Let us treat this subject a moment with respect to common sense.
What is this holiness? The regular combination of all the parts is called the whole -- the parts are wholly made up. There is also a similarity of meaning between the word wholeness and holiness;
wholeness is all the parts of anything; the state of being whole. Entire, sound; holiness therefore in God comprehends all His moral perfections. Holiness in man comprehends all the graces and virtues with which he was originally endowed by his Creator, or those which are proper to his renewed nature.
Having thus in a particular manner defined the term in question, we remark that in approaching the awful subject of God's holiness, we shall better understand it as meaning the wholeness of the perfection of the divine nature; His moral character and conduct being whole, entire, sound; love, mercy, justice, faithfulness and all other moral perfections constitute His holiness.
Now it may be remarked with reverence, that if any one of these were absent or wanting, there would be no longer a wholeness; and it is true, as we do know that while some make out there is no God, others make out that He is an imperfect God, that He is not holy. They admire the divine love,
but they controvert the divine holiness. They adore the mercy that pardons sin, but they deny the justice that punishes sin. But all the moral perfections of God abide in Him in harmonious agreement and action. "Thou hast loved righteousness and hated iniquity."
We remark further that this wholeness, this entireness, this soundness in the infinite and divine Being, forever precludes the very idea of wrong motive and wrong conduct. It is therefore said of God with great caution and distinctness, "In Him is no sin." "Thy ways are equal and not unequal."
Moreover this holiness in God will not allow sin to exist in man without notice. His love therefore leads Him to give His son to the world, who has made an atonement for sin, and sin must be pardoned or it must be punished; With overwhelming majesty in this great plan of human redemption, drawn up by prophets, apostles, and our Lord Himself, published from the mount, published from the cross, published from the sepulchre, published from the throne of intercession, published from the Holy Scriptures, published by the ministry of reconciliation.
Let it be again repeated -- sin must be pardoned or sin must be punished, sin must be destroyed or the sinner must be destroyed. There is nothing harsh, nothing cruel in this, since the doctrine of the divine holiness embraces mercy and justice -- indeed the doctrine of the divine holiness is most amiable. While Jehovah is proclaiming from heaven in a voice so positive, so urgent, so commanding, "I, the Lord your God, am holy" The world should be awakened not to despair but to repentance, hope, salvation, while the church is admonished to sing, "Sing unto the Lord, O ye saints of His, and give thanks at the remembrance of His holiness." But why this rapture of praise at a holiness so consuming to sinners?
"He wills that I should holy be What can withstand His will?
the counsel of His grace in me, He surely shall fulfil."
What is this holiness? It is a wholeness of renewed nature and conduct, it is the heart wholly cleansed from sin, and the life wholly regulated by God's will. It is the affections so sanctified, that while it is possible to sin, there is no disposition to sin. It is the life so regulated that while we may step out of the narrow way there is no disposition to do so. But no more can you understand what this blessedness is, by a mere description of it in words, than you can understand what heaven is, for indeed it is heaven in the soul. Be ye holy, and then shall ye know.
But having defined it briefly, let us explain it. It is plain that holiness has but one fixed and unalterable nature, that there cannot be two different kinds, that it is therefore in its nature the same in man that it is in God. But further, that although it is ever of the same nature, holiness in His creatures has many degrees. In God it is infinite. In angels it is according to angelic law and obedience. In Adam it was a perfect being keeping a perfect law. In fallen man it is according to the law of grace. And a definite standard respecting this holiness is plainly laid down in God's Word, Serious and intelligent minds will reason after this manner. Every work of the Holy Spirit in the soul is a holy work, conversion is the work of the Holy Spirit, therefore conversion is the work of holiness in the soul. This is true, and it must be true of every work of the Holy Spirit. Why, then, is
so marked a distinction made between conversion and holiness? To understand this whole question Scripturally let us now inquire: What is justification? the plain, Scriptural notion of justification is pardon, the forgiveness of sins. It is that act of God the Father, whereby for the sake of the propitiation made by the blood of His Son, "He showeth forth His righteousness [or mercy] by the remission of sins that are past." Thus St. Paul, in the epistle to the Romans, declares, "Blessed are they whose iniquities are forgiven and whose sins are covered. Blessed is the man to whom the Lord will not impute sin."
What then is regeneration, or the new birth? Is it the same as the former? Not precisely.
Justification relates to that great work which God does for us in forgiving our sins; regeneration, or the new birth, relates to the great work which God does in us in renewing our fallen nature. In order of time neither of these is before the other; in the moment we are justified by the grace of God through the redemption that is in Christ Jesus, we are also born of the Spirit; but in order of thinking, as it is termed, justification precedes regeneration. "Being justified by faith, [when that great act is performed, then] we have peace with God," -- our nature is renewed.
What then is sanctification? Regeneration is a part of sanctification, not the whole; it is the gate to it, the entrance into it. When we are born again, then our sanctification our inward and outward holiness begins. Adoption also is ours; "For we have not received the spirit of bondage again to fear but the spirit of adoption whereby we cry, Abba, Father." The witness of Spirit is also ours; "The Spirit itself beareth witness with ours that we are the children of God." This is true religion. The kingdom of God, of righteousness and peace and joy in the Holy Ghost. O brethren, this is a great work. We must be careful not to underrate it.
Now this -- that is to say, regeneration -- is the beginning of inward and outward holiness, but not the whole. There is a higher state most distinctly declared in the Word: "Having therefore these promises dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." The doctrine then in question, is not the beginning of holiness, but the perfection of holiness according to the promises. But does not this imply that the great work of regeneration is imperfect? By no means. It is profane to assert that God does an imperfect work. All the graces that constitute regeneration being present, it is one whole, complