleanseth us from all sin8' ,i find that it is sometimes supposed to mean1 #8the inward cleansing of the soul1' or the purifying of the heart by the ,holy ,ghost1 as in ,acts1 xv4 #i3 #8,purifying their hearts by faith4' ,but ,i know of no other passage of ,sacred ,scripture in which this is the meaning of cleansing by blood2 whereas there are many in which it means the removal of all legal guilt1 as in ,heb4 ix4 #ac1 #ad1 where the blood of the ,jewish sacrifice is said to #8sanctify to the purifying of the flesh1' and the blood of ,christ #8to purge the conscience from dead works to serve the living ,god4' ,the word in that passage in the ,hebrews for #8purging1' is the same as here rendered #8cleanseth2' and1 if there were nothing in the context to decide it1 the general use of the language of ,scripture would be sufficient4 ,but the context appears to leave no doubt on the subject4 ,the ninth verse clearly shows that the subject of the forgiveness of sin is the subject of discussion3 #8,if we confess our sins1 he is faithful and just to forgive us our sins1 and to cleanse us from all unrighteousness4' ,and then in the opening of the next chapter you find the full explanation of the text4 ,the first two verses are in fact little more than an expansion of it4 ,the first verse sets before us the highest possible standard of sinless holiness3 #8,my little children1 these things write ,i unto you1 that ye sin not4' ,after which the ,apostle proceeds to show the provision which ,god has made for us under the sense of sin3 #8,if any man sin we have an ,advocate with the ,father1 ,jesus ,christ the righteous1 and he is the propitiation for our sin4' ,this is an expansion of the short statement of the text3 #8,the blood of ,jesus ,christ his ,son cleanseth us from all sin4' ,it teaches of ,christ ,jesus1 the righteous ,advocate and the perfect ,propitiation2 it shows that the blood is the blood of atonement1 and the cleansing the blotting out of the guilt of sin through the propitiation2 it points the contrite believer1 deeply humbled for sin1 to what is now passing at the right hand of ,god1 where the ,son of ,god now stands as his ,advocate1 having completed the sacrifice1 and sprinkled the blood before the mercy-seat4 ,that sprinkled blood is the cleansing power1 and the cleansing is the blotting out of guilt so completely that the soul stands before ,god as free from all legal pollution as if it had never been defiled4 ,it is perfectly true that there are other passages in which we read of inward holiness as a purification of the heart3 as e4g41 #a ,john1 iii4 #c4 ,but that is quite a different thing to the cleansing through blood described in our text1 the real meaning of which is the removal of all guilt from the guilty sinner by the transfer of it1 according to the covenant1 to the great sin-bearer3 #8,the ,lamb of ,god that taketh away the sins of the world4' ,now1 this being the case1 it appears to me that there are two great practical conclusions which irresistibly follow3-- ,first1 that those who are walking in the light have sin in them which needs the cleansing blood4 ,i know very well1 and thank ,god for the blessed assurance that #8,sin shall not have dominion over you1 for ye are not under the law1 but under grace4' ,i know1 too1 that our blessed ,saviour is the great deliverer1 and that ,he will so surely and so effectually save ,his people from their sins1 that every one of them1 without a single exception1 will finally be presented without a single spot1 or stain1 before ,his throne4 ,but that is not the question4 ,the question is whether in saving us it pleases ,him to put an end1 while we are in the flesh1 to the deep corruption of our human nature1 or to give us invariably such a victory that we shall never have reason to repent and deplore its power4 ,if this verse stood alone it would decide the point1 for it shows the deep need of the cleansing blood1 even for those who are walking in the light4 ,it describes two gifts as the sacred privilege of their life in ,christ ,jesus3 fellowship one with another1 and cleansing through the power of ,his blood4 ,it proves1 therefore1 beyond the possibility of doubt1 that whatever meaning we attach to the word #8cleanseth1' there is sin which requires to be cleansed1 even in those who are walking in the light4 ,but it does not stand alone1 for the #hth and the #ajth verses explain to us the reason of the need3 the one teaches that we #8have sin1' and the other1 that we #8have sinned2' the one speaks of the deep corruption of our nature1 the other of the action to which this corruption has given rise2 and both teach the same thing1--viz41 that those who are walking in the light have sin in themselves and in their conduct1--sin which requires cleansing2 that if #8they say they have no sin1 they deceive themselves1 and the truth is not in them2' and #8if they say they have not sinned1 they make ,him a liar1 and ,his word is not in them4' ,i believe then that the compilers of our ,articles were walking in the light when they wrote that1 #8,the infection of nature doth remain1 yea1 in them that are regenerated2' that the compilers of our ,prayer-book were walking in the light when they taught us to confess1 #8,we have left undone those things which we ought to have done2 and we have done those things which we ought not to have done2 and there is no health in us2' and that old ,hooker was writing in the light when he said1 #8,if ,god should yield unto us1 not as unto ,abraham1 if fifty1 forty1 thirty1 twenty1 yea1 or if ten good persons could be found in a city1 for their sakes this city should not be destroyed2 but and if ,he should make us an offer thus large2 search all the generations of men since the fall of our father ,adam1 find one man that hath done one action which hath passed from him pure1 without any stain or blemish at all2 and for that one man's only action1 neither man nor angel shall feel the torments which are prepared for both4 ,do you think that this ransom to deliver men and angels could be found to be among the sons of men8 ,the best things which we do have somewhat in them to be pardoned4' ,but there is a second lesson3 viz41 that while there is the deep need1 there is the ample provision2 for1 although no ransom could be found among the sons of men1 there is a perfect ransom in the most precious blood of the ,son of ,god4 ,the propitiation is complete1 and1 through the wonderful mercy which ,god has shown in ,his covenant1 that precious blood cleanseth from all sin4 ,there are two points in this sentence to which ,i would draw your special attention4 7#a47 ,it is all sin that is cleansed4 ,sin after baptism1 as well as sin before it2 sin committed in the light1 as well as sin in the days of darkness2 sin of omission1 and sin of commission2 sin of act1 sin of word1 sin of thought1 sin of temper1 sin of desire1 sin of heart1 sin in the acts of religion1 and sin in daily life2 sin that is not noticed as it ought to be1 and sin that leaves an inexpressible pain on the conscience4 ,it is all included in the one word #8all4' #8,the blood of ,jesus ,christ his ,son cleanseth us from all sin4' 7#b47 ,it is a continuous cleansing3 that is1 continued day by day as long as the walk lasts4 ,it is well explained by those words1 ,john1 xiii4 #aj3 #8,he that is1' or hath been1 #8washed needeth not save to wash his feet1 but is clean every whit4' ,the first great washing took place when you were first brought to ,christ1 as represented in your baptism2 and now as you are walking home through a defiling world1 you require the continual cleansing of the feet4 ,and this is what is promised in the text4 ,we are walking1 and the blood is cleansing4 ,it might be rendered1 #8,if we are walking in the light1 the blood is cleansing us from all sin4' ,the walk is continuous1 and the cleansing continuous likewise4 ,as we are taught in the ,lord's ,prayer to ask for daily forgiveness with the same regularity as we ask for daily bread2 so we are taught to trust the cleansing power for every step of the daily life4 ,day after day1 and night after night1 we return to the same fountain1 and there experience the same power2 and so it will be to the end1 when all this earthly walking shall cease1 and the ransomed spirit shall appear spotless before ,god4 ,but let us not speak of the blood1 and its cleansing power1 without remembering well what we mean by it4 ,we do not mean the material blood which flowed from the feet and hands1 or trickled down his careworn face from beneath the crown of thorns2 nor that which after death gushed from ,his pierced side2 for we can never be sprinkled by that4 ,still less do we mean what some suppose to be actual blood in the transubstantiated cup4 ,we mean nothing material3 for nothing material can cleanse the soul4 ,we mean the sacrifice of the life of the ,son of ,god as an efficacious offering for the life of the sinner4 ,in the sacred history of that mysterious death1 we read ,his bitter cry3 #8,my ,god1 my ,god1 why hast thou forsaken me8' ,this cry it is utterly impossible to explain on any other principle than the imputation of sin4 ,i am not one of those that would dare to speak of impossibilities with ,god4 ,but when ,i think of the eternal and spotless holiness of the ,lord ,jesus1 of ,his perfect purity and ,his blameless life1 ,i find it utterly impossible to myself to imagine on what principle ,he could have been forsaken at such a moment by one with whom he had been one for eternity1 if it had not been that sin1 not ,his own1 was imputed to ,him2 or in the words of ,sacred ,scripture1 that #8,the ,lord hath laid on ,him the iniquity of us all4' ,and then1 when ,i turn to the dying cry1 #8,it is finished1' ,i see the completion of the work4 ,what ,he had undertaken ,he had borne3 what ,he covenanted to do was done4 ,the covenanted ransom was paid2 the covenanted sacrifice offered2 the covenanted life given2 and then1 the burden being gone1 ,he yielded up ,his soul into the ,father's hands1 and said1 #8,father1 into ,thy hands ,i commend my spirit4' ,this explains what we mean by the power of the cleansing blood4 ,we mean the full and perfect freedom given to all those who are in ,christ ,jesus2 because ,he1 as their ,head1 has paid their penalty4 ,we look on ,him forsaken1 and believe that we shall never be4 ,we look on ,him bearing the full penalty of the law1 and we know that because ,he has borne it1 the awful curse will never rest on us4 ,we listen to ,him crying1 #8,it is finished1' and we know that nothing more can be needed in sacrifice2 that the whole redemption as planned in ,god's eternal purpose is complete2 and that therefore1 as ,he did1 so may we commend into a loving ,father's hand all we are1 and all we care for1 saying1 #8,father1 into ,thy hands ,i commend my spirit1 for ,thou hast redeemed me1 ,o ,lord ,god of truth4' ,we need no priest's absolution2 and we cannot endure the thought of any continuation1 or repetition1 or any thing approaching to propitiatory sacrifice4 ,we believe that the whole work is finished according to the purpose of ,god ,himself1 and that #8the blood of ,jesus ,christ his ,son1' without any addition of any kind whatever1--simply and alone1--#8cleanseth from all sin4' ,thus we agree1 heart and soul1 with the grand old words of ,,hooker3 #8,let it be counted folly1 or frenzy1 or fury1 whatsoever1 it is our comfort1 our wisdom2 we care for no knowledge in the world but this1--that man hath sinned1 and ,god hath suffered2 that ,god hath made ,himself the ,son of ,man1 and that men are made the righteousness of ,god4' ,,personal ,,holiness4 ,,the ,,sanctified4 #8,unto the church of ,god which is at ,corinth1 to them that are sanctified in ,christ ,jesus1 called to be saints1 with all that in every place call upon the name of ,jesus ,christ our ,lord1 both their's and our's4'--#a ,,cor4 i4 #b4 ,i ,,hope it has been made clear that the original meaning of the word #8to sanctify1' was #8to set apart as a holy thing unto ,god1' and that the ,levitical meaning of sanctification through blood was the cleansing from all legal impurity4 ,it is obvious that both these divine acts clearly involve personal holiness4 ,that which is set apart by the call of ,god1 and cleansed from all guilt1 should clearly be kept holy and undefiled from the pollution both of the heart and of the world4 ,such persons should be like the vessels of the sanctuary3 #8sanctified and meet for the ,master's use4' ,this leads us to that which is the ordinary meaning of the term in religious books3 viz4 personal holiness4 ,by personal holiness is meant the sacred work of ,god the ,holy ,ghost within the soul2 the reflection of the character of our ,blessed ,lord2 the law put into the inward part1 and written on the heart by the ,spirit of ,god4 ,this is the meaning of such texts as #a ,thess4 v4 #bc3 #8,the very ,god of peace sanctify you wholly2 and ,i pray ,god your whole spirit and soul and body be preserved blameless unto the coming of our ,lord ,jesus ,christ4' ,the separation is a past act1 for if we are in ,christ ,jesus1 we have been already separated unto ,god2 but this is an abiding condition1 for real holiness is a present matter of daily life4 ,now both these parts of sanctification are brought out in the words which ,i have read as our text1 for it is addressed #8to them that are1' or have been1 #8sanctified in ,christ ,jesus1 called to be saints4' ,the first clause refers to the past act1 and represents those believers as having been set apart unto ,god1 or separated as a peculiar people unto ,himself2 the second describes their present condition as inseparable from their high calling2 for1 having been set apart1 they are now called to be the saints of ,god4 ,i need not stop to point out that the word #8saints1' is not limited in ,sacred ,scripture to those who are in heaven4 ,still less has it to do with the canonization of ,rome1 or the seclusion of a monastery4 ,it describes the personal holiness of the ,christian in common life1 the habitual character of the man walking with ,god2 as in those words of the ,apostle ,peter 7#a ,pet4 i4 #ae73 #8,be ye holy2' or be ye saints1 #8in all manner of conversation4' ,so that our text means the same as if it had been written1 #8,to them that have been set apart unto ,god in ,christ ,jesus their ,saviour1 and who1 as the result of that sacred call1 are now leading holy lives in ,his presence4' ,my object this morning will be simply to trace the connexion between these two steps of ,god's sacred work3 the past separation unto ,him1 and the present personal holiness of character4 ,and all ,i can say is1 may the ,lord help us in our own experience to understand both of them1 and then we shall have no difficulty in perceiving how they are bound together in the work of ,salvation6 ,we shall find them connected by a principle and a power4 ,i4 ,a ,,principle4 ,it is perfectly clear1 as a matter of principle1 that there ought to be holiness in all that is consecrated to ,god4 ,he consecrated1 or set apart unto ,himself1 the ,sabbath day1 and so ,he says1 #8,remember the ,sabbath day1 to keep it holy4' ,the ,temple1 like our own churches1 was consecrated to ,god1 and therefore we read1 #8,holiness becometh ,thine house for ever4' ,the vessels of the ,temple were dedicated1 or sanctified to ,his service1 and therefore they should not be touched by unhallowed hands1 and the words of sacred ,scripture are1 #8,be ye clean1 that bear the vessels of the ,lord4' ,on these principles we none like to see a neglected church1 a dishonoured ,bible1 or a careless attitude1 in the house of ,god4 ,on the same principles1 we should all be profoundly humbled when unhallowed thoughts1--thoughts of the world1 thoughts of vanity1 of jealousy1 or of self1--in any shape intrude into holy things1 and corrupt those sacred hours which are set apart exclusively to ,god4 ,but if this applies to consecration generally1 how pre-eminently does it apply to such a consecration as that described in the text1 in which we are said to be #8sanctified in ,christ ,jesus4' ,that sanctification is the introduction of the ruined sinner into a covenant union with the ,son of ,god4 ,if you have been thus sanctified in ,christ ,jesus1 you no longer stand alone1 to bear your own burden1 or plead your own cause4 ,you have been separated from the ruined world1 and identified with the ,lord ,jesus2 so that ,he represented you in bearing your curse when ,he suffered1 and ,he now represents you at the right hand of the throne of ,god1 while ,he pleads on your behalf4 ,thus you are cleansed from all legal guilt4 ,you are sanctified by blood1 and charged with no defilement4 ,by the eternal covenant of ,god ,he is become your ,head1 so that in ,his death you died2 in ,his life you live2 in ,his acceptance you are justified2 and in ,his glory you are glorified4 ,but1 if you are thus separated unto such a union with ,him1 is there any room left for one moment's doubt as to what ought to be your character8 ,if you are set apart by ,him into this covenant union with ,himself1 you are set apart into a oneness of mind1 of will1 and of interest4 ,he represents you in heaven1 and you represent ,him on earth2 as ,god sees you in ,him1 so the world sees ,him in you4 ,you bear ,his name2 you are sealed with the seal of the covenant2 you are made a peculiar people unto the ,son of ,god3 and ,i am sure we must all see the justice of those words of the ,apostle ,peter1 #8,as ,he who hath called you is holy1 so be ye holy in all manner of conversation4' ,,ii4 ,,power4 ,but here lies the difficulty4 ,you really wish to be holy1 but you are not2 you have endeavoured to overcome your temper1 but it is still there2 you have striven against wandering thoughts in prayer1 but they still interfere most mournfully with your most sacred acts of worship2 you wish1 and you mean to be1 unselfish1 but you find selfishness continually cropping up1 to your sorrow and vexation of spirit4 ,now1 the question is1--,how is this to be overcome8 ,your resolves will not do it1 for you have made hundreds1 and failed in them all2 and no man on earth can do it for you1 for the evil lies far too deep for the reach of man4 ,what then is to be done8 ,we may turn back to our text1 and there learn the secret1 for in those words1 #8,in ,christ ,jesus1' we are taught the power4 ,we learned1 in studying the first act of separation1 that it was the work of ,god the ,holy ,ghost3 here it is said to be in ,christ ,jesus4 ,some people dwell more on the distinction than ,i am myself disposed to do3 there is such a perfect oneness in the infinite ,god1 that ,i confess ,i have but little heart for these refined distinctions4 ,as the ,father and the ,son are one1 so ,god the ,son and ,god the ,holy ,ghost are one2 and when the ,lord ,jesus saves the sinner1 it is the ,holy ,ghost that applies that salvation to the soul4 ,without stopping1 therefore1 to study any such distinction1 let us rather hasten to the practical lesson that sanctification1 or consecration1 here described1 is a sanctification in ,jesus ,christ4 ,you may look thus to your covenant union with ,him1 and trust ,him by the in-breathing of ,his own ,spirit to make you holy4 ,you may remember that ,he came to save you from your sins1 and not merely from their curse2 and that holiness is just as much a gift of the covenant as pardon4 ,you remember those words1 #a ,cor4 i4 #cj3 #8,but of ,him are ye in ,christ ,jesus1 who of ,god is made unto us wisdom1 and righteousness1 and sanctification1 and redemption4' ,they teach us that the ,lord ,jesus is the source of all practical wisdom and holiness1 just as much as of imputed righteousness and redemption4 ,the passage is clearly not speaking of an imputed wisdom1 and we have no right to apply it to an imputed sanctification4 ,it refers to the practical wisdom and personal holiness of the man who by ,god's grace is wise and holy2 and teaches that both one and the other are found exclusively in ,christ ,jesus4 ,you may1 therefore1 trust the ,lord ,jesus ,christ for your sanctification just as much as for your justification2 for your personal holiness in daily life1 as well as for your safety in the great day of judgment4 ,look carefully then unto your covenant union with ,christ1 and think on ,him as your covenant ,head3 then spread out all your difficulties and temptations before ,him as your ,head4 ,acknowledge before ,him how you have dishonoured ,his headship by your evil thoughts1 your evil words1 and your constant failures2 and trust ,him1 as your ,head1 to form in you ,his image1 and by ,his own most ,holy ,spirit to give you the victory4 ,do not stand at a distance1 thinking it your duty to doubt your union1 for by so doing you will never overcome4 ,without that union you will never know what victory means4 ,i am assuming now that in the secret of your own souls you have been verily engrafted into ,christ4 ,i know you were sacramentally in baptism1 but ,i am looking deeper than that1 for many who are baptized are never saved1 and ,i am speaking now of the real saving union of your soul with ,christ ,himself4 ,now1 if that is yours through ,his wonderful grace1 accept it1 act upon it1 trust ,him as your living ,head2 and you will find1 as time goes on1 that though you cannot overcome1 ,he can2 and that ,he will finally present you1 #8holy and unblameable before ,him at ,his coming4' ,but here we are brought to the old difficulty1--that you have no real evidence in your soul of the existence of such a union with ,christ4 ,you know there is your baptismal union1 but still you cannot feel safe1 and you greatly doubt whether you are amongst those who have been #8,sanctified in ,christ ,jesus3 called to be saints4' ,this is the reason why many of you cannot come to the sacred feast of the ,supper of the ,lord1 and why many others1 who do come1 come with a heavy heart4 ,would to ,god we might see those absent ones brought near1 and those heavy hearts gladdened by the ,lord6 ,but in order to that you must grapple at once with the great question of your own personal salvation1--your separation unto ,god4 ,till that is settled you will be powerless against yourself4 ,till you are in ,christ1 and sanctified in ,christ ,jesus1 you will never be sanctified at all4 ,if you really desire to be really holy1 for the sake of that holiness begin at the beginning1 and never rest till you are safe4 ,your safety must come before your holiness1 or you will wait for it for ever4 ,begin therefore with the prayer1 #8,lord1 save me3 ,i perish4' ,throw yourself into ,his hand for pardon1 for acceptance1 for life4 ,never rest till you can appropriate the language of ,st4 ,paul3 #8,who hath saved me1 and called me with an holy calling4' ,and1 when that is given1 you may go on to those other words of the same ,apostle1 and say1 #8,according as ,he hath chosen us in ,him before the foundation of the world1 that we should be holy and without blame before ,him in love4' ,,progress4 #8,but we all1 with open face beholding as in a glass the glory of the ,lord1 are changed into the same image from glory to glory1 even as by the ,spirit of the ,lord4'--#b ,,cor4 iii4 #ah4 ,,the subject of personal holiness is one of overwhelming interest to all those who really desire to walk with ,god2 it is also one which requires our most careful study1 for in it lies the chief difficulty of the daily ,christian life of the greater number of true believers4 ,they know the truth1 and love it2 they prize their ,saviour far above all that the world can give2 they are ready either to live or die in ,his service2 but yet they are so conscious of the power of indwelling sin that sometimes they are led almost to doubt the reality of their ,christianity1 and begin to question whether they really love their ,lord at all4 ,for the help of such persons it seems clearly a duty to look carefully into the subject1 and ,i pray ,god that ,he may help us to do so this morning4 ,this text will supply us with so much instruction that we will not attempt to examine other passages1 but will endeavour to gather from it the standard1 the progress1 the means1 and the power of ,christian holiness4 ,may ,god so bless ,his word1 as to make us holy by ,his ,spirit6 99 99 99 99 99 ,i4 ,,the ,,standard4 ,how many a noble ship has been lost through some inaccuracy in the compass6 ,if the compass points too much to the east or to the west1 the most careful commander may wreck his vessel4 ,and if the compass of the soul is in a wrong direction you will find it very hard to walk in a right path4 ,now1 in this text the one standard is the image of the ,lord ,jesus4 ,we are said to behold the glory of the ,lord1 and to be changed into ,his image4 ,there cannot be a doubt that this refers to the ,lord ,jesus ,christ1 and that by ,his glory is meant ,his grace4 ,if there were1 it would be settled by these words in ,john1 i4 #ad3 #8,the ,word was made flesh1 and dwelt among us2 and we beheld ,his glory1 the glory as of the only-begotten of the ,father1 full of grace and truth4' ,the great manifestation of the glory of ,god is in the grace and truth of the incarnate ,word4 ,if1 then1 we would be holy1 as ,god is holy1 we must be changed into the image of the ,lord ,jesus ,christ4 ,when we are like ,him we shall be holy1 harmless1 undefiled1 and separate from sinners2 but not before4 ,so you will find that1 when persons speak about their sinlessness1 it may generally be traced to their adopting a low standard of holiness4 ,sometimes people will set up their own experience as a standard1 and really seem to think that we are to receive their accounts of their own experience as if it were another ,bible4 ,sometimes we read of a perfection1 not absolute1 but #8up to the measure of to-day's consciousness4' ,accordingly ,i have read of one described as an eminent ,christian1 who #8said that a few days more would make twenty-one years that his obedience had been kept at the extreme verge of his light4' ,i am not sure that ,i know what the writer means1 and ,i may possibly misunderstand his words2 but1 if they mean what they seem to mean1 ,i can scarcely imagine anything more delusive4 ,we know very well how the eyes may be blinded1 the heart deadened1 and the conscience seared by sin2 we know that the deeper a man is sunk in sin the less he feels it1 and the lower his fall the more profound his want of feeling2 and only imagine what must be the result if a deadened1 thickened1 darkened conscience were to be accepted as the measure of a sinless life4 ,the idea reminds one of these words of ,st4 ,paul1 #b ,cor4 x4 #ab3 #8,they measuring themselves by themselves1 and comparing themselves among themselves1 are not wise4' ,nay3 they go further1 and point to the tremendous danger pointed out by our ,lord ,himself3 #8,if the light that is in thee be darkness1 how great is that darkness4' 7,matt4 vi4 #bc47 ,no3 we must have a standard rising high above either consciousness1 conscience1 or our own light2 a standard that never varies2 a standard that does not go up and down with our changes of feeling or opinion2 a standard as unchanging as the perfect character of ,god ,himself6 ,this is the standard which we find in the ,lord ,jesus ,christ1--in ,god manifest in the flesh3 and what is more1 thanks be to ,god1 this is the standard which we shall one day reach6 ,for1 though there are many things still hidden1 there is one thing we most assuredly know1 and that is1 that #8when ,he shall appear we shall be like ,him1 for we shall see ,him as ,he is4' ,,ii4 ,,the ,,progress4 ,as ,i have just said1 when we see the ,lord as ,he is we shall be like ,him2 and when that comes to pass we shall see the perfection of the promise1 ,he #8shall save ,his people from their sins4' ,he will so completely save them that whereas ,he finds them corrupt1 ruined1 and enemies to ,god by wicked works1 ,he will finally present them holy and unblameable1 without spot and without blemish before the throne4 ,it is impossible to imagine anything more blessed1 more wonderful1 more divine1 than such a change4 ,now it becomes a question of the deepest interest whether this mighty change is accomplished by one instantaneous act1 or gradually4 ,is it1 like justification1 a completed thing8 or is it a progressive work1 commenced at the new birth1 but not complete till we see ,him as ,he is8 ,there cannot be a more important practical inquiry4 ,and now you may see the importance of the distinction drawn between the different senses of the word #8sanctification2' or1 as it might be better expressed1 the different parts of that blessed work4 ,if you speak of sanctification as the original act of ,god in separating us unto ,himself1 then it is a completed thing1 for we are described as #8having been sanctified in ,christ ,jesus4' ,if1 again1 you speak of it as a legal cleansing from all past guilt1 it is complete1 for being washed in the precious blood we are already clean4 ,but if you regard it as the personal holiness of daily life1 the purifying the heart through faith by the indwelling power of the ,holy ,ghost1 then ,i am prepared to maintain from the whole testimony of the whole ,word of ,god from one end to the other1 that so long as we are in this world of conflict the sacred work is not complete1 but progressive4 ,how people can speak of sanctification in this sense as an immediate work1 ,i am at a loss to understand4 ,hundreds of passages might be quoted to prove its progressive character1 and to show the reason of its present incompleteness3 viz41 the abiding power of indwelling sin4 ,i have only time to refer to two4 ,in the first place1 this verse describes us as changed1 or being changed1 from glory to glory4 ,we are described as in the process of transformation1 or metamorphosis2 by ,his grace passing from glory to glory1 or from one degree of grace to another4 ,the work is in progress1 thanks be to ,god6 and we have the bright hope of the completed likeness of the ,lord4 ,but that bright hope is not yet realized1 nor will it be till we see ,him as ,he is4 ,i will take only one other passage1 and select it because it corresponds very closely to the text4 ,it is a passage addressed to the believers in ,rome1--to persons who are described as being #8beloved of ,god called to be saints4' 7,rom4 i4 #g47 ,there can be no doubt then that the work of personal holiness was begun in them3 yet what does ,st4 ,paul say to them8 7,rom4 xii4 #b47 #8,be not conformed to this world3 but be ye transformed 7or metamorphosized7 by the renewing of your mind1 that ye may prove what is that good1 and acceptable1 and perfect will of ,god4' ,is it not clear then that those persons who were beloved of ,god1 and called to be saints1 were still to be reaching forth after higher attainments8 ,there was so much evil in them that they still required to be warned against conformity to the world1 and so far were they from their high standard1 that they required nothing less than a transformation or metamorphosis 7it is the same word as in the text71 in order to bring them into a personal experience #8of the good1 and acceptable1 and perfect will of ,god4' ,be sure then there is no resting-place in ,christian holiness for the saints of ,god4 ,the ,lord may have done great things for us1 whereof we are glad4 ,he may have given us such an insight into ,his grace that we now love that which we once cared nothing for1 and hate that which we once loved3 ,he may have led us to say from the bottom of our hearts1 #8,i delight to do ,thy will1 ,o my ,god4' ,but our motto must still be1 #8,forgetting those things that are behind1 and reaching forth unto those things that are before1 ,i press towards the mark for the prize of the high calling of ,god in ,christ ,jesus4' ,the more we love ,christ1 the more must we be deeply humbled that we love ,him so little2 and the more we look at the blessed prospect of a real and perfect sinlessness1 the more must we be ready to say1 as ,st4 ,paul did1 #8,not as though ,i had already attained1 either were already perfect3 but ,i follow after1 if that ,i may apprehend that for which also ,i am apprehended of ,christ ,jesus4' ,,iii4 ,but some of you will be ready to say that that is just where your difficulty lies4 ,you do really desire to be going forward1 and to be making progress1 but it seems as if you could not4 ,you are like a person in a nightmare1 who wishes to run1 but cannot4 ,let us then consider what is ,god's great instrument1 whereby ,he imparts progress to the soul4 ,on this subject this text is quite decisive1 for it shows that ,god's great instrument is the view of the ,lord ,jesus ,christ through faith4 ,in the passage to which ,i have already referred in #a ,john1 iii4 #b1 we find that the perfect view of the ,lord ,jesus will lead to perfect likeness1 so in these words the partial view leads to progressive likeness4 ,when the view is perfect the likeness will be perfect too2 now that the view is imperfect1 only as through a glass1 the likeness is imperfect likewise4 ,but still it is growing more and more2 for #8we all1'--not merely special ,christians1 who have attained what they call #8the higher life1'--#8beholding as in a glass the glory of the ,lord1 are changed into the same image from glory to glory4' ,now ,i believe it is impossible to press this too strongly on all those who desire holiness1 for there is a perpetual tendency in every one of us to turn the eye inward on ourselves1 instead of keeping it fixed on ,him4 ,some are occupied with what they feel1 or do not feel1 or wish to feel1 or wish they did not feel2 and some by what they do1 or mean to do1 or think they ought to do1--till the whole mind becomes bewildered1 and the whole soul entangled4 ,remember that you may be entangled by your religious efforts1 as well as by your sins3 nothing indeed entangles people more than confused and mistaken religion4 ,so that if you really want to be like ,him1 you must sweep away all your entanglements like so many cobwebs1 and1 just as you are1 look straight at ,him4 ,for example1 you say you do not feel sin1 and you do not feel anything like the sorrow for it that you know you ought to do4 ,i have no doubt you are perfectly right1 and it is very sorrowful1 very sinful1 and very sad4 ,but how is it to be overcome8 ,i know of only one way1 and that is a very simple one1 too simple for many of you1--and that is a look3 you must behold ,christ4 ,remember the case of the ,jews4 ,nothing yet has melted their hearts3 their great national afflictions have utterly failed3 but in ,god's time there will be a change4 ,we shall see those people mourning1--so mourning that they will be led with broken hearts to the ,fountain open for sin and for uncleanness4 ,and what will be ,god's instrument for producing such a change8 ,by what means will ,he effect it8 ,by a look3 a simple look6 ,you find it described in ,zech4 xii4 #aj3 #8,they shall look on ,me whom they have pierced1 and shall mourn for him4' ,that one look will accomplish more than #ahjj years of bitter1 and most afflictive1 discipline4 ,and it is just the same with ourselves4 ,one look at our loving and living ,saviour will do more towards softening the heart than hours spent in the scrutiny of feeling1 or whole books of self-examination4 ,if you want to grow in grace1 in tenderness of conscience1 in holy abhorrence of sin1 in purity of heart1 in lowliness of spirit1 and in thankful love for your blessed ,saviour1--then look on ,him1 keep your eyes on ,him4 ,think on ,his ,cross1 how ,he died for you2 on ,his life1 how ,he lived for you2 on ,his advocacy1 how ,he pleads for you2 on ,his perfect character1 ,his love1 ,his holiness1 ,his purity1 ,his power1 ,his grace1 ,his truth3 for by such a look1 and such a look alone1 can you ever hope to be changed into ,his image4 ,but remember one expression in the text3 viz4 those three words1 #8,with open face4' ,the look that transforms is a look with an open face3 there must be nothing between4 ,there must not be a veil over it1 as there is over the ,jews1 as you read in verse #ae4 ,every barrier must be removed4 ,the great barrier of the curse is gone1 through the blood of atonement2 and we must not now set up fresh barriers of our own creation4 ,we must remember the hymn3-- #8,just as ,i am3 ,thy love alone ,has broken every barrier down2' and just as we are1--humbled1 unworthy1 cold1 and unfeeling1 but yet admitted into the very presence of the ,lord1--we must look with open face at the ,son of ,god ,himself2 and ,i hope we may be able to say1 as ,david did1 #8,they looked to ,him1 and were lightened1 and their faces were not ashamed4' ,,iv4 ,but the look is not enough2 for besides all means there must be a power4 ,we cannot will ourselves into the likeness of our ,saviour1 any more than an animal can will itself into a man3 the great transformation must be by the power of a life-creating agent4 ,so1 when ,i turn again to this text1 ,i find that it is not the look alone which effects the change1 but that it is ,god the ,holy ,ghost making use of the look1 and by divine omnipotence transforming the soul into the image of the ,lord ,jesus4 ,in the last words of the text it is all ascribed to ,him1 as in the words1 #8,even as by the ,spirit of the ,lord1' or1 as the margin has it1 #8,even as by the ,lord the ,spirit4' ,i have no time to dwell on this subject as ,i should like to do2 but ,i cannot conclude without begging the careful attention of all those who are almost tempted to think that there is something in their constitution which blocks the way against their progress4 ,they see others going forward while they stand still2 they hear of others filled with peace in believing1 while they are still hampered by doubt1 so that they begin to think they shall never rise1 and are never intended to rise1 above their present condition4 ,i quite admit that it may be perfectly true1 that there is something peculiar in your case2 something peculiar1 it may be1 in your habits1 in your disposition1 in your temper1 in your temptation4 ,let us admit it1 for most people have their peculiar difficulties4 ,but1 admitting it1 ,i pray you to consider whether there is not a ,divine power in the ,lord the ,spirit1 which is quite sufficient to overcome that peculiarity4 ,is any thing too hard for the ,lord8 ,think then on ,god the ,holy ,ghost3 think of ,him as working out the great salvation purchased for us through the precious blood of the ,son of ,god1 and then reflect whether it is possible that your difficulties are beyond ,his power4 ,they are beyond your own3 you have learned that4 ,but are they beyond ,his8 ,if you have failed1 is that any reason why ,he should8 ,trust ,him then1 and behold ,christ ,jesus4 ,remember you are dealing with ,one mighty to save1 and that1 while you are looking to ,jesus1 ,he1 working within1 may heal your soul4 ,trust ,him then to do it4 ,you know ,he can2 trust ,him that ,he will3 and never again admit the thought1 that1 notwithstanding all you have discovered in your soul1 there is any thing there too hard for the ,son of ,god1--anything which may not be overcome by the indwelling power of ,god the ,holy ,ghost4 ,,infection ,,of ,,nature4 #8,i thank ,god through ,jesus ,christ our ,lord4 ,so then with the mind ,i myself serve the law of ,god2 but with the flesh the law of sin4'--,,rom4 vii4 #be4 #fd ,,there are few passages in the whole word of ,god that have excited a deeper interest amongst truly ,christian people than the latter part of the seventh of ,romans4 ,it is so closely connected with the practical experience of ,christian life1 and at the same time it is so much opposed to the beautiful theories of some ,christian people1 that it has always excited an earnest spirit of inquiry1 and engaged the deepest interests of the students of ,scripture4 ,i propose to make it the subject of our study this morning3 to endeavour to find out what the ,scripture really teaches4 ,and in the outset of our study ,i should wish to give one caution1 which ,i believe to be of the utmost importance for us all3 viz41 we must not bring the sacred ,scriptures to the test of our theories1 but must be prepared1 if need be1 to give up those theories to the authority of ,scripture4 ,if we want to live in ,god's truth1 we must be subject to ,god's ,word1 and must be content to receive what ,he teaches as ,he teaches it4 ,in other words1 we must not twist ,scripture so as to make it fit our own opinions1 but must receive it as from ,god1 and make all our opinions bend before its high authority4 ,with this caution before us1 there are three subjects to be considered4 ,first1 of whom is the ,apostle speaking3 of himself1 or some other man8 ,secondly1 of what period in his ,christian life is he speaking3 does he refer to the past or to the present8 ,and thirdly1 what does the passage teach respecting his spiritual condition at the time he wrote the words8 ,and now1 may ,god the ,holy ,ghost1 who inspired the ,word1 lead us all reverently to study1 and rightly to understand1 ,his teaching6 ,i4 ,to whom does it refer8 ,i feel persuaded that we shall all admit that1 if any person were to read the chapter without having some previous opinion to support1 he would believe that the ,apostle was speaking of himself4 ,the word #8,i' occurs no less than twenty-eight times in the passage4 ,such expressions as #8,i do1' #8,i consent1' #8,i allow1' #8,i delight1' are found continually2 and certainly the natural conclusion would be that when he said1 #8,i1' he meant himself4 ,i know that it is sometimes said that he personated some other person2 a legalist1 or one in a lower ,christian life4 ,but there is not the least evidence of any such personation in the passage1 and he says not one word to lead us to suppose that such was his intention4 ,in iii4 #e1 he does thus personate an objector2 and says1 #8,but if our unrighteousness commend1' c4 ,but then he distinctly states that he is doing so in the words1 #8,i speak as a man4' ,but there is nothing of the kind here4 ,there is a plain1 simple statement in his own name2 passing from the #8,i1' which pervades the chapter1 to #8,i1 myself1' in the last verse2 and ,i am utterly at a loss to understand on what principle these plain words1 #8,i myself1' can be supposed to express the personation of some other man4 ,,ii4 ,in answer then to our first question1 ,i am brought to the conclusion that when he spoke of #8,i myself1' he meant himself1 and not another3 and we may pass to our second question4 ,to what period of his spiritual history did he refer3 did he speak of the past1 or of the present8 ,was he describing some period of past anxiety out of which he had been delivered1 so as to enter on the joys of the eighth chapter8 ,or was he speaking of his state of mind at the very time1 that he was writing the eighth chapter1 and declaring1 #8,ye have not received the spirit of bondage again to fear2 but ye have received the spirit of adoption1 whereby we cry1 ,abba1 ,father8' ,in answer to this ,i have not the smallest hesitation in saying that1 according to every principle of sound exposition1 the seventh chapter refers to exactly the same period as the eighth2 that it is a description of his own experience at the time he wrote the words2 and that we should have just as much authority for saying that the eighth chapter referred only to the future1 as that the seventh referred only to the past4 ,for this ,i give three reasons3-- 7#a47 ,if we wish to understand the ,word of ,god we must receive plain words as we find them in sacred ,scripture4 ,we have no right to assume that the present tense stands for the past2 that #8,i am1' means #8,i was2' that #8,i do1' means #8,i used to do2' that #8,i hate1' means #8,i used to hate2' and #8,i delight1' means #8,i used to delight4' ,if we once begin thus to handle ,scripture there is an end to exposition2 and if people who thus twist ,scripture would be consistent1 they ought to go on1 and say that the beginning of this verse1 #8,i thank ,god through ,jesus ,christ our ,lord1' means1 #8,i used to thank ,him1 but ,i do not now4' 7#b47 ,again1 the transition from the past to the present is clearly marked in the passage4 ,in the parenthesis which extends from the seventh verse to the end of the chapter1 we find the three tenses1--past1 present1 and future4 ,from verse seven to verse thirteen it is all in the past1 and is a description of a certain portion of his past life4 #8,i was alive2' #8the commandment came2' #8sin revived2' #8,i died2' #8,i found it to be unto death2' and #8sin deceived me1 and by it slew me4' ,it is a description of the great work of ,god in breaking down his pharisaism1 and bringing him to ,christ4 ,i believe it all took place during those solemn three days at ,damascus4 ,but from the fourteenth verse to the end1 all is changed1 and the present tense is employed4 #8,i am2' #8,i do2' #8,i allow2' #8,i delight2' #8,i hate2' #8,i thank ,god2' #8,i serve4' ,the only exception is in the twenty-fourth verse1 where we find the future3 #8who shall deliver me from the body of this death8' ,this distinction of the tenses is alone enough to prove the point1 for it would be just as reasonable to maintain that the past means the present1 as that the present means the past4 7#c47 ,once more4 ,the noble thanksgiving of verse twenty-five is supposed to be the point of transition from the sadness of the seventh chapter to the joys of the eighth2 the conclusion of his conflict in the discovery of the ,lord ,jesus4 ,there can be no doubt that this passage does describe the act of faith rejoicing in the ,divine ,deliverer4 ,it describes the believer grasping the victory1 and rising through grace above the conflict within his soul4 ,we quite admit it1 and fully accept that explanation of the words4 ,but now1 here is the remarkable point3 this account of a struggle within the soul is found--where8 ,not only before the thanksgiving of victory1 but also after it2 proving thereby that it is deeply felt1 even by those who can give thanks for an overcoming ,saviour4 ,and more than that4 ,people draw a distinction between what they call the unhappy seventh and the happy eighth2 but this verse comes between the thanksgiving of the seventh chapter and the assurance of no condemnation in the eighth4 ,it follows the thanksgiving1 and leads on immediately to the grand1 and most blessed declaration1 with which the eighth chapter opens3 #8,there is1 therefore1 now no condemnation to them which are in ,christ ,jesus4' ,on the whole1 therefore1 ,i conclude that the ,apostle was speaking of himself1 and not of another3 and that he spoke of himself at the very time that he was assured of no condemnation in the present1 and no separation for all eternity3 of a perfect safety in his union with the ,lord ,jesus ,christ4 ,we may pass then to our last subject4 ,,iii4 ,what does the passage teach us respecting the experience of the ,apostle at the time when he wrote the ,epistle8 ,perhaps ,i ought to limit the question by rather saying1 ,what was his experience with reference to the law8 ,for the whole object of the passage is to bring out the holiness of the law1 and to prove from his own case that the #8commandment was holy1 and just1 and good4' 7#a47 ,the first thing that is conspicuously clear is that he had discovered its true character4 ,when he was a legalist he had no idea of its exalted standard2 but1 when ,god called him1 his eyes were opened to behold its perfection4 ,it is a curious fact that those who hope to save themselves by their doings are almost certain to entertain but low and limited notions of the law3 they think of it as some low standard within their own reach2 so they are always endeavouring to fulfil it1 and though always failing1 are never really troubled at their failure2 but1 when ,god opens their heart1 they discover its exalted holiness1 and find themselves to be nothing better than dead men before it4 ,this is just what had happened to ,st4 ,paul4 ,he lived in early life as an earnest1 religious1 and well-conducted young man1 and he was satisfied with himself4 #8,touching the righteousness which is in the law1' as he says himself 7,phil4 iii4 #f71 he was #8blameless4' ,he went through all the ,jewish worship as correctly as possible1 and omitted nothing3 but he knew nothing of the claims of the law on his whole heart and all his powers2 he simply regarded it as a collection of rules1--and he thought he did well4 ,so he says1 in verse nine1 #8,i was alive without the law once4' ,his ignorance of the law made him think himself alive2 but ,god had after a time opened his eyes1 and he discovered its exalted holiness4 ,he saw it expounded in the teaching of our ,lord1 and exhibited in ,his life2 he found it was nothing less than the perfect will of a perfect ,god2 and all his own poor1 feeble1 miserable doings shrank away as dead things before the holiness of ,god2 and thus he adds1 #8,the commandment came1 and ,i died4' ,now this change had taken place when he wrote the ,epistle1 so that the law was no longer to him a mere skeleton of form1 but had appeared before him as the great expression of the mind of ,god4 ,and now how did he regard it8 ,this leads to a second point4 7#b47 ,he approved it1 and delighted in it4 ,he approved it1 for he said1 #8,i consent unto the law1 that it is good4' ,nor did he regard it as a yoke of bondage about his soul4 ,it was not a rigid code by which he was forced against his will4 ,how any person can suppose that this passage is the language of an unregenerate1 or unconverted man1 ,i cannot imagine4 ,did you ever know an unconverted man to delight in the perfect holiness of ,god8 ,such holiness condemns1 restrains1 and frightens him4 ,but ,st4 ,paul said1 #8,i delight in the law of ,god after the inner man4' ,the fact was he had experienced the great promise of the ,new ,covenant3 #8,i will put my law in their inward parts1 and write it on their hearts4' ,god1 the ,holy ,ghost1 had written the law on his heart1 and now he loved it4 ,to please ,god was his greatest joy1 and to do ,his will was the chief desire of his soul4 ,he could say1 as ,david did1 #8,oh1 how ,i love ,thy love3 it is my meditation all the day6' ,he was not content with the measure of his own consciousness1 or the standard of his fellow-men1 or a vain idea of doing his best1 or doing no harm to any one4 ,he did not split hairs about the distinction between being blameless and being faultless4 ,he had seen the ,lord in ,his beauty1 and adored ,him in ,his holiness1 so now it was the whole mind and will of ,god that filled his soul1 and the great desire of his heart was expressed in such words as those of the ,psalmist1 #8,teach me to do ,thy will2 for ,thou art my ,god3 ,thy ,spirit is good2 lead me into the land of uprightness4' ,and does not this teach us a lesson of inexpressible importance respecting ourselves8 ,in ,christ ,jesus we are not driven by a slave master1 and compelled by the lash into obedience4 ,we #8love the law1' because we #8love the ,lord4' ,we find ,his will1 and ,his word1 to be dearer unto us than thousands of gold and silver2 and we experience the blessedness described by our blessed ,saviour when ,he said1 #8,blessed are they which do hunger and thirst after righteousness1 for they shall be filled4' 7#c47 ,but all this while he was painfully conscious that he was infinitely below its standard4 ,the very fact of hungering and thirsting after righteousness implies in itself that your hunger is not yet supplied3 so in this passage ,st4 ,paul teaches us that he was still very far from what he most earnestly desired to be4 ,he felt what ,i may term the bitter provocation of shortcoming3 #8,the good that ,i would ,i do not1 but the evil that ,i would not that ,i do4' ,there was the unceasing consciousness of falling utterly short of the high standard set before him in the law4 ,he does not say this to justify sin1 for he tells us how he hated it2 but he teaches us1 as plainly as words can teach anything1 that at the very time when ,god had by ,his great grace so changed his heart that he had discovered the law and was delighting in it1 there was still in him what the ninth ,article describes1 when it says1 #8,the infection of nature doth remain yet in them that are regenerate4' ,the old1 fallen1 sinful human nature was not extinct in him1 and this ruin of his fallen nature was acting as a clog and drawback on his holy longings after the perfect holiness of ,god4 ,thus in his one self there was a contest between grace and nature1 between the new man and the old4 ,of the one he says1 #8,i delight in the law of ,god after the inward man2' and of the other1 #8,i know that in me 7i4e41 in my flesh7 dwelleth no good thing4' ,by the power of the ,holy ,ghost he could say1 #8,to will is present with me2' but through the power of the old nature he was obliged to add1 #8,how to perform that which is good ,i find not4' ,it was this bitter pain of thus failing to reach the standard of his heart's desire1 that drew from him the cry1 #8,oh1 wretched man that ,i am6 who shall deliver me from the body of this death8' ,some people think that such language could not have come from an enlightened believer1 led by the ,spirit1 and walking in the sunlight of the eighth chapter4 ,they seem to forget the twenty-third verse of that very chapter1 in which he says1 #8,ourselves also1 which have the first-fruits of the ,spirit1 even we ourselves groan within ourselves1 waiting for the adoption1 to wit1 the redemption of our body4' 7viii4 #bc47 ,for my own part1 ,i believe it was the leading of the ,spirit that called it forth1 inasmuch as that leading led him to aim at the true standard of the holiness of ,god4 ,i agree with the wise commentary of old ,scott3-- #8,this energetic language1 which many imagine to describe an unestablished believer's experience1 or even that of an unconverted person1 seems to have resulted from the extraordinary degree of ,st4 ,paul's sanctification1 and the depth of his self-abasement1 and hatred of sin2 and the reason of our not readily understanding him seems to be that we are so far beneath him in holiness1 humility1 acquaintance with the spirituality of ,god's law1 and the evil of our own hearts1 and in our degree of abhorrence of moral evil4' ,i have not then the smallest hesitation in taking the passage as ,i find it1 and regarding it as descriptive of the ,apostle's own sense of shortcoming before the standard of the law1 at the very time of his most peaceful1 ,christian experience4 ,i wish ,i had time to follow out the subject1 and show how in the midst of his conflict a hallowed peace was flowing into his soul3 but that ,i must leave to another day4 ,but you must not wait till next ,sunday1 seeking peace1 and finding none2 you must remember at once that1 though you fail1 the ,lord ,jesus ,christ never does4 ,you must remember at once that it is with especial reference to this very struggle that we are taught that #8the blood of ,jesus ,christ1 ,his ,son1 cleanseth us from all sin4' ,you must remember at once that in the midst of all your difficulties you have a living ,advocate at the right hand of ,god2 and therefore at once1 with ,god's holiness as your standard1 ,god's atonement as your righteousness1 and ,god's ,spirit as your guide1 notwithstanding all shortcomings1 you may say as ,st4 ,paul did in the midst of his struggle1 #8,i thank ,god through ,jesus ,christ our ,lord4' ,,grace4 #8,i thank ,god through ,jesus ,christ our ,lord4 ,so then with the mind ,i myself serve the law of ,god2 but with the flesh the law of sin4'--,,rom4 vii4 #be4 #8,there is therefore now no condemnation to them which are in ,jesus ,christ1 who walk not after the flesh1 but after the ,spirit4'--,,rom4 viii4 #a4 ,i ,,hope that your study of this passage during the week has confirmed the conclusions at which we arrived last ,sunday1--that ,st4 ,paul was speaking of himself1 not of another2 and that he was describing his experience at the very time he wrote the ,epistle4 ,i trust also you have seen from his words that the ,lord had opened his eyes to discover the holiness of the law1 and changed his heart1 so that with his whole soul he loved it4 ,i hope also that it has been clear to you that this exclamation1 #8,oh1 wretched man that ,i am6' was the expression of his profound humiliation1 under the painful sense of his own shortcoming when measured by the high standard of the holiness of ,god4 ,now1 ,i believe that if1 instead of adopting some artificial standard of our own1 we aim at the perfection of ,god's holiness1 as taught in the ,word of ,god and exhibited in the life of the ,son of ,god1 we are sure thus painfully to feel the contrast between what we are and what we ought to be4 ,of course if we measure ourselves by ourselves we may be easily satisfied2 but then we know we are not wise1 and our satisfaction may be nothing more than delusion4 ,but if we bring ourselves to the test of perfect1 spotless1 eternal holiness1 and honestly look into the workings of our own fallen heart1 ,i cannot imagine why we should shrink from such words as those in our confession1 #8,we have left undone those things which we ought to have done1 and we have done those things which we ought not to have done4' ,are we to understand then that there is nothing but conflict and disappointment before the ,christian man1 and that the only effect of the opening of the heart by the ,holy ,ghost1 is to lead us to discover1 and feel the pain of1 sin8 ,if so1 ,i could almost say1 #8,let the eye remain closed1' for ,i verily believe there is no state of mind so painful as when there is the sight of sin without the sight of ,christ ,jesus4 ,when you know neither sin nor a ,saviour1 you can be content in the world2 when you know sin alone without a ,saviour1 you have all the anxiety of religion without the joy3 but it is when you know both1 that you may be sorrowful yet always rejoicing2 deeply conscious of your own defects1 and yet resting peacefully in the right hand of the blessed ,lord who has redeemed you by ,his blood4 ,this morning1 therefore1 if ,god permit1 we will endeavour to study what it is in the ,saviour that can give us a peaceful1 thankful joy1 at the very time that we feel most profoundly humbled before the holiness of ,god4 ,i have not nearly time to discuss the whole subject as ,i should like to do1 and1 therefore1 must confine your attention to these two verses2 standing as they do in immediate connexion with the description of the struggle1 they will supply us with exactly the information we require1 and teach us how in the midst of the sharpest conflict with sin the believer may enjoy the most perfect peace in ,christ ,jesus4 ,there appear to be three lessons plainly taught us4 ,i4 ,we have the triumphant hope of final victory4 ,along with the deepest sense of unsatisfied longings after holiness there is the peaceful spirit of thanksgiving in the assurance of a coming triumph4 ,the passage does not refer to a deliverance that had already taken place1 but to one still future2 and the thanksgiving was not for any thing past1 but for a great work still remaining to be accomplished4 ,so the deliverance from the text is not a deliverance from the curse1 for that had taken place already2 nor a deliverance from the sentence of the law1 for from that the ,apostle was already free2 but a deliverance from the power of indwelling sin1 which kept him back from the holiness at which he aimed4 ,he said1 therefore1 #8,who shall deliver me from the body of this death8' ,he had found by experience that he could not deliver himself2 but in the midst of his own failure he could look up to the great ,deliverer1 and with profound thanksgiving bless ,god for the undoubting assurance that in ,god's own time he would be completely transformed into the very likeness of his ,lord4 ,his language is explained by his own words1 in ,phil4 iii4 #bj1 #ba3 #8,from whence also we look for the ,saviour1 the ,lord ,jesus ,christ2 who shall change our vile body1 that it may be fashioned like unto ,his glorious body1 according to the working whereby ,he is able to subdue all things to ,himself4' #8,the body of this death1' in the text1 is the same as the #8vile body1' or #8body of humiliation1' in the ,philippians2 and the deliverance of the text is the transformation of that body into the likeness of the ,lord ,christ ,jesus1 at the appearing of our ,blessed ,saviour4 ,this is exactly the same as what the ,apostle ,john expected when he said 7#a ,john1 iii4 #b71 #8,beloved1 now are we the sons of ,god1 and it doth not yet appear what we shall be3 but we know that1 when ,he shall appear1 we shall be like ,him2 for we shall see ,him as ,he is4' ,so that1 on the whole1 we are taught that the time is most undoubtedly coming when those who are thirsting after the holiness of ,god will be perfectly satisfied2 when the vile body shall be changed2 and when not a spot1 or blemish1 will remain in any one of the saints of ,god4 ,ye then who are humbled and cast down because of your infinite shortcomings1 ye must not be disheartened1 but must trust your ,saviour4 ,he came to save ,his people from their sins1 and in ,his own time ,he will do it4 ,if you be in ,him1 ,he has already set you free from the curse2 ,he has already given you the earnest desire to do ,his will2 ,he has already so far secured the victory that1 #8,sin shall not have the dominion over you4' ,and the time is soon coming when ,he will ,himself appear in ,his glory1 and then all conflicts will be over1 and you will be like ,him1 for you shall see ,him as ,he is4 ,like ,st4 ,paul1 therefore1 you may begin at once to give ,him thanks4 ,you remember the case of ,jehoshaphat1 and how he put the singers in front of his little army1 to praise ,god for the promised victory1 even when the enemy stood there in the fulness of his strength4 ,so you too may rise at once in the spirit of thanksgiving3 for in ,christ ,jesus your victory is far more certain than that of ,jehoshaphat4 ,you may press on1 therefore1 with the utmost vigour1 with a victory full in view2 and1 though as yet you fall infinitely short of ,his most perfect character1 you need not wait till you have overcome your difficulties1 but may even now say1 as ,st4 ,paul did1 #8,i thank ,god through ,jesus ,christ our ,lord4' ,,ii4 ,but you could not do this if all the while the power of sin were shutting you out from ,god4 ,and this leads us to a second point of the utmost possible importance3 viz41 that now1 in the midst of the struggle1 and during the time of imperfection1 in ,christ ,jesus we are free from all condemnation4 ,if1 as we pursue our course1 we were to be condemned for all the sin of which we are guilty in either omission or commission1 in either thought1 word1 or act1 there could be no peace or hope in our struggle4 ,i am not surprised that poor people who do not know the ,gospel go to priests for absolution1 or resort to any other man-made expedient in order to endeavour to escape from the misery of the perpetual exclusion from ,god of which they must be conscious4 ,but in ,christ ,jesus you need nothing of the kind1 for #8there is now no condemnation for them that are in ,christ ,jesus4' ,observe the force of the #8now' in contrast with the #8shall' of the twenty-fourth verse of the seventh chapter4 ,the complete deliverance is future3 so he said1 #8,who shall deliver me8' ,but the perfect freedom from all condemnation is present3 and therefore he says1 #8,there is now no condemnation4' ,the #8therefore now' of that verse depends on the sixth verse of the seventh chapter1 the intermediate passage being a parenthesis1 so that the connexion is as follows3 #8,now we are delivered from the law1 4 4 4 there is therefore now no condemnation4' ,the battle is not over1 and you have still to fight a hard fight with sin2 but now that sin cannot cut you off from ,god1 for you are no longer under the law3 you are in ,christ ,jesus1 and ,he has satisfied the law in your behalf4 ,your sin undoubtedly deserves condemnation1 and you have not a word to say in its defence3 but ,he has already borne that condemnation1 so that in ,him you are free2 and nothing can separate you from the love of ,god1 which is in ,christ ,jesus the ,lord4 ,now1 think for one moment of the unspeakable blessedness of this most precious truth4 ,you may review all that has occurred through the day1--your prayers1 your praises1 your wandering thoughts1 your conversation1 your motives1 and your heart's desires1--and oh1 how far they will all fall short of the holiness of ,god6 ,if you are not in ,christ ,jesus1 the thought of them must fill you with anxiety1 doubt1 and a sense of distance from ,god2 but if you are enabled by ,his grace to take home to your heart the blessed truth1 that now1 even now1 before you have gained the victory1 there is no condemnation1--then that sin does not separate you from ,him4 ,it humbles you1 it is true1 and deeply grieves you2 but it cannot cut you off from ,god3 you are sheltered in the covenant of ,grace4 #8,the blood of ,jesus ,christ1 ,his ,son1 cleanseth you from all sin1' and you may kneel before ,him in the peaceful enjoyment of a true and uninterrupted fellowship with ,god4 ,in the spirit of adoption you may cry ,abba1 ,father2 and with the happy trust of a child in its father's arms1 you may say1 #8,i will lay me down in peace1 and sleep2 for thou1 ,lord1 only makest me dwell in safety4' ,,iii4 ,but that is not all2 for besides this we have the unspeakable privilege of the unceasing leading of ,god the ,holy ,ghost4 ,if we were left to ourselves to fight out our battle with sin1 to rely on our own judgment1 and to overcome by our own powers1 we should be overcome before we had struck a single blow4 ,but not only is there a final victory promised to us in the future1 and a complete freedom from all condemnation in the present1 but there is also another most sacred gift at once enjoyed by all who are in ,christ ,jesus3 viz41 the present indwelling of ,god the ,holy ,ghost within the soul4 ,this belongs not to the future1 but to the present3 it is not connected with the #8shall' of verse twenty-four1 but with the #8now' of verse one4 #8,there is now no condemnation to them that are in ,christ ,jesus1 who walk1' or who are walking1 #8not after the flesh1 but after the ,spirit4' ,so1 in verse fourteen1 we read of a present leading as the privilege of a present sonship3 #8,as many as are led1' or being led1 #8by the ,spirit of ,god1 they are the sons of ,god4' ,it is impossible to attempt to unfold all the blessings which follow from this most sacred privilege3 it conveys to us all that is connected both with companionship and power4 ,companionship1 because ,he is not one afar off to be reached only occasionally1 and that after special efforts3 but dwelling within the soul as a ,leader1 a ,comforter1 a ,witness1 an ,advocate1 a ,friend4 ,and a power3 for ,he is not like a mighty arm afar off1 omnipotent if we could but reach it2 but a very present help3 one that knows our weakness better than we do1 and perceives our danger before we know it ourselves4 ,one that1 dwelling within1 can so act on the conscience1 and so move the secret springs of the will1 that ,he does not merely make use of us as machines1 but constrains us to hate sin and to love holiness2 while ,he ,himself imparts a power to shake off our fetters1 and as free men to walk with ,god4 ,surely1 then1 we may understand the apparent contradiction in the ,apostle's words1 and see why it was that he was thanking ,god1 although he called himself a wretched man4 ,he called himself a wretched man1 because there was that in his ruined nature which kept him back from the exalted holiness at which he aimed3 but he could still thank ,god1 for he was sure that before long he would be transformed into the likeness of ,christ ,himself2 and1 more than that1 he knew that even now1 in the days of his conflict1 there was a freedom from all condemnation for his failures1 and the sacred assurance of the ,holy ,ghost abiding in his soul to lead him on to victory4 ,therefore it was that he could give thanks4 ,and1 dear brethren1 if you are in ,christ ,jesus1 may not you do the same8 ,is there not the same hope for you8 ,are not you equally free from condemnation8 ,is not the indwelling ,spirit equally effectual for you8 ,how is it then that your whole souls are not filled with bright hope1 and profound thanksgiving8 ,how is it that we do not all unite more heartily and unreservedly in the spirit of the text1 #8,i thank ,god through ,jesus ,christ our ,lord8' ,,holiness ,,through ,,faith4 #8,and put no difference between us and them1 purifying their hearts by faith4'--,,acts1 xv4 #i4 ,i ,,fear that ,i may have almost wearied some of you by dwelling so long as ,i have on the subject of sanctification1 or ,christian holiness2 but it is one of such overwhelming practical importance1 and so intimately connected with the glory of ,god1 that ,i am persuaded we ought none to grudge any time spent on the study of it4 ,i must ask your attention1 therefore1 to a phrase which has lately become familiar to some of you1 viz4 #8holiness through faith4' ,i like the expression thoroughly1 and believe it to be full of truth2 for there can be no true holiness except by faith1 and no real faith that does not lead to holiness4 ,if we are holy at all we may be perfectly certain that the holiness will be through faith2 and if we are real believers we may be equally sure that we shall be holy2 therefore it is that in this passage1 when the ,apostle is speaking of the sacred work of divine purity wrought in the soul by the ,holy ,ghost1 he described ,him as #8purifying the heart by faith4' ,this then shall be our subject for this morning1 and ,i hope we may learn two great truths3 first1 that holiness is not known by faith2 and next1 that faith is the power by which it pleases ,god to produce holiness in the soul4 ,i4 ,holiness is not known by faith4 ,this seems so obvious that it may be scarcely thought to require consideration1 but from what ,i have read lately1 ,i am inclined to think it does4 ,let us then bear well in mind that faith is entirely occupied with things future or unseen4 #8,faith is the substance of things hoped for1 the evidence of things not seen4' ,the moment that we can see anything1 that thing ceases to be an object of faith4 ,there is an old saying1 that #8seeing is believing2' but that is the creed of the materialist1 who says he can only believe what he sees2 but it will not do for the ,christian1 or even for the philosopher1 for sight supersedes faith1 and the very essence of faith is to believe when we cannot see4 ,so our ,lord said to ,thomas1 #8,blessed are they which have not seen1 and yet have believed4' ,you believe that the ,lord ,jesus is now at the right hand of the ,father1 and will shortly come again2 but when you stand before ,him and behold ,him on ,his throne1 it will no longer be a matter of faith1 but of sight4 ,so our justification through imputed righteousness is a matter of faith3 it is a divine act of the hidden mind of ,god1 and perfectly invisible to the eye of man4 ,you cannot see your name in the book of life2 you cannot see the counsel of ,god blotting out your sin because of the finished sacrifice1 or accounting you righteous in ,christ ,jesus even at the very time that you know yourself to be a ruined sinner4 ,you cannot see it1 for the whole transaction is out of sight3 it takes place in heaven1 not on earth2 in the council-chamber of ,god1 and not within the reach of human vision4 ,this1 therefore1 is an object of faith1 and can only be known by faith4 ,you cannot hope to see your justification1 or the imputation of righteousness to your soul2 all that you can do is to trust ,god for it4 ,he has declared in ,his ,word that ,he has #8made ,him who knew no sin to be sin for us1 that we might be made the righteousness of ,god in ,him4' ,so that we may trust in ,his assurance1 and believe that1 the ,lord ,jesus having been made sin for us1 we are accounted righteous in ,him1 even with the righteousness of ,god4 ,yes3 and thanks be to ,god6 we may believe it at once1 for the ,covenant of ,god is as perfect now as it can be if we wait a hundred years4 ,there is nothing1 therefore1 to prevent a present and immediate faith in the finished ,work1 and perfect ,word1 of a ,blessed ,saviour4 ,believe ,him1 and there is peace2 and believe ,him now4 ,but it is not so with sanctification1 or holiness4 ,the seat of holiness1 or sanctification1 is in our own souls4 ,it is not like the name written in the ,book of ,life which no man can see2 for it is the law written by the ,holy ,ghost upon the fleshy tables of the heart1 and therefore within view of conscience4 ,god has placed a conscience within every one of us3 an eye that looks inward1 and can see all that is passing within the soul4 ,are there bad acts1 bad words1 or bad thoughts8 ,conscience may see them all4 ,is there a deep desire to walk with ,god1 and do ,his ,will8 ,conscience discovers it4 ,so says the ,apostle ,john 7#a ,john1 iii4 #bj1 #ba73 #8,if our heart condemn us1 ,god is greater than our heart1 and knoweth all things4 ,beloved1 if our heart condemn us not1 then have we confidence towards ,god4' ,conscience therefore must decide as to the existence of sanctification1 or personal holiness4 ,justification1 or imputed righteousness1 is known by faith1 not sight3 sanctification1 or inwrought righteousness1 is known by sight1 not faith4 ,we should be acting in unbelief if we were to doubt the perfection of imputed righteousness because we cannot see it1 for faith is concerned with the unseen2 but we should be putting faith into altogether a false position if we were to presume to believe in the perfection of our holiness so long as conscience convinces us that sin is still abiding in the heart4 ,if we are conscious of indwelling sin1 and find it ready to break out like a fire at any moment1 it is not the office of faith to reckon it dead4 ,no1 dear brethren3 true holiness is a practical change of heart wrought in us by the ,holy ,ghost1 and perceptible2 it is a new character wrought in us by a new power1 and springing from new principles4 ,it is not an invisible change1 but one known by its results2 it is not a matter of faith1 but of experience2 and so ,st4 ,john says in his ,epistle 7#a ,john1 iii4 #bd73 #8,hereby we know that ,he abideth in us1 by the ,spirit which ,he hath given us4' ,,ii4 ,but1 though holiness is not known by faith1 faith is the power by which it pleases ,god to produce it1 and therefore it is well called #8,holiness through faith4' ,some people seem to speak of this subject as if they had made a great religious discovery4 ,i often wonder what books they had read1 or what sermons they had heard1 before they discovered it4 ,they could not have been those of the great divines of the ,church of ,england1--such as ,hooker1 ,bishop ,reynolds1 or ,archbishop ,leighton2 nor of the great ,evangelical ,fathers in the ,church of ,england1--such as ,venn1 ,cecil1 and ,simeon2 for holiness through faith is the keynote of all their writings4 ,over and over again have sermons been preached and books written on such great1 full1 plain texts as this3 #8,put no difference between us and them1 purifying their hearts by faith4' ,but1 leaving such discussions1 let us consider the office of faith in producing holiness1 and examine in what way it pleases ,god to purify the heart through faith4 ,we shall find that ,he does it in two ways4 7#a47 ,by the introduction of new motives and principles4 ,he does not deal with us as though we were without mind1 but by the use of the mind which ,he ,himself has given4 ,the refiner refines the silver1 but the silver has no voice in the transaction3 it is simply acted upon as lifeless matter4 ,but it is not so with the soul3 the soul can think1 can feel1 can sorrow1 can rejoice1 can love2 and when ,god refines it ,he calls into activity all its faculties4 ,in purifying the heart ,he makes use of its powers1 and so consecrates them to ,his most sacred service4 ,for example1 there is no greater power in the whole mind of man than love4 ,people will make any sacrifices under the influence of a powerful affection2 ,god therefore takes that faculty of love1 and so consecrates it to ,his own sacred service1 that the people of ,god may say1 #8,the love of ,christ constraineth us4' ,and now you see in a moment the office of faith4 ,how is that love to grow up within the soul if there be no faith preceding it8 ,if you have no trust in ,his reconciling grace1--if it is all a matter of uncertainty to you whether ,he is loving you as a child1 or about to cast you as a condemned criminal into hell1--,i cannot see what there is to call forth any love within your heart4 ,st4 ,john says1 #8,we love ,him because ,he first loved us2' so that if there is no trust in ,his first love the motive is gone1 and there is no power by which love in us can be produced4 ,but when1 on the other hand1 we can believe ,his boundless grace1--believe that ,he gave ,himself to be sin for us with as little doubt as if we actually saw ,him on the cross1--believe that we are already forgiven through ,his blood1 and1 though so unworthy1 made the righteousness of ,god in ,him1--believe1 in short1 that ,he is fulfilling to us that most precious promise in ,hosea1 #8,i will love them freely1 for mine anger is turned away from him1' and all because the ,son of ,god was content in our place to die1--then there is something to call forth love in the hardest heart that ever beat2 something that must make sin in all its forms inexpressibly hateful2 something to produce those sacred results of constraining love described by ,st4 ,paul1 when he said1 #8,that they which live should not henceforth live unto themselves1 but unto ,him that died for them1 and rose again4' ,if therefore you earnestly desire holiness1 remember it must be holiness through faith4 ,do not fall into the common error of supposing it must be faith through holiness2 but keep close to what is taught you in the text3 viz41 that ,god purifies the heart through faith4 ,first1 get a fast hold on ,his love to you4 ,realise that1 and you may safely leave your love to ,him to follow4 ,but1 till you know that1 you will never be really holy1 for you can never be under the power of the great governing principle of love4 7#b47 ,but this is not all1 for true holiness is a ,divine gift as much as pardon4 ,it is not an uncommon thing to find a kind of vague idea that we are to find the holiness1 and ,god the pardon2 the certain result of which is that there is no progress in the one1 and no joy in the other4 ,but that is not the teaching of the ,gospel4 ,according to the ,sacred ,scripture all the ,three ,persons of the one ,godhead are engaged in our sanctification4 ,in this passage1 e4g41 it is ascribed to ,god the ,father1 as its author1 and ,god the ,holy ,ghost as the agent2 in the first ,epistle to the ,corinthians1 our ,lord and ,saviour is said to be #8made unto us sanctification3' so that ,he bears the very title of ,jesus1 because it is ,his office to #8save ,his people from their sins4' ,if1 therefore1 we are made holy1 it is by the power of the ,holy ,ghost carrying out the purpose of the ,father1 and dwelling within the soul through the mediation of the ,son2 it is the sacred act of ,divine power carrying into effect the ,divine ,covenant through the mediatorial work of the ,lord ,jesus ,christ4 ,and here you see in a moment the office of faith4 ,faith is the act of the soul casting itself on the ,covenant1 and on the ,lord ,jesus ,christ revealed in ,scripture as the ,mediator of the ,covenant4 ,if you fight your own battle for holiness you may struggle hard1 and struggle long1 but you are sure to fail4 ,you may try any expedient you please1--rules of life1 books of self-examination1 anything2 but it won't do4 ,the old sin of your fallen heart will keep cropping up just as strong as ever2 and you will find yourself a year hence no nearer to the mark than you are now1 for the holiness at which you are aiming is not holiness through faith4 ,if you thirst for holiness1 you must throw yourself into the arms of the ,son of ,god1 that ,he1 by the mighty power of the ,holy ,ghost1 may do that which you cannot do1--make you holy2 or1 according to the text1 purify your heart by faith4 ,there is a great danger of our being partial in our trust3 of trusting ,him for pardon1 but not for holiness4 ,but ,he teaches us to trust ,him equally for both4 ,the promise1 #8,i will put my law into their inward parts1 and write it in their hearts1' is just as much a promise of the ,covenant as that other promise1 #8,i will forgive their iniquities1 and ,i will remember their sins no more4' ,you may therefore trust ,him to write ,his law on your heart just as much as you may trust ,him for the forgiveness of your sin4 ,it does not follow from this that the two gifts will be completed at the same time1 or in the same way3 the writing of the law on the heart is through a gradual process of ,divine education2 the blotting out of sin1 an immediate act complete at once in the mind of ,god3 but both are acts of the great ,deliverer1 and for both equally it is the joy of our hearts to trust ,him4 ,trust ,him1 therefore1 to work out a holiness in your soul just as you trust ,him to have given you the forgiveness of your sin4 ,if you are trusting ,him for imputed righteousness1--that is1 trusting ,him for having wrought out such a work in your behalf that you are already #8made the righteousness of ,god in ,him1'--trust ,him also for personal holiness2 that by the power of the ,holy ,ghost your character may be conformed to your position4 ,there are many powers by which you may gain many victories1 but there is only one by which you can overcome the world3 viz41 that described by ,st4 ,john when he said1 #8,this is the victory that over-cometh the world1 even our faith4' ,be sure1 then1 that that power is sufficient2 so that1 trusting ,christ1 you may rest assured of victory4 ,you are not condemned to toil on in a condition of disheartening hopelessness2 but you may enter on each day of your life in the happy and peaceful assurance1 not that you are perfect1 but that you have perpetually at hand a loving ,lord fully able by ,his own omnipotence to overcome in you your besetting sin4 ,so you may go up from the wilderness leaning on the ,beloved1 and by ,god's grace may walk with ,him to victory4 ,past failures must teach you your own most terrible corruption2 but ,god's truth may assure you of ,his sufficiency3 so that at the very moment of your own most utter helplessness1 when you are ready to cry1 #8,oh1 wretched man that ,i am6 who shall deliver me from the body of this death8' you may reply to your own question in the triumphant language of the ,apostle1 #8,i thank ,god through ,jesus ,christ our ,lord4' ,,consecration4 #8,i beseech you therefore1 brethren1 by the mercies of ,god1 that ye present your bodies a living sacrifice1 holy1 acceptable unto ,god1 which is your reasonable service4'--,,rom4 xii4 #a4 ,a ,,great deal has been lately said on the subject of consecration2 and we may all rejoice in having our attention directed to it1 as we all require a much higher standard than we have ever yet known of self-abandoning dedication to the ,lord4 ,we all need to know more fully and more experimentally the real meaning of such words as these3 #8,whether we live1 we live unto the ,lord1 or whether we die1 we die unto the ,lord2 whether we live1 therefore1 or die1 we are the ,lord's4' ,it is most important then that we understand what we mean by consecration4 ,it is clearly quite distinct from that ,divine act of separation in which ,god1 by the power of the ,holy ,ghost1 separates ,his own elect1 and incorporates them into ,christ4 ,it is also quite distinct from the submission of the soul when it ceases to go about to establish its own righteousness1 and submits itself unto the righteousness of ,god1 though in the inaccurate phraseology of some modern writings it sometimes appears to be confounded with it4 ,to consecrate any thing is to set it apart as a holy gift unto the ,lord2 and1 therefore1 when we speak of consecration1 or self-consecration1 we mean that which ,st4 ,paul described of the ,churches of ,macedonia1 when he said1 #8,they first gave their own selves to the ,lord4' ,it is the voluntary act of the loving and believing heart yielding itself up to a blessed ,saviour1 to be henceforth holy unto ,god4 ,it is in this sense that ,i am about to speak of it now1--not considering the word so much as the thing1--and hoping that1 by ,god's great grace1 all amongst us who know the ,lord may be enabled to yield ourselves1 as we have never yet done1 to ,his service4 ,there are few passages of sacred ,scripture which will give us a better summary of the subject than this verse4 ,it contains four points1 to which ,i would draw your particular attention4 ,i4 ,this consecration is a sacrifice4 ,i need not say that it is not a sacrifice for the blotting out of sin3 it cost more to redeem our souls1 so we must let that alone for ever4 ,it is the sacrifice of thanksgiving1 corresponding to the meat-offering in the law of types1--the sacrifice of the thankful heart presenting its thank-offering to ,god4 ,regarding it then as prefigured by the meat-offering1 we may learn two lessons respecting it4 7#a47 ,it implies complete surrender4 ,under the ancient law every sacrifice was wholly given up to ,god4 ,whatever was brought to the altar was given up without reserve4 ,no part of it was taken back to the home of the offerer4 ,people might give what they pleased1 but when it was given it was no longer their own1 but ,god's4 ,and so it is with us4 ,if we have given ourselves to the ,lord1 we are no longer our own3 #8,whether we live or die1 we are the ,lord's4' ,there is1 however1 this difference between the ,jewish sacrifice and ours4 ,in the case of the ancient sacrifices1 when the sacrifice was a living animal1 it was always put to death1 and part of it burned as a sweet savour unto ,god3 but it is not so with us4 ,according to this text1 it is a living sacrifice that we are called to offer2 it is the continued life that we are to surrender4 ,we are not now called to die for ,him1 as martyrs and many of our missionaries have done1 but to live for ,him in that state of life in which it has pleased ,god to call us4 ,the sweet savour that is to rise from our sacrifice is to be the sweet savour of ,christian holiness1 the holy fragrance of ,christian character4 7#b47 ,this sacrifice is well pleasing to ,god4 ,the meat-offering was described as #8an offering made by fire of a sweet savour unto the ,lord3' so this sacrifice is said in the text to be #8acceptable unto ,god4' ,it does not say that it can fulfil the law1 or be perfect before ,god2 for there is a vast difference between that which can fulfil the law and that which can please ,him4 ,nothing imperfect can fulfil the law1 but the utterly imperfect service of a loving heart may be well-pleasing in ,his sight4 ,thus it is that ,he declares our sacrifice to be acceptable to ,himself2 and while we seek to yield all we have to ,him1 and for ,his sake #8to do good and to communicate1' we may have the delight and encouragement of knowing that #8with such sacrifices ,god is well pleased4' 7,heb4 xiii4 #af47 ,,ii4 ,it is a sacrifice of the whole man4 ,in the first verse the body only is mentioned3 #8,present your bodies a living sacrifice2' which evidently has reference to the ,jewish type1 and teaches that we are not to offer the body of a lamb1 or a goat1 or a heifer1 but our own4 ,but the next verse teaches us that the appeal is not limited to the offering of the body1 for there we read that we are to be #8transformed by the renewing of our mind1 that we may prove what is that good1 and acceptable1 and perfect will of ,god4' ,it is clear1 therefore1 that the whole man is to be included in the gift4 ,now ,i sometimes meet with subtle distinctions between the soul and the spirit1 and the emotions and the will1 and ,i am quite ready to admit that they may be all correct and very interesting3 but ,i do not care to stop to distinguish between the different parts or faculties1 for ,god's call lays claim to them all4 ,whatever they are1 and whereinsoever they differ1 the desire of our heart should be that they should all as one whole be given up to ,him4 ,in whatever position ,he has placed us1--whether that of parents1 children1 masters1 servants1 men of business1 men of wealth1 tradesmen1 labourers1 or clergymen1--that position is to be occupied for ,him2 and whatever faculties ,he has given us1--whether a powerful intellect1 a good memory1 a warm heart1 a tender conscience1 a vigorous body1 a good constitution1 or an ample fortune1--all1 all belong to ,him who has redeemed us by ,his own most precious blood4 ,when we give up ourselves we give up everything1--our wills1 and emotions1 and powers1 and energies1 our hearts1 and heads1 and hands1--to be yielded up to ,him1 and employed by ,him and for ,him1 as ,he sees best for ,his own glory4 ,,iii4 ,this consecration is the result of mercy4 ,the latter words of the text show that it is #8a reasonable service2' or1 in other words1 that it is not the result of mere feeling1 impulse1 or emotion1 but the deliberate and well-considered decision of a thoughtful mind4 ,the passage corresponds to those words in #b ,cor4 v4 #ad3 #8,the love of ,christ constraineth us because we thus judge2' where you see the union between the heart and the head4 ,the constraining love is the result of the judgment1 the blessed fruit of the deep convictions of the understanding3 so that those who feel it may give a reason1 not only for the hope that is in them1 but also for the love that fills their heart4 ,there are certain great facts on which the judgment rests1 and the believing assurance of these facts is the means employed by the ,holy ,spirit to call forth the devotedness of love4 ,now what are these facts8 ,what is it that possesses this love-producing power8 ,in the passage from the ,corinthians there is one great fact mentioned3 viz41 the propitiatory death of the ,lord ,jesus ,christ4 #8,if one died for all1 then were all dead1' #8or died4' ,they died in ,him1 inasmuch as they were represented by ,him2 and it is that great fact which is said to produce the constraining love4 ,in this passage no one fact is mentioned1 but the appeal is made to the whole multitude of ,his mercies3 #8,i beseech you1 therefore1 by the mercies of ,god1 that ye present your bodies a living sacrifice4' ,throughout the ,epistle ,st4 ,paul had been showing that we are all saved by mercy4 ,in the eleventh chapter he had enlarged on the mercy by which we ,gentiles are now saved in ,christ ,jesus and the mercy about to be manifested towards the ,jews1 till he arrives at the conclusion that #8,god hath concluded all in unbelief1 that ,he might have mercy upon all4' ,then he bursts forth in the exclamation1 #8,oh the depth of the riches both of the wisdom and knowledge of ,god6' and follows it up by the appeal of the text3 #8,i beseech you therefore1 brethren1 by the mercies of ,god4' ,if such mercy has been shown you1 if1 notwithstanding all your unbelief1 by boundless and unmerited mercy you have been saved and made one even with ,christ ,himself1 is it now too much to ask of you that1 without delay and without reserve1 you yield your whole lives to ,his service8 ,i believe it is impossible for us to be too careful in observing this connexion between consecration and mercy1 for in the very vague theology of the present day there is a great deal which certainly has the appearance of teaching that the blessed peace of a union with ,christ is to be the result of entire consecration4 ,but we are here taught1 not that we are to reach mercy as the result of the completeness of our consecration1 but that1 having realized mercy1 we should yield ourselves in consecration to ,god4 ,that union with the ,lord ,jesus must be given through the personal appropriation of the mercy of ,god in ,him2 and we should regard with the utmost jealousy any teaching which1 either intentionally or unintentionally1 turns the thoughts inwards to analyze the extent of consecration1 with a view to obtaining the blessing of that union1 instead of rather diverting all thoughts to the fulness of mercy in ,christ ,jesus1 and so calling forth out of ,his fulness the abounding love of a consecrated heart4 ,this great truth is well brought out in our ,communion ,service4 ,you remember those words of self-consecration in which we have so often united1 words founded on this very text3 #8,here we offer and present unto ,thee1 ,o ,lord1 ourselves1 our souls and bodies1 to be a reasonable1 holy1 and lively sacrifice unto ,thee4' ,now in the first ,prayer-book of ,edward ,,vi4 that prayer stood before the reception of the ,lord's ,supper1 as if we were first to complete an act of self-consecration1 and then upon the strength of it feed on ,christ3 so our ,reformers changed its position1 and put the prayer after the reception instead of before it1 in order to show that when we want to feed on ,christ ,jesus1 to dwell in ,him and ,he in us1 we must come to ,his footstool as poor sinners1 forgiven and accepted through ,his most precious blood2 and that when we have been thus permitted to #8sit under ,his shadow with great delight1 and to find ,his fruit sweet to our taste1' the next thing for us all to do is to kneel down with a full and thankful heart1 and yield ourselves1 body1 soul1 and spirit1 to ,his service4 ,,iv4 ,this consecration should be continually renewed and deepened4 ,in our ,communion ,service we renew our self-dedication every time that we receive the ,lord's ,supper1 for every time we say the same words3 #8,here we offer and present ourselves 4 4 4 to be a reasonable1 holy1 and lively sacrifice unto ,thee4' ,in doing this ,i firmly believe we are right2 and that we are so seems clearly proved by the text4 ,the ,romans1 to whom these words were addressed1 were #8beloved of ,god1 called to be saints' 7i4 #g72 they had #8become servants of ,god' and had #8their fruit unto holiness4' 7vi4 #bb47 ,there can be no doubt1 therefore1 as to their past surrender to ,his service2 but1 notwithstanding that1 they were exhorted afresh to #8present their bodies a living sacrifice1' and afresh to #8yield themselves unto ,god4' 7vi4 #ac47 ,so we are not to look on our consecration as a single act1 completed at a certain moment1 and afterwards to be regarded as a finished thing2 but rather as a habit and attitude of mind1 deepening with our depth1 strengthening with our strength1 and growing with our growth4 ,as we grow in grace and in the knowledge of our ,lord and ,saviour ,jesus ,christ1 we shall grow also in the deep sense of mercy4 ,his love passeth knowledge1 and it will take eternity to learn its fulness4 ,and ,his mercy corresponds with ,his love3 it is #8from everlasting to everlasting upon them that fear ,him2' it is #8high as the heaven is above the earth2' and as no astronomer can measure the height of the fixed stars1 and as no finite mind can take in the idea of an infinite eternity1 so none of us1 no1 not even the most advanced believer1 can fathom the depths or scan the heights of the free1 unfettered1 everlasting mercy of our ,god4 ,but as we grow in the knowledge of ,him and of ourselves1 we shall learn more and more of it4 ,the more we know of the covenant of ,god1--the more we see of the ,lord ,jesus1 in ,his person1 ,his character1 and ,his work1--the more we know of our own hearts1 and discover the exceeding sinfulness of our ruined nature1 and the more we see of the perfect adaptation to our utmost wants of the ,divine salvation wrought out for us in ,christ ,jesus1--so much the more shall we know of mercy4 ,every day in the believer's life brings with it a fresh lesson in mercy1 and every prayer that we pray to a reconciled ,father should bring home to us with fresh power the deep debt we owe to mercy4 ,and now you see in a moment how it is that there should be a continued and constantly repeated renewal of self-consecration4 ,every fresh discovery of mercy should lead at once to fresh surrender4 ,if you are looking on mercy as some distant thing1 which you have often heard of and wish to reach1 but cannot1 ,i see not1 for my part1 how it should have any great power over your life2 for1 though it looks very beautiful1 you cannot say that it has brought any benefit to you4 ,if you have never felt your own deep need of it1 and never learned your utter ruin1 and have therefore never realised your condemnation before ,god1 ,i see not how the tidings of mercy should have any great power upon you1 for no man really cares for the remedy until he has been taught by ,god's ,spirit to feel his need4 ,but if you have discovered yourself to be utterly and hopelessly lost1 condemned alike by your own conscience and by the law of ,god2 and if in the midst of your ruin you have1 by ,god's rich love in ,christ ,jesus1 #8obtained mercy2' if you can look on ,his mercy in having redeemed you by ,his blood1 in having called you by ,his ,spirit1 in having saved you by ,his grace1 in having given you a blessed hope of ,his everlasting kingdom1--then indeed ,i cannot doubt that ,god has long since called you to a real consecration to ,his service4 ,but if this be so1 and if ,god has since been bringing you to a deeper sense of sin1 and at the same time opening your heart to understand more of ,his mercy2 if ,he is step by step making manifest to you #8the depth1 and length1 and breadth1 and height1' and causing you to #8know the love of ,christ that passeth knowledge3' then ,i can see very clearly that all past consecration must appear to your own heart as nothing1 and that1 #8forgetting those things that are behind1 and reaching forth unto those things that are before1' you will be ready again to kneel down at ,his feet1 and with fresh love and fresh thanksgiving1 yield yourselves afresh to ,him1 to be ,his1 and ,his for ever4 ,you may have long since given yourself to the ,lord2 but if you are this day really permitted #8to feed on ,him--in your heart--by faith--with thanksgiving1 you will be prepared to kneel down afterwards and say1 #8,here we offer and present unto ,thee1 ,o ,lord1 ourselves1 our souls and bodies to be a reasonable1 holy1 and lively sacrifice unto ,thee4' ,,prayer4 #8,i am ,thine1 save me2 for ,i have sought ,thy precepts4'--,,psalm cxix4 #id4 ,,we studied last ,sunday the subject of consecration as taught us in the words of the ,apostle ,paul1 in which he exhorted us to #8present our bodies a living sacrifice1 holy and acceptable unto ,god4' ,i trust the result has been that many amongst us have so realised the multitude of ,god's mercies that1 under the deep sense of profound thanksgiving1 we have knelt down before ,him1 afresh to yield ourselves to ,his service4 ,if so1 the question arises1 ,what next8 ,if the sacrifice of ourselves has been offered by us and accepted by ,god1 into what position have we been brought1 and what are we to expect in our future life8 ,are we to expect to be so set free from the impediments of sin1 and so filled with holy love and joy that we shall be gently wafted heavenward1 without either a conflict or a difficulty8 or1 are we to expect a stiff1 hard warfare to the end1 with a certain hope of victory through the perfection of our ,leader's power1 but with all the accompaniments of a deadly struggle until the victory is won and ,satan bruised under our feet for ever8 ,i regard this question as one of the utmost importance1 for if we look for that which ,god has not promised1 our very faith will lead to disappointment2 whereas if we do not look for that which ,he has really promised1 we shall clearly never rise to the high standard of ,his ,word4 ,to this question then ,i purpose to turn your thoughts this morning1 and ,i pray ,god that the ,holy ,spirit may teach us all1 and lead us rightly to understand1 and truly to act on1 ,his ,word4 ,this text appears to throw great light on the subject1 for in the first clause the ,psalmist actually pleads before ,god the recognised fact of a past and present consecration4 ,he does not say1 #8,i wish to be ,thine1' or #8,i hope to be ,thine1' or #8,i pray ,thee to make me ,thine1' but he says1 #8,lord1 ,i am ,thine1' and no one could say that unless he had already yielded himself to ,god4 ,but it is not consecration only that is expressed when the believer says1 #8,lord1 ,i am ,thine2' for the consecration of which ,i was speaking last ,sunday is a human act1--it is our own surrender of our own powers to ,god2 and when we look closely at anything we do we may well remember the words of the prophet1 #8,how weak is thine heart6' ,if we can truly say in faith1 #8,lord1 ,i am ,thine1' we must rely on something a great deal better than our own consecration of ourselves4 ,we belong to the ,lord ,jesus by virtue of the eternal covenant to which ,he referred when ,he said1 #8,my ,father which gave them ,me is greater than all2' we belong to ,him because we have been made ,his own by redemption1 so as to be parts of the #8,church which ,he has purchased with ,his own blood2' we belong to ,him because we have been separated unto ,him by the mighty power of the ,holy ,ghost1 and so been #8sanctified unto obedience and sprinkling of the blood of ,jesus ,christ2' we belong to ,him1 for we have been made ,his own children by adoption1 so that ,he speaks of us1 saying1 #8,i and the children whom ,thou hast given ,me2' and we belong to ,him1 for we have been solemnly signed and sealed unto ,him in our baptism1 and in our own persons have deliberately ratified the covenant4 ,so that when we say1 #8,lord1 ,i am ,thine1' we do not merely refer to some one particular transaction of our own at some one particular time1 but we look at the whole counsel and covenant of ,god1--at the great and perfect work of ,god the ,father1 ,god the ,son1 and ,god the ,holy ,ghost1--before which any feeble effort of our own minds is absolutely nothing2 and1 reviewing it all1 we kneel down1 with our hearts full of praise1 and wonder1 and say with the deepest thanksgiving1 #8,lord1 ,i am ,thine4' ,it is clear1 therefore1 that these words1 while they include personal consecration on our own part1 express that which is infinitely greater3 namely1 the great grace of ,god ,himself in redeeming us by the precious blood of the ,lamb1 and separating us as a holy people unto ,himself4 ,and now follows the question3 ,when in this highest sense we can kneel down and really say with truth1 #8,lord1 ,i am ,thine1' what is to follow8 ,the words of the text supply us with a most important answer2 for they teach that one of the great results will be believing prayer1 and they show that when we are really ,his1 and when we know that we are ,his1 we are not to rest content with that sacred and unspeakable privilege1 but to kneel down afresh and say1 #8,lord1 ,i am ,thine3 save me4' ,it is clear from this passage that there was something which ,david still wanted1 although he was the ,lord's4 ,he was safe1 but he still prayed to be saved2 he had been made the ,lord's own dear child1 but he still prayed1 #8,save me4' ,let us consider1 then1 what he wanted1 and what he did2 and may ,god the ,holy ,ghost so apply the passage to our souls1 that we may know the double blessing of being ,his and being saved through ,his grace6 ,i4 ,,what ,,he ,,wanted2 or1 in other words1 what he prayed for when he prayed that he might be saved4 ,there appears to be no reference in the psalm to temporal deliverance1 so we need not consider the prayer as referring to it4 ,it was for spiritual gifts that he prayed1 and from spiritual difficulties that he desired to be saved4 ,and when we consider these spiritual gifts it is very clear that it was not acceptance1 or reconciliation1 for which he prayed1 for his mind must have been quite at rest upon that point when he said1 #8,lord1 ,i am ,thine4' ,what he was longing for was personal holiness1--that is1 a complete conformity to the perfect will of that holy ,god to whom he belonged and whom he loved4 ,you see this throughout the psalm4 ,he does not pray1 #8,pardon me1' #8,receive me1' or #8,blot out my transgressions1' as he does in some other psalms2 but he does pray again and again that ,god's statutes might be written on his heart3 #8,oh1 that my ways were directed to keep ,thy statutes3' #8,teach me ,thy statutes2' #8,deal bountifully with ,thy servant1 that ,i may live and keep ,thy word2' #8,quicken me after ,thy loving-kindness2 so shall ,i keep the testimony of ,thy mouth4' ,the whole psalm is full of such prayers1 and they show us perfectly clearly that the salvation for which he prayed was the power for holiness from ,god4 ,so the psalm also teaches us what was the difficulty in the attainment of his wish4 ,there are some allusions to enemies1 from which we may infer that there were persons about him who hindered his progress4 ,but the psalm shows clearly that the real difficulty lay in himself1 and in the deadness of his own heart4 ,no less than nine times does he pray1 #8,quicken me4' ,and what did that prayer imply8 ,was it not that he was conscious of a dead1 cold state of heart1 and was longing for life and warmth8 ,had there been no element of deadness in his soul1 he would not have required to be quickened2 but there was that element of deadness1 and he himself urged it as a reason for his prayer1 when he said 7verse #be71 #8,my soul cleaveth unto the dust3 quicken ,thou me according to ,thy word4' ,it was the deep corruption of his human nature which continued to cling to him1 even when he was the ,lord's1 against which he prayed when he said1 #8,lord1 ,i am ,thine3 save me4' ,and now arises the most deeply important practical question3 ,are we1 as believers in the ,lord ,jesus ,christ1 at the very time that we can truly say #8,lord1 ,i am ,thine1' to be prepared to meet the same difficulty8 ,in answer to that question1 ,i have not one moment's hesitation in replying that we are4 ,i have read and heard that original sin in certain persons is #8destroyed1' is #8dead1 though capable of revival2' is #8rendered inert1' and is #8in suspense2' but ,i do not believe one word of it4 ,it is far too large a subject for me to attempt to discuss fully in one short sermon3 ,i have not time to give you more than two passages1 but ,i hope they will be sufficient4 ,in ,romans viii41--that grand chapter1 so full of the grand tidings of safety1 beginning with no condemnation and ending with no separation1--the chapter which some claim as descriptive of what they term #8the higher life1'--in the middle of that chapter we find a description of the sons of ,god who are led by the ,spirit4 ,now observe carefully the effect of that leading of ,god's children by the ,holy ,ghost4 ,we find it in verse #ac3 #8,if ye do mortify the deeds of the body1 ye shall live3 for as many as are led by the ,spirit of ,god1 they are the sons of ,god4' ,the word rendered #8do mortify' means #8are habitually putting to death' 774 ,but if original sin were dead already1 or inert1 why should the children of ,god1 by the power of the ,holy ,ghost1 be habitually putting to death its deeds8 ,the fact that its deeds are to be habitually put to death is a perfectly clear proof that the root of the evil is not dead already4 ,one passage more1 and ,i have chosen it because ,i think it of peculiar importance in its bearing on what is called the #8higher life4' ,you remember that wonderful insight into heaven which ,st4 ,paul describes in #b ,cor4 xii41 and you remember how it was followed up by the thorn in the flesh1--#8the messenger of ,satan1' given #8to buffet him4' ,now why was it thus followed8 ,why was this messenger of ,satan let loose upon ,god's chosen servant immediately after this wonderful blessing8 ,he himself tells us the reason3 #8,lest ,i should be exalted beyond measure4' ,in other words1 he was in danger of pride of heart4 ,he was caught up into the third heaven1 but he carried with him even there so much of the old evil of his fallen nature that when he came down he was in such danger of being puffed up with pride that it was an act of mercy in ,god even to permit him to be buffeted by ,satan's messenger1 in order to keep him in a humble spirit1 depending upon grace4 ,surely we learn the lesson that1 whatever be our spiritual attainments1 and whatever ,god has taught us of ,his mercy1 we have still to strive as ,david did against the active working of indwelling sin1 and to pray as he did1 #8,lord1 ,i am ,thine3 save me4' ,,ii4 ,we see then what the ,psalmist ,,wanted2 let us consider next ,,what ,,he ,,did4 7#a47 ,when he was conscious that his soul was cleaving to the dust1 he was not content to leave it there4 ,he did not say that it could not be helped1 and so make it an excuse for sin4 ,he did not do as some people do with reference to their temper1--say they have the misfortune of a bad temper1 and therefore consider themselves not to be blamed when they break out in a passion1 or settle down in a sulky fit4 ,he resolutely1 determinately1 and prayerfully grappled with the difficulty4 ,he was conscious of sin1 but he could not endure the thought of it4 ,he could say from the bottom of his heart1 #8,i hate and abhor lying2 but ,thy law do ,i love and it was because he loved the law1 and hated the sin1 that he came before ,god with the cry1 #8,lord1 ,i am ,thine3 save me6' ,so we may be perfectly sure that if a person be really born of ,god1 the knowledge of indwelling sin will never lead him to settle down in the apathy of hopelessness2 but will arouse him1 by the sense of danger1 to watch1 to pray1 to trust1 to strive1 to conquer1 in the name of the ,lord ,jesus and by the power of the ,holy ,ghost4 7#b47 ,but while ,david was thus energetic in his struggle1 and allowed no compromise with sin1 he was evidently brought to the acknowledgment of his own helplessness4 ,with reference to the past he could say1 #8,i have sought ,thy precepts2' and with reference to the present1 #8,i love ,thy commandments above gold3 yea1 than much fine gold4' ,but notwithstanding all his painstaking1 he found he could not raise his own heart above the dust1 and was still obliged to acknowledge the truth of the words1 #8,no man hath quickened his own soul4' ,thus the words1 #8,lord1 save me6' implied that he had given up all hope of saving himself2 and when we offer the same prayer1 there is the same act of self-renunciation as well as faith4 ,i do not say that we shall give up the most diligent and devout endeavours after holiness1 for we shall #8press towards the mark for the prize of the high calling of ,god in ,christ ,jesus2' but that in the midst of it all we shall both know and acknowledge our own utter helplessness2 and thank ,god for that passage in ,rom4 v4 #f1 in which we are taught that #8when we were yet without strength1 in due time ,christ died for the ungodly4' ,i commend that #8yet' to the careful consideration of all those who are painfully conscious of their own inability to rise4 7#c47 ,but while this prayer implied self-renunciation as well as trust1 it implied on the other hand trust as well as self-renunciation4 ,when we pray1 #8,lord1 save me1' we clearly recognise ,his saving power4 ,we know 7as we are taught in ,heb4 vii4 #be7 that #8,he is able to save to the uttermost all that come unto ,god by ,him and therefore we come to ,god by ,him that we may be saved4 ,the saving in that sense is exactly the same as the saving in the text4 ,it is not the first acceptance of the repentant sinner seeking salvation1 but it is the habitual saving throughout the life2 for the point of the text is that it is continued to the uttermost1 or to the end4 ,it is a saving carried on after the first great saving act is complete4 ,i am anxious to press this on your attention1 because ,i am inclined to think that it is the secret of the fresh help which many persons appear to have lately received4 ,i cannot say ,i am sure of it2 for the statements on the subject are so confused1 that it is almost impossible to disentangle them4 ,it is possible therefore that ,i may be entirely mistaken4 ,but1 whether it is or not1 you will see in a moment the vast difference between knowing that there is a ,saviour able to save1 and resting in a ,saviour who is actually and continually engaged in saving you2 between being anxious to obtain the help of a certain physician1 and being under that physician's care2 between hanging on a wreck and seeing a life-boat near you1 and being in the life-boat1 and1 though still beaten by the storm1 safe in the strong arm of the ,deliverer4 ,now this is our position in ,christ ,jesus4 ,we are not seeking to reach the life-boat1 for we are in it1 as ,david was when he said1 #8,lord1 ,i am ,thine4' ,the storm is not over1 the harbour is not yet reached2 but the harbour is in sight1 and our ,father is at the helm4 ,david clearly prayed to ,him as to one who had already begun ,his saving work1 as you will clearly see if you compare the #hhth and #icrd verses4 ,in the #hhth he prays1 #8,quicken me after ,thy loving-kindness2' and in the #icrd he shows that the quickening was already begun1 for he says1 #8,i will never forget ,thy precepts1 for with them ,thou hast quickened me4' ,you will see in a moment what an enormous difference this distinction must make in daily life4 ,if you are looking up to ,him as one from whom you are only seeking help1 you may be perfectly sure of ,his sufficiency1 but it will not satisfy the anxieties of your soul3 but if you are actually enjoying ,his help1 so that you can say1 as the ,psalmist did1 #8,my heart trusted in ,him1 and ,i am helped1' then you may add1 as he did1 #8,therefore my heart greatly rejoiceth1 and with my song will ,i praise ,him4' ,look on ,him then as one who is engaged in bearing you home2 acknowledge what ,he has done in the past1 trust ,him for what ,he will do in the future1 and meanwhile rest in what ,he is doing now1--just as ,st4 ,paul did when1 speaking of temporal deliverance1 he said 7#b ,cor4 i4 #aj71 #8,who delivered us from so great a death1 and doth deliver3 in whom we trust that ,he will yet deliver4' ,that one verse brings before us the past1 present1 and future1--the #8yesterday1 to-day1 and for ever1'--the ,lord ,jesus a very present help1 and a help to the end4 ,he has redeemed you by ,his own most precious blood1 and saved you from all condemnation of the law3 that is done and perfected for ever4 ,he has sanctified1 or separated1 you in ,christ ,jesus1 to be a purchased possession unto ,god3 that is done likewise1 and done for ever4 ,he has begun a good work in you1 and made you new creatures in ,christ ,jesus3 that1 too1 is done1 thanks to ,his mercy6 ,he is now holding you in ,his hand1 guiding you by ,his counsel1 helping you by ,his power1 and giving you the victory even over the indwelling sin which still lives1 though ,he will not let it reign1 within your heart4 ,this is going on now3 so that now1 even now1 ,he is quickening you1 and when you are deeply and profoundly humbled for all that you have done and left undone1 and when1 under the painful conviction of indwelling sin1 you are compelled to acknowledge that your #8soul cleaveth unto the dust1' you may still in happy1 peaceful1 loving trust1 look up to ,him who is even now bearing you in ,his arm1 and say1 #8,lord1 ,i am ,thine3 save me4' ,,the ,,holy ,,name ,,sanctified4 #8,and ,he said unto them1 ,when ye pray1 say1 ,our ,father which art in heaven1 ,hallowed be ,thy name4'--,,luke1 xi4 #b4 ,,we are all in the habit of using this prayer every day1--for ,i hope that there is not one amongst us who presumes to think that he has reached a spiritual life beyond it4 ,we use it with the utmost thankfulness1--for it expresses the deep and unceasing wants of the human heart2 and1 as far as ,i myself am concerned1 ,i do not think that it occurs too often in our liturgy4 ,this clause may be called #8,the child's first prayer4' ,it is the first desire of the child of ,god1 poured forth morning by morning into his ,father's ear4 ,but have you ever considered how it bears on the subject of ,sanctification1 which we have been recently considering8 ,are you aware that the two words1 to #8hallow' and to #8sanctify1' mean the same thing1 and may be interchanged one with another1 so that exactly the same idea would have been expressed had the clause been rendered1 #8,sanctified be ,thy name8' ,but so it is3 and therefore in this prayer we pray every day of our lives that ,god's own name may be #8sanctified4' ,now it will be clear in a moment to every one of you1 that when the expression is thus applied to ,god ,himself1 and to ,his name1 it must mean something very different to what it does when it is applied to ourselves4 ,it cannot mean separation unto ,god1 for it is applied to ,him who from all eternity has been essentially separate4 ,nor can it be used in the sense of #8making holy1' for perfect and unblemished holiness is the very essence of ,his ,godhead4 ,what then does it mean8 ,it means that the holiness of ,his name should be known and honoured2 and that whenever ,his name is named1 there should be the recognition and exhibition of ,his holiness4 ,it is a prayer1 in fact1 that ,his holiness may be glorified1 and that throughout the world ,he may be obeyed and revered as a holy ,god4 ,this sanctifying1 or hallowing1 of the name of ,god ,himself shall be our subject for this morning4 ,and may ,he ,himself grant that ,his name may be sanctified in this very sermon6 ,let our prayer be1 #8,our ,father which art in heaven1 hallowed be ,thy name4' ,the first point to which ,i would draw your attention is that ,he is sanctified in ,his people4 ,his power is manifest in the world3 ,his holiness in ,his ,church4 ,it is by the ,church that is to be known1 even to principalities and powers in heavenly places1 the manifold wisdom of ,god4 ,the ,church of ,god is gathered from a rebel world in order that ,god in it may display ,his holiness1 and so make proof of ,his character4 ,he manifests himself amongst ,his people1 and this manifestation is witnessed by the world4 ,you see this very clearly in such a passage as ,ezek4 xxxvi4 #bc3 #8,the heathen shall know that ,i am the ,lord1 saith the ,lord ,god1 when ,i shall be sanctified in you before their eyes4' ,god would be so sanctified in ,his people that the heathen should be persuaded of ,his ,godhead4 ,so you read in ,levit4 x4 #c3 #8,i will be sanctified in them that come nigh ,me1 and before all the people ,i will be glorified4' ,now mark what a lesson there is in this for ourselves4 ,in one sense we are all come nigh to ,god1 for we have all been baptized into ,his name4 ,we all meet in ,his house as ,his worshippers2 and many of us delight in the sacred privilege of drawing near to ,him in ,his sacramental feast4 ,i hope it may be said of many in the reality of their souls' salvation1 as it may certainly be said of all in the externals of their ,christianity1--that they are #8a people nigh unto ,him4' ,but if so1 ,he is to be sanctified in us4 ,we who draw nigh unto ,him1 are to be like the glass reflecting ,his image3 it is in us that ,his character is to be exhibited1 and ,his holiness made manifest before the world4 ,we are to be changed into ,his image1 even as by the ,spirit of the ,lord1 so that in us ought to be seen that image1 and in us the holiness of ,his name should be exalted amongst men4 ,but now follows the question1--,in what way and by whom1 must ,his name be hallowed1 or sanctified1 in ,his people8 ,in answer to this we shall find1 if we study ,scripture1 that it will be sanctified by ,his people1 and also by ,himself4 ,it will be however sufficient for our present purpose if we confine our attention to its sanctification by ,his people1 as described in these words of the prophet ,isaiah3 #8,they shall sanctify my name1 and sanctify the ,holy ,one of ,jacob4' ,the great question1 therefore1 for us to consider is1 ,in what way may we glorify ,god8 ,and the answer is given in the words of our ,lord ,himself1 as written in ,john1 xv4 #h3 #8,herein is my ,father glorified1 that ye bear much fruit4' ,you will observe that it is not merely by feeling1 or even by communion with ,god1 but by fruit4 ,i know that joy and peace are amongst the first-fruits of the ,spirit1 and ,god forbid that ,i should say one word that could possibly be understood as spoken lightly of such a gift as communion with ,god6 ,it is the most sacred privilege that it is possible for a ransomed spirit to enjoy1 and nothing but the finished ransom could ever admit us to it4 ,but we must not confound it with the fruit that springs from it1 or suppose that to enjoy communion is the same as to be holy4 ,the sap is essential to the life of the tree1 but the sap is not the fruit1 and there is a great deal of sap in many trees where there is no fruit at all4 ,the fruit is something practical1 something contributed1 and if it glorifies ,god1 it will be visible to our fellow-men4 ,so our ,lord said 7,matt4 v4 #af71 #8,let your light so shine before men1 that they may see your good works1 and glorify your ,father which is in heaven4' ,nor must we confine it to a victory over sin4 ,i sometimes meet with books in which this victory appears to be described as the sum and substance of holiness4 ,now ,i do not doubt for one moment that it is a part of it2 but it is only a part3 the negative side1 and not the positive4 ,it would not satisfy your mind to be assured there were no thorns on your roses1 or no poisonous berries on your vines2 you want flowers on the rose1 and grapes on the vine4 ,i do not know that there was any harm in the fig-tree that stood by the way-side from ,bethany3 ,i never read that it yielded poison2 but it bore no fruit1 and the ,lord withered it4 ,so it is that we stop utterly short of the true character of ,christian holiness if we describe it simply as a victory over sin4 ,suppose that we really had overcome1 and that there had been such a conquest in deed1 in word1 and in thought1 that we should have no occasion for the confession1 #8,we have done those things which we ought not to have done2' we might still be as fruitless as the barren fig-tree1 and have reason to throw ourselves1 in the deepest and most profound repentance1 before ,his feet1 and cry1 #8,we have left undone those things which we ought to have done4' ,true fruit is positive service3 something that pervades our life4 ,thus of the fruits of the ,spirit1 as described in ,gal4 v4 #bb1--#8,love1 joy1 peace1 long-suffering1 gentleness1 goodness1 faith1 meekness1 temperance1'--by far the greater number relate to our practical conduct amongst our fellow-men4 ,in the account of heavenly wisdom given by ,st4 ,james they are all of the same character3 #8,the wisdom that is from above is first pure1 then peaceable1 gentle1 and easy to be entreated1 full of mercy and good fruits1 without partiality1 and without hypocrisy4' ,and the fruit of righteousness is sown in peace of them that make peace4' ,true fruit again is something yielded up to ,god4 ,when a missionary gives up home1 and life itself for the ,gospel1 that is fruit4 ,when the ,sunday-school teacher devotes the day of rest to labour for ,god1 that is fruit4 ,when people bring freely of their substance1 and throw large gifts into the treasury of ,god1 that is fruit4 ,when people in family life1 heads of families1 servants1 young people1 lay themselves out to make all happy around them1 and by their loving1 gentle conduct1 commend the ,gospel to all with whom they are brought in contact1 that is fruit4 ,it may not be the fruit of the hot-house1 enjoyed only by the rich2 or like some of those fruits which look so beautiful aloft on our orchard trees1 that all admire3 for we must remember that some of our best fruits grow in the cottage gardens1 close to the ground4 ,so ,god is often best glorified by the holy1 humble1 and self-denying zeal of the humble believer1 keeping alow by the ground1 and there1 in humble life1 #8adorning the doctrine of ,god our ,saviour in all things4' ,but you will observe in our ,lord's words1 that it is not merely by fruit1 but by much fruit1 that ,god is glorified4 ,all trees of the same kind are not equally fruitful1 nor are all believers2 thus it by no means follows that all believers glorify ,god1 or that those who do so1 do so equally4 ,our ,lord ,himself describes four degrees in ,his parable of the sower4 ,first1 there are those who are choked by the cares1 and pleasures1 and riches1 of this life1 and bring no fruit to perfection4 ,the plant is not altogether dead1 and there may be a little fruit formed2 but there is none ripened1 nothing worth having1 nothing that glorifies ,god4 ,i fear there is a terrible number of those choked-up ,christians in the ,church of ,god4 ,then where there is real fruitfulness1 there are different degrees4 ,some yield their thirty1 some their sixty1 and some their hundred-fold4 ,how earnest ought we to be that every one may be what ,i may term1 hundred-fold ,christians1--people abounding in the fruits of the ,spirit1 spending and being spent for ,god6 ,and why not8 ,the sacred privilege of glorifying ,god does not belong to some peculiar class of ,christians1--to persons who have been suddenly lifted into what they term #8the higher life1'--but to all those who are abiding in ,christ ,jesus1 and have ,him abiding in them2 for ,he says1 #8,he that abideth in ,me1 and ,i in him2 the same bringeth forth much fruit4' ,you may have reason therefore to be most deeply humbled under the conviction of indwelling sin1 and to be most heartily grieved for the mixed thoughts and motives that have intruded themselves into the holiest acts of your whole lives2 you may be utterly displeased with yourselves for the utter poverty of your best services2 you may be so convinced of what you consider the peculiar difficulties of your own character1 that you may think it quite impossible that you yourselves should ever rise to a high standard of ,christian holiness3 but there is a power in the ,lord ,jesus so to raise you above your difficulties that you may not only be saved1 but actually raised to such a standard that1 though you may not know it1 you may bring glory to ,his name4 ,nothing could be more hopelessly dead than ,aaron's rod1 but in one night it #8budded and brought forth buds1 and bloomed blossoms1 and yielded fruit4' ,nothing could be more hopeless than the case of ,david when he was in the horrible pit and the miry clay2 but the ,lord #8set his feet on a rock and established his goings1 and put a new song into his mouth1 even praise unto his ,god1' and the result was that ,god was glorified in his deliverance2 for he adds1 #8,many shall see it and fear1 and shall trust in the ,lord4' ,so you may say that you are dead1 that you cannot rise1 that there is no hope1--and there is no hope in your own efforts at self-quickening1--but ,he who raised the dead to life can so triumph even over your deadness as to bring out of your dead heart such an abundance of beautiful fruit1 through the power of ,his own grace1 that ,he ,himself may be pleased with your loving and faithful service4 ,nay1 more6 ,though you may never be able to see it1 and though you may to the last be humbled to the dust for your shortcomings1 ,he may still fulfil in you1 and towards you1 the prayer which ,st4 ,paul prayed for the ,thessalonians3 #8,that the name of our ,lord ,jesus ,christ may be glorified in you and ye in ,him1 according to the grace of our ,god and the ,lord ,jesus ,christ4' ,aim then at the highest possible standard4 ,never settle down contented with anything that falls short of it4 ,never consider that your case is too difficult for the ,lord1 the ,deliverer1 but trust ,him so to abide in you with power1 that ,his own words may be fulfilled3 #8,herein is my ,father glorified1 that ye bear much fruit4' ,,expository ,,notes4 ,,note ,a4--,,romans1 ,,vii4 ,i ,,believe that a great deal of the difficulty felt respecting the seventh chapter of the ,epistle to the ,romans1 arises from a mistaken idea that the different chapters are descriptive of consecutive periods of the ,christian life4 ,persons are supposed to be justified in the fifth1 brought to a new life in the sixth1 and to be living in perfect peace in the eighth1 and thus the conflict of the seventh is thought to be out of place4 ,but surely there is no such consecutiveness to be found in the passage4 ,both the sixth and seventh chapters are an answer to the question in the first verse of the sixth1 #8,shall we continue in sin8' ,and this answer is founded on the principle that we must not do so1 because such conduct would be inconsistent with the great change that has taken place in us4 ,this change is then described under three figures4 7#a47 ,a death unto sin through the death of our ,lord ,jesus ,christ4 7,ch4 vi4 #c-ae47 7#b47 ,a change of service4 7,ch4 vi4 #af-bc47 7#c47 ,a release from the law1 as a woman is loosed from the law of her husband when he dies 7,ch4 vii4 #a-f72 the result of which is that1 therefore1 we are now free from condemnation1 etc4 7,ch4 viii4 #a74 ,the #8therefore' of this verse depends on the deliverance described in ch4 vii4 #f1 and the intermediate passage 7ver4 #g-be7 is a parenthesis4 ,it is in the parenthesis that the difficulty is supposed to lie2 and by the place which that parenthesis occupies in the argument that it must be explained4 ,in his argument the ,apostle had connected sin with the law1 which of course suggested the idea that the law was sinful2 an idea which would have been shocking to ,jewish minds1 and was entirely contrary to his own4 ,in accordance1 therefore1 with his usual style1 he broke off from the direct line of his argument1 in order to protect the truth against any such objection2 and thus introduced the parenthesis4 ,this consists of two questions1 with their respective answers4 ,the first is in the seventh verse3 #8,what shall we say then8 ,is the law sin8 ,god forbid4' ,this he answers by a reference to his own history1 and by showing that the law1 so far from being sin1 had served to discover and develope it2 and by doing so had slain him4 7,ver4 #g-ab47 ,thus far the passage is clearly historical1 and the #8,i' is his own historical self1 as ,i believe it to be throughout4 ,but this answer suggested a further difficulty3 viz41 that a good thing had been the means of slaying him2 and this led to the second question 7ver4 #ac73 #8,was then that which is good made death unto me8 ,god forbid4' ,to this the answer was that the fault was not in the law1 but in himself2 for even in his new condition1 when he heartily loved the law1 the old nature of the flesh was still so powerful that he could not fulfil it as he would4 7,ver4 #ad-bd47 ,this explains the strong language of the fourteenth verse1--#8,i am carnal1 sold under sin1'--which people find it difficult to reconcile with the account of complete deliverance in the sixth verse4 ,for my own part ,i have no difficulty1 for 7#a47 ,the explanation is suggested by the account he gives of the #8me' in the eighteenth verse4 #8,in me1 that is1 in my flesh1 dwelleth no good thing4' ,it is clear that he is speaking there of his fallen human nature2 and it is not unreasonable to believe that the explanation there given covers the fourteenth verse as well4 7#b47 ,this is the only meaning that the words can bear in the context4 ,he is showing that his death under the law was not the fault of the law1 but of his own nature4 ,and1 therefore1 he says1 #8,the law is spiritual1 but ,i am' 7by nature1 that is7 #8carnal1 sold under sin4' ,he does not contradict his own words in ch4 vi4 #aa1 where he directs his readers to #8reckon themselves alive unto ,god through ,jesus ,christ our ,lord1' for he is not speaking of his position in ,christ ,jesus1 but asserting that by nature he was carnal2 so that the law was not to blame for having been made death unto him4 ,there is no difficulty in the use of the present tense if we bear in mind that the old nature is not eradicated by the new birth4 ,he1 so far as his nature was concerned1 was as bad as ever to the last day of his life4 ,the remainder of the parenthesis is a proof of this corruption of his nature derived from his present experience4 ,and the exclamation of the twenty-fourth verse is the cry of a holy man who1 being regenerate1 loved the law1 and longed to be set free from that power of a fallen nature which kept him back from its complete fulfilment4 ,he had been delivered from the law as a condemning power2 but he delighted in it as a rule of life1 and longed to be free from his evil nature1 that so he might obey it without impediment4 ,,note ,b4--#a ,,john1 ,,iii4 #f4 ,whosoever abideth in ,him sinneth not4 ,,these words1 if detached from their context and from the remainder of the ,epistle1 apparently teach the absolute and perfect sinlessness of all those who abide in the ,lord ,jesus ,christ4 ,and if the words1 #8sinneth not1' describe an entire freedom from all sin1 they clearly do so4 ,but this cannot possibly be their meaning2 for if it were1 7#a47 ,the remainder of the verse would teach us that if any person should ever sin in thought1 word1 or deed1 he would be thereby proved never to have seen or known ,christ4 #8,he that sinneth hath not seen ,him1 neither known ,him4' 7#b47 ,in the same manner the eighth and ninth verses would teach us that if any person ever did wrong in any way whatever1 he would be of the devil1 and not born of ,god4 #8,he that committeth sin is of the devil4' 7,ver4 #h47 #8,whosoever is born of ,god doth not commit sin4' 7,ver4 #i47 7#c47 ,this passage would be in direct contradiction to the first chapter1 in the seventh verse of which those who are walking in the light are described as being cleansed from sin2 in the eighth1 as having sin2 in the ninth1 as confessing it1 and being forgiven2 and in the tenth1 as having sinned4 ,some other meaning1 therefore1 must be sought for the expression1 #8sinneth not4' ,what this meaning is may be gathered from the great object of the ,epistle3 which was to correct the leading heresies of the day4 7,see ch4 ii4 #bf47 ,of these heresies one of the most prominent was that of the ,gnostics1 who taught that if a man had the knowledge1 or the light1 he might live as he pleased in practical life4 ,against that corrupt notion this passage is directed2 and its great object is to show that if there be the new birth1 or a union with the ,lord ,jesus1 there is certain to be a practical change of life and character4 ,that this is the meaning is plain from the context4 ,it is there proved that he is speaking of practical and habitual religion4 ,i4 ,,of ,,practical ,,religion4 ,in the seventh verse he shows that all true religion is practical3 #8,he that doeth righteousness is righteous1 even as ,he is righteous4' ,our ,blessed ,lord was practically righteous1 so ,his people will be the same4 ,in the eighth verse he shows that the practice of sin is of the ,devil3 #8,he that committeth sin is of the ,devil4' ,in ver4 #e-h he teaches that to destroy the works of the ,devil was the great object of the manifestation of our ,blessed ,redeemer3 #8,for this purpose the ,son of ,god was manifested1 that ,he might destroy the works of the ,devil4' ,in the tenth verse he asserts that this practical righteousness is the distinguishing test between the children of ,god and the children of the ,devil4 ,it was clearly such conduct as was visible to other men1 or the distinction would not have been manifest4 #8,in this the children of ,god are manifest1 and the children of the ,devil4' ,,ii4 ,,of ,,habitual ,,religion4 ,the present tense1 indicating a continued habit1 is employed throughout the passage4 ,so the word sometimes rendered #8committeth1' and sometimes #8doeth1' is used to express the habit4 ,this may be seen from the use of it in these words of our ,blessed ,saviour 7,john1 ix4 #ai73 #8,none of you keepeth the law4' ,if we adopt the rendering of that verse1 and substitute #8keepeth' for #8committeth' in this passage there will be very little difficulty in understanding the meaning of the ,apostle4 ,the fourth verse would then be1 #8,he that keepeth sin transgresseth also the law2' and the eighth1 #8,he that keepeth sin is of the ,devil4' ,the whole passage teaches us the great importance of being most earnest in urging the necessity of a practically consistent life on the children of ,god1 and in showing that there must be a change in heart1 in principle1 and in habitual practice1 whenever a person is born of ,god2 but it has no reference whatever to the secret heart-struggles of the true believer in his earnest conflict with indwelling sin4 ,they are not the subject of the passage4 ,there are other ,scriptures which speak of them1 but this refers to practical and habitual conduct4 ,,note ,c4--,,on ,,the ,,word #8,,perfect4' ,the word is of so frequent occurrence in ,scripture that it requires our careful study4 ,its original sense is #8complete1' and the corresponding verb is to complete1 or finish4 ,the derived senses will vary with the subjects to which it applied4 7#a47 ,in the ,septuagint version of the ,old ,testament1 it stands for sincere1 upright1 undivided in heart4 #8,noah was a just man1 and perfect in his generations1 and ,noah walked with ,god4' 7,gen4 vi4 #i47 ,amaziah had a great deal of religion about him1 but he was inconsistent2 and1 therefore1 it says of him1 #8,he did that which was right in the sight of the ,lord1 but not with a perfect heart4' 7#b ,chron4 xxv4 #b47 7#b47 ,in ,matt4 v4 #dh1 it means complete1 or comprehensive1 as opposed to being limited and partial4 ,our ,lord is exhorting ,his disciples to love their enemies as well as their friends 7verses #dc1 #dd72 and says1 #8,that ye may be the children of your ,father which is in heaven3 for ,he maketh ,his sun to rise on the evil and on the good1 and sendeth rain on the just and on the unjust4' ,he then goes on to show that there is no value in merely partial love 7#df1 #dg72 and concludes with the words1 #8,be ye therefore perfect1 even as your ,father which is in heaven is perfect4' ,that is1 like ,him2 show your love to your opponents as well as to your brethren4 7#c47 ,in ,heb4 v4 #ad1 it is used of those who are #8of full age1' or complete in their growth1 and therefore capable of strong meat2 as contrasted with those who are babes1 and therefore fed on milk4 ,it is the same in ,eph4 iv4 #ac1 #ad2 and #a ,cor4 xiv4 #bj4 7#d47 ,in #a ,cor4 ii4 #f1 it means #8fully initiated4' ,a mystery was something not known to the world1 but revealed to those who were initiated1 and those who were initiated were called 4 ,so here ,st4 ,paul says1 #8,we speak wisdom amongst them that are perfect1' or the initiated3 #8yet not the wisdom of this world1 nor of the princes of this world1 that come to nought3 but we speak the wisdom of ,god in a mystery1 even the hidden wisdom1 which ,god ordained before the world unto our glory4' ,i am not sure whether ,phil4 iii4 #ae1 expresses full initiation1 or full manhood4 ,i am inclined to think that it means initiation1 as the verse speaks of a yet further manifestation of ,god's will4 #8,let us therefore1 as many as be perfect1' or initiated1 #8be thus minded3 and if in anything you be otherwise minded1 ,god shall reveal even this unto you4' ,at all events it is perfectly clear that it does not mean personal perfection1 for ,st4 ,paul says1 verse #ab1 #8,not as though ,i had already attained1 either were already perfect4' 7#e47 ,in ,heb4 x4 #a1 it means the complete removal of the guilt of sin through the sprinkling of blood4 ,the law by its sacrifices could never #8make the comers thereunto perfect4' ,if they could have done so those sacrifices would have ceased to be offered1 #8because that the worshippers once purged should have had no more conscience of sins4' ,it should be observed that the passage is not speaking of the purifying of the heart1 but of the purging of the conscience4 ,to purify the heart1 is to render it so pure that it will love only pure things2 to purge the conscience is to remove from it the guilt of which it is conscious in consequence of the impurity of the heart4 ,thanks be to ,god1 this purifying is complete through the offering of the ,lord ,jesus ,christ once for all2 and the comers thereunto are through it perfect before ,god6 ,i know of no passage in which the word is applied to a present sinlessness1 or a present perfect purifying of the heart4 ,,note ,d4--,,temptation4 ,,heb4 ,,iv4 #ae4 ,it is said of our ,blessed ,saviour1 #8,for we have not an ,high ,priest which cannot be touched with the feeling of our infirmities2 but was in all points tempted like as we are1 yet without sin4' ,and it has been argued that because ,he was tempted1 yet without sin1 therefore there is no sin in temptation4 ,i can scarcely imagine a more dangerous fallacy4 ,the meaning of the word1 #8to tempt1' is to test1 or to try4 ,so #8,god tempted ,abraham1' or put him to the test4 7,gen4 xxii4 #a47 ,thus our ,lord was in all points tried1 or tested1 like as we are3 that is1 by the sinless infirmities of the body2 by the surrounding circumstances of life2 by the influence of man1 both friends and foes2 by the ,devil2 and even1 we may reverently say it1 by ,god ,himself1 when ,he called ,him to bear a burden much more heavy than that laid on ,abraham4 ,but ,he was never tempted by any corruption in ,his own heart or nature1 for if ,he had been ,he would not have been #8without sin1' even though ,he had resisted it4 ,there was clearly no sin in being thus tested1 nor did ,he ever sin in yielding4 ,temptation to evil must always be considered in its origin1 as well as in its effect4 ,in daily life we think worse of the author of the temptation than of the victim4 ,but no temptation originated in the heart of our blessed ,redeemer4 ,according to this text ,he was #8without sin2' for not only did ,he never yield1 but there was no evil in ,his heart in which sin could originate4 ,we are not1 therefore1 justified in quoting the temptation of our sinless ,saviour1 that came upon ,him from without1 as proving that there is no sin in those temptations which arise out of the evil of our own hearts4 ,there is certainly sin in such temptation as that described by our ,lord ,himself1 when ,he said1 #8,out of the heart proceed evil thoughts1 murders1' etc41 7,matt4 xv4 #ai72 and in that condemned by ,st4 ,james in the words1 #8,every man is tempted when he is drawn away of his own lust1 and enticed4' 7,james1 i4 #ad47 ,in no such cases are we covered by our ,lord's example2 for1 even if we are preserved from falling1 the temptation itself is sin1 and the result of sin within the soul4 ,,doctrinal ,,notes4 ,,in the first edition of these ,sermons ,i added a short review of two books that have lately excited some attention in the ,church4 ,i understand that their author is himself so much dissatisfied with them1 that he has been for some time past engaged in re-writing them4 ,it is1 therefore1 not worth my while to republish my review1 and1 instead of it1 ,i have added the following ,notes4 ,some of them are of a controversial character2 but my object is to promote agreement rather than controversy4 ,several excellent persons1 both clergymen and laymen1 have lately experienced a remarkable answer to their prayers for an increase of faith1 and in consequence of the peculiarities of the channel through which the answer has been given1 they have been supposed to have deviated from old paths1 and to have embraced new opinions at variance with the ,word of ,god4 ,i fear that this may be the case in some instances1 though ,i hope it is not so to any great extent1 for ,i find that many of them have never read the books to which some of us have thought it our duty to object1 and are as earnest for the old truths as ourselves4 ,i have therefore drawn up these ,notes1 embodying what ,i believe to be the teaching of ,scripture1 in the hope that they may prove a basis of union amongst those who are of one heart and one mind in their common desire to exalt the name of their most blessed ,saviour4 ,the texts quoted must be regarded as only specimens1 and not supposed to contain the whole teaching of ,scripture on the subject4 ,,general ,,principles4 #a4 ,the only standard of holiness recognised in ,scripture is the perfect character and will of ,god4 #a ,peter1 i4 #ae1 #af2 ,rom4 xii4 #b4 ,there is no allusion in the ,word of ,god to any lower standard of any kind whatever4 ,we are never taught there that #8,we are not called to walk by the rule of angels1 who excel1 in strength1' or that #8our standard is not that which it will be in our glorified bodies4' ,according to ,scripture1 our rule is exactly the same as that of angels3 our standard is exactly the same as it will be after the resurrection3 and our constant prayer is1 #8,thy will be done in earth as it is in heaven4' ,it is not the object of the ,gospel to lower ,god's standard to man's level1 but in1 and through1 the ,lord ,jesus ,christ1 to raise us to ,his standard1 and at length present us as faultless before ,his throne4 #b4 ,personal holiness is the work of ,god4 ,of ,god the ,father4 ,jer4 xxxi4 #cc2 ,john1 xvii4 #ag4 ,of ,god the ,son4 ,matt4 i4 #ba2 #a ,cor4 i4 #cj4 ,of ,god the ,holy ,ghost4 ,acts1 xv4 #i2 #b ,cor4 iii4 #ah4 #c4 ,it is the action of the believer4 ,heb4 xii4 #a2 #a ,john1 iii4 #c4 ,i have seen ,god's work in holiness described as the same as ,god's work in the pardon of sin4 ,but there is this essential difference3 ,forgiveness is an act of ,god in ,his own mind alone2 holiness is a work of ,god in the mind of man1 controlling and directing all the activities of the mind4 ,forgiveness is1 therefore1 altogether external to man1 and must be received in trust alone2 but holiness is a power and principle of human action1 and therefore is developed in human activities4 ,the distinction may be illustrated by repentance and forgiveness4 ,both are the gifts of our exalted ,saviour4 7,acts1 v4 #ca47 ,but ,god forgives1 and man repents4 #d4 ,it commences with a new creation in ,christ ,jesus4 #b ,cor4 v4 #ag2 ,eph4 ii4 #aj4 #e4 ,it is the result of acceptance with ,god1 and of the realization of ,his mercy4 #a ,john1 iii4 #b1 #c2 ,rom4 xii4 #a4 #f4 ,the principle which ,god employs to produce it is faith4 ,acts1 xv4 #i2 #a ,john1 v4 #d4 #g4 ,the instrument which ,he employs to produce it is the truth as revealed in ,his own ,word4 ,john1 xvii4 #ag4 #h4 ,the means by which it will be finally perfected will be the full view of ,christ ,himself4 #a ,john1 iii4 #b4 ,,practical ,,results4 ,if there is any difference on the subject of ,personal ,holiness amongst those who hold the great principles of the ,gospel1 it is not likely to appear so much in ,general ,principles as in their practical application to present life4 ,it is1 therefore1 clearly important to ascertain what should be the extent1 and what the limits1 of the ,believer's expectation4 ,if we do not expect all that ,he has promised1 we cannot hope to rise to ,his standard2 and if1 on the other hand1 we expect what ,he has not promised1 we shall involve ourselves in either disappointment or delusion4 ,it is well1 therefore1 to consider from the ,word of ,god what we are taught to expect1 and what we are not taught to expect4 ,,we ,,are ,,taught-- #a4 ,that when we are created in ,christ ,jesus old things will pass away1 and all things become new4 #b ,cor4 v4 #ag1 #ah4 #b4 ,that the ,holy ,spirit will dwell in our hearts4 ,john1 xiv4 #ag4 #c4 ,that ,he will purify them4 ,acts1 xv4 #i4 #d4 ,that we shall love the ,lord ,jesus ,christ1 and acknowledge our love4 #b ,cor4 v4 #ad2 #a ,john1 iv4 #ai4 #e4 ,that we shall love the law of ,god1 and delight in it ,ps4 cxix4 #ig2 ,rom4 vii4 #bb4 #f4 ,that we shall be set free from the dominion of sin4 ,rom4 vi4 #ad4 #g4 ,that we shall overcome external temptation4 #a ,john1 v4 #d1 #e4 #h4 ,that we shall habitually live righteously in practical conduct4 ,tit4 ii4 #ab2 #a ,john1 iii4 #d-aj4 #i4 ,that we shall be continually growing in grace4 #b ,pet4 iii4 #ah4 #aj4 ,that in this present life1 though we fail to fulfil ,god's perfect law1 we may have the joy of pleasing ,god1 and of actually bringing glory to ,his name4 ,john1 xv4 #h2 ,col4 i4 #aj2 ,heb4 xiii4 #af4 ,,we ,,are ,,not ,,taught-- #a4 ,that the most eminent believers will be sinless4 #a ,john1 i4 #g-aj4 ,from that passage we learn that those who are walking in the light1 as ,he is in the light1-- 7#a7 ,are continuously being cleansed from sin 7ver4 #g74 7#b7 #8,have sin' 7ver4 #h71 #8and have sinned' 7ver4 #aj74 7#c7 #8,have sin to confess1 for which they need forgiveness' 7ver4 #i74 #b4 ,that original sin will ever in this present life be either #8destroyed1' #8dead1' or #8rendered inert4' ,rom4 vi4 #ab4 ,the words1 #8,let not sin reign in your mortal body1 that ye should obey it in the lusts thereof1' are addressed to those who are to #8reckon themselves dead unto sin and alive unto ,god4' ,it is clear1 therefore1 that sin was still alive in them1 or else it would have been quite needless to exhort them not to let it reign1 and not to obey its lusts4 ,compare also ,rom4 viii4 #ac2 ,col4 iii4 #e4 #c4 ,that sin is not sin till we discern it4 ,so that #8to-morrow ,i may discern evil in things in which to-day ,i am living without condemnation4' ,sin is the transgression of the law1 and what will be wrong to-morrow is wrong to-day1 whatever we may think of it4 ,if the conscience is so deadened1 or seared1 or perverted1 that it does not perceive sin1 that deadness of conscience does not take away the sinfulness of sin1 but only adds the sin of not feeling sin to the sin of committing it4 ,the insensibility of a deadened conscience amongst those who have received the ,gospel must never be confounded with the ignorance of those who never heard it #d4 ,that believers attain to #8perfection up to the measure of to-day's consciousness4' ,as nothing of the kind is found in ,scripture1 it is difficult to understand exactly what the expression means4 ,but if it mean that believers are kept so holy that there is nothing in either their hearts or lives which their own conscience condemns1 the statement is directly opposed to such passages as ,heb4 ix4 #ad1 x4 #b1 c41 which show that one great purpose of the precious blood of ,christ is to provide a continuous purging of the conscience4 ,if there is never anything on the conscience which requires purging ,i cannot see that we have any need for the purging blood4 #e4 ,that we are to be assured of the existence of our personal holiness through faith1 as we are of our justification4 ,faith is the evidence of things not seen1 and1 therefore1 the only direct evidence of our justification3 but personal holiness is within sight of conscience1 and it would be an abuse of faith to reckon ourselves holy when conscience shows us that we are not really so4 ,we believe ourselves to be accounted righteous1 though we know that we are really guilty2 but we must not believe ourselves to be actually holy when our own conscience condemns us of sin4 #a ,john1 iii4 #ai-bd4 #f4 ,that our believing reception of the promise of holiness from the ,lord ,jesus will supersede prayer4 ,ezek4 xxxvi4 #bf1 #bg1 #cf4 #g4 ,that our trust in the ,lord ,jesus for holiness will supersede personal exertion and the diligent use of the means of grace4 ,acts1 xxiv4 #af2 #a ,cor4 ix4 #bg2 ,jude1 #ba1 #bd4 #h4 ,that there is a higher life distinct from that of which we are made partakers when first brought into union with the #8,lord ,jesus ,christ1' into which we may enter by a definite act of entire consecration4 ,no ,scripture on this subject4 #i4 ,that entire consecration is the means whereby we are to attain to union with the ,lord ,jesus ,christ4 ,the consecration of ,scripture follows that union1 and does not precede it4 ,the ,christians at ,rome were first #8baptized into ,jesus ,christ1' and afterwards1 when they were #8alive from the dead1' were exhorted to #8yield themselves to ,god4' ,rom4 vi4 #c1 #ac4 ,there can be no doubt that the enjoyment of that blessed union is marred and hindered by any reserve within the soul4 ,but if we are not to rest in it until we are satisfied that our consecration is entire1 ,i see not1 for my part1 how the heart can ever be at rest unless the conscience is lulled to sleep by shallow and superficial views of sin4 ,all who look at the self-consecration of our most blessed ,saviour must be convinced that their own consecration1 whatever it is1 falls utterly short of such a standard2 and if we are to wait for the enjoyment of our union with ,him until our consecration is entire1 or1 in other words1 till it is equal to ,his1 that enjoyment seems to be placed at an infinite distance from our reach4 ,surely the teaching of ,scripture is that we are admitted to the union as we are1 through ,his free grace2 and then1 because we live in ,him1 we #8live not unto ourselves1 but unto ,him that died for us and rose again4' ,,advertisements4 ,,works ,,by ,,the ,,same ,,author4 #a4 ,redemption4 ,a ,companion ,volume to ,sanctification4 ,just published1 in square fcap4 #hvo4 #bs4 #f;d4 #b4 ,palestine and ,russia4 #eth ,thousand4 #afmo4 cloth1 #as4 #f;d42 paper cover1 #as4 #c4 ,rome1 ,turkey1 and ,jerusalem4 #agth ,thousand4 #afmo4 cloth1 #as4 #f;d42 paper cover1 #as4 #8,mr4 ,hoare argues on the broad1 simple lines of prophecy1 in a way which1 to our mind1 must bring irresistible conviction4'--,clergyman's ,magazine4 #d4 ,conformity to the ,world4 ,new ,edition1 revised4 #afmo4 cloth1 #as4 #f;d42 paper cover1 #as4 #8,an admirable parochial book4'--,evangelical ,magazine4 #e4 ,inspiration3 its ,nature and ,extent4 ,new ,edition1 revised4 #afmo4 cloth1 #as4 #f;d42 paper cover1 #as4 #8,selects several important points of a wide subject1 and treats them soundly4'--,christian ,observer4 #f4 ,the ,doctrine of the ,lord's ,supper1 ,,as ,,taught ,,in ,,the ,,church ,,of ,,england4 ,fcap4 #hvo4 sewed1 #f;d4 #g4 ,the ,communion and ,communicant4 ,new ,cheap ,edition1 revised and enlarged4 #ahmo4 sewed1 #c;d42 or #bs4 #f;d4 per dozen4 #h4 ,baptism1 ,,as ,,taught ,,in ,,the ,,bible ,,and ,,prayer-,,book4 ,sixth ,edition4 ,fcap4 #hvo4 sewed1 #d;d4 99 99 99 99 99 ,just published1 the ,second ,revised and ,cheaper ,edition of ,the ,family ,commentary on the ,holy ,bible4 ,by the ,rev4 ,,charles ,,girdlestone1 ,m4,a4 ,in #f vols4 ,imp4 #hvo4 ,lg4 ,type1 #ajs4 #f;d4 each2 or the set in #f vols4 or #c vols4 #cl4 #cs4 ,,vol4 ,i4 ,,genesis ,,to ,,deuteronomy4 ,,vol4 ,,iv4 ,,isaiah ,,to ,,malachi4 ,,ii4 ,,joshua ,,to ,,esther4 11 ,v4 ,,matthew ,,to ,,john4 11 ,,iii4 ,,job ,,to ,,song ,,of ,,solomon4 ,,vi4 ,,acts ,,to ,,revelation4 ,the only ,family ,commentary on the whole ,bible4 ,prospectus1 giving ,specimen of ,type1 ,opinions of the ,press1 ,clergy1 and others1 sent on application4 ,the ,author has just placed this work in ,messrs4 ,,hatchard',s hands1 owing to the retirement from business of the late publishers1 ,messrs4 ,,suter ,co4 99 99 99 99 99 ,just published1 in small crown #hvo4 #dbj pp4 #fs4 ,thorough3 ,being an attempt to show the value of ,thoroughness in several departments of ,christian ,life and ,practice4 ,by ,rev4 ,sir ,,emilius ,,bayley1 ,bart41 ,b4,d41 ,vicar of ,st4 ,john's1 ,paddington4 99 99 99 99 99 ,just published1 in square crown #hvo4 #dej pp4 #fs4 ,pleasant ,memories3 ,a ,woman's ,thoughts and ,life-work4 ,by ,,john ,,baillie1 ,d4,d41 ,author of #8,memoirs of ,adelaide ,newton1' c4 #8,dr4 ,baillie's skill as a biographer is attested by the popularity of his works2 the present volume1 although shorter and more condensed1 might1 in point of interest1 take its place with #8,the ,memorials of a ,quiet ,life1' which have attained so much celebrity4 ,there are over twenty-three chapters1 and any one of them may be taken up and read with the confidence that it will disclose matter both of interest and of solid value4 ,the whole may be described as rightly termed 8pleasant memories0 for the author1 and 8precious0 also for his readers4--,record4 99 99 99 99 99 ,just published1 in square fcap4 #hvo4 cloth1 #bs4 #f;d4 ,the ,church and the ,world3 ,their ,mutual ,relations1 ,god's ,retributive ,righteousness in ,his dealings with them2 the ,key to ,sacred ,history1 ,past1 ,present1 and to ,come4 ,by ,rev4 ,a4 ,r4 ,,fausset 7of ,york71 ,joint ,author of #8,the ,critical ,commentary4' #8,a remarkably able and interesting work4'--,english ,churchman4 #8,we have reaped much profit from the perusal of this book1 and would heartily recommend it to all who love to look into the teaching of the pure word as to the matters on which it treats4'--,word and ,work4 99 99 99 99 99 ,just published1 in square fcap4 #hvo4 cloth antique1 #bs4 #f;d4 ,temptation3 its ,nature and ,limits4 ,by the ,rev4 ,,daniel ,,moore1 ,vicar of ,holy ,trinity1 ,paddington4 ,,messrs4 ,,hatchard',s ,,new ,,series4 ,in ,small #hvo4 cloth1 bevelled1 #as4 #f;d42 paper cover1 #as4 ,the ,inspiration of the ,holy ,scriptures4 ,by the ,very ,rev4 ,,daniel ,,bagot1 ,d4,d41 late ,dean of ,dromore4 #as4 #f;d4 #as4 #8,the general scope is highly satisfactory4'--,record4 ,the ,immortality of the ,soul4 ,by the ,rev4 ,,canon ,,garbett4 #as4 #f;d4 and #as4 #8,one of the ablest refutations we have yet seen of the erroneous doctrines now afloat concerning the eternity of punishment4'--,english ,churchman4 ,thoughts on the ,parental ,character of ,god4 ,by the late ,rear-,admiral ,sir ,,edward ,w4 ,,parry4 ,new ,edition4 ,with ,preface by his ,son1 ,,edward1 ,bishop ,suffragan of ,dover4 #as4 #f;d4 and #as4 #8,practical and devotional1 and especially comforting to all who are in sorrow1 trouble1 or any other adversity4'--,english ,churchman4 ,thoughts about ,salvation for ,thinking ,men4 ,by the ,rev4 ,,john ,,richardson1 of ,camberwell4 #as4 #f;d4 and #as4 #8,suggestive and interesting4'--,christian ,observer4 99 99 99 99 99 ,by ,e4 ,j4 ,,whately1 ,author of #8,life of ,archbishop ,whately1' c4 #a4 ,plymouth ,brethrenism4 #crd ,thousand1 revised4 #as4 #f;d4 and #as4 #8,admirable 4 4 4 ,the errors are calmly and clearly pointed out1 and ably refuted4'--,rock4 #b4 ,maude2 or1 ,the ,anglican ,sister of ,mercy4 ,new ,cheap ,edition4 #as4 #f;d4 and #as4 #8,a valuable little work4 ,no more useful book could be put in the hands of those who are in danger of being led away from the obvious duties of home and every-day life into a state that has a specious appearance of higher religious life4'--,record4 99 99 99 99 99 ,the ,sons of ,eli4 ,by the ,rev4 ,c4 ,h4 ,,ramsden1 ,m4,a4 #as4 #f;d4 and #as4 ,words of ,caution1 ,counsel1 c41 addressed to the ,children of ,godly ,parents4 #8,a wise and understanding guide4'--,christian ,observer4 99 99 99 99 99 ,,by ,,the ,,rev4 ,,bourchier ,,wrey ,,savile4 #a4 ,turkey2 ,or1 ,,the ,,judgment ,,of ,,god ,,upon ,,apostate ,,christendom4 #as4 #f;d4 #as4 #8,eminently interesting and suggestive4'--,record4 #b4 ,the ,bride of ,christ4 ,with a ,reply to the ,bishop of ,lincoln's ,work on the ,millennium4 #as4 #f;d4 #as4 99 99 99 99 99 ,,works ,,by ,a4 ,m4 ,,james4 ,just published1 in square fcap4 #hvo4 cloth1 #bs4 #f;d4 #a4 ,the ,life of ,fellowship4 ,meditations on the ,first ,part of ,st4 ,john1 xv4 ,by ,a4 ,m4 ,,james1 ,author of #8,true ,consecration1' #8,service of ,love1' c4 c4 #8,its tone is reverential and admirable4'--,clergyman's ,shilling ,magazine4 #8,an excellent series of devotional meditations4'--,english ,churchman4 #8,the tone throughout is just what that of such a work should be--quiet and thoughtful4'--,rock4 ,just published4 ,new ,cheap ,edition1 enlarged1 #afmo cloth1 #as4 #f;d42 paper1 #as4 #b4 ,the ,covenant of ,love4 ,being #ca ,readings4 ,a ,manual of ,devotion for the ,sick and ,suffering4 ,by ,a4 ,m4 ,,james1 ,author of #8,true ,consecration1' #8,service of ,love1' c4 c4 #8,gentle1 soothing1 and at the same time ardently religious1 it supplies just the special groove of thought which is needed for the sick-room4'--,literary ,churchman4 #c4 ,true ,consecration4 ,or1 ,,close ,,abiding ,,of ,,the ,,heart ,,in ,,god4 ,just published4 ,square fcap4 #hvo4 cloth antique1 #bs4 #f;d4 #8,a complete manual or illustration of the ,christian life in all its stages and aspects4 ,sound1 scriptural1 and edifying4'--,record4 #d4 ,the ,city which hath ,foundations2 ,or1 ,,thoughts ,,on ,a ,,future ,,state4 ,introductory ,letter by the ,rt4 ,hon4 ,,sir ,,john ,,coleridge4 ,cheap ,edition1 revised and enlarged4 ,fcap4 #hvo4 cloth1 #as4 #8,written to counteract some erroneous notions respecting a future state4 ,its tone is thoughtful and scriptural4'--,church of ,england ,magazine4 #e4 ,the ,service of ,love2 ,or1 ,,ministry ,,for ,,christ ,,in ,,our ,,daily ,,life4 ,new ,edition4 ,square #ahmo4 cloth1 #as4 #f;d42 paper1 #as4 #8,a really good book1 enforcing ministry for ,christ in bur daily life4' ,guardian4 #f4 ,a ,selection of ,prayers for ,family ,use4 ,with an ,address by ,,edward ,,james1 ,m4,a41 ,canon of ,winchester4 ,edited by ,a4 ,m4 ,,james4 ,new ,edition4 ,fcap4 #hvo4 cloth1 #as4 #8,not only the well-chosen prayers1 but his practical address on the value of family devotion1 will be acceptable in many cases4'--,churchman's ,magazine4 #g4 ,strength made ,perfect in ,weakness4 ,second ,thousand4 ,square #ahmo4 sewed1 #b;d42 or #as4 #f;d4 per dozen4 ,dies ,ir2 ,,the ,,final ,,judgment ,,and ,,future ,,prospects ,,of ,,mankind4 ,by the ,rev4 ,r4 ,b4 ,,girdlestone1 ,m4,a4 ,revised and ,cheaper ,edition4 ,square fcap4 #hvo4 #cs4 #f;d4 #8,the topics discussed are solemn and important beyond all others1 and have been handled by the author in a very careful and reverent spirit4' ,christian ,observer4 ,scripture and ,science not at ,variance4 ,by the late ,ven4 ,,john ,h4 ,,pratt1 ,archdeacon of ,calcutta4 ,seventh ,edition1 revised4 ,small crown #hvo4 cloth1 #cs4 #f;d4 #8,the ,archdeacon's reply is firm and candid1 and has one great quality which we earnestly recommend1 that it is decided in tone4' ,christian ,advocate4 ,christian ,certainty4 ,by the ,rev4 ,,samuel ,,wainwright1 ,d4,d41 of ,dalston4 #hvo4 cloth1 #ajs4 #f;d4 #88,a ,synopsis of the ,christian ,evidences0 would be no untrue title for this work4--,christian ,observer4 ,the ,modern ,avernus4 ,,the ,,descent ,,of ,,england4 ,,how ,,far8 ,a ,question for ,parliament and the ,constituencies4 ,by ,,junius ,,junior4 ,third ,edition4 ,crown #hvo4 cloth1 #fs4 #8,a book which every effort should be made to circulate1 and which should especially be placed in public libraries1 and the libraries of institutions frequented by the working classes and the general body of electors4' ,christian ,advocate4 ,christ our ,example4 ,by ,,caroline ,,fry4 ,preface by the ,rev4 ,a4 ,m4 ,w4 ,,christopher4 ,fifteenth ,edition4 ,fcap4 #hvo4 cloth1 #as4 #f;d42 paper cover1 #as4 #8,earnest and practical in its character1 this will long remain a favourite with ,christian readers4'--,rock4 99 99 99 99 99 ,,for ,,the ,,sick1 ,,sorrowful1 ,,and ,,aged4 ,sleep in ,jesus1 and ,blessing in ,sorrow4 ,edited by ,mrs4 ,,henry ,f4 ,,brock1 of ,doncaster4 ,with ,photo ,frontispiece4 #afmo4 cloth limp1 #bs4 #f;d42 gilt edges1 #cs4 #8,a very appropriate present to those who are in any sorrow2 full of human sympathy1 and always directing the sufferer to the loving-kindness of the ,lord4'--,christian4 ,the ,sheltering ,vine4 ,selections by the late ,,countess ,,of ,,northesk4 ,with an ,introduction by the ,most ,rev4 ,r4 ,c4 ,,trench1 ,d4,d41 ,archbishop of ,dublin4 #ith ,thousand4 #b vols4 small #hvo4 #ajs4 #f;d4 ,volume ,i4 #fs42 ,volume ,,ii4 7on the ,loss of ,friends71 #ds4 #f;d4 ,the object of this work is to afford consolation under the various trials of mind and body to which all are exposed1 by a ,selection of ,texts and ,passages from ,holy ,scripture1 and ,extracts from ,old and ,modern ,authors1 in ,prose and ,poetry1 with a ,selection of ,prayers adapted to the same4 ,songs in the ,night2 ,or1 ,,hymns ,,of ,,hope ,,and ,,trust ,,for ,,weary ,,watchers4 ,selected and ,arranged by ,,anna ,,clowes4 ,crown #hvo4 very large type1 paper cover1 #as42 limp cloth1 #as4 #f;d4 #8,will no doubt prove a welcome companion4'--,record4 ,the ,name of ,jesus1 and other ,poems1 ,,for ,,the ,,sick ,,and ,,lonely4 ,by ,c4 ,m4 ,,noel4 #aeth ,thous4 ,new ,edition1 with ,memoir4 ,fcap4 #hvo4 #bs4 #f;d4 ,words of ,consolation1 ,pardon1 and ,hope4 ,by ,author of #8,words of ,mercy and ,peace1' c4 #adth ,thousand4 ,fcap4 #hvo4 very large type1 limp1 #as42 in packet1 #f;d4 #8,very suitable for the poor and sick4 ,thoroughly evangelical1 earnest1 and faithful4'--,sword and ,trowel4 99 99 99 99 99 ,,hatchards1 ,,publishers1 #ahg ,,piccadilly1 ,,london4 99 99 99 99 99 ,,footnotes4 #bg ,preached on ,good ,friday4 #fd ,see ,note ,a4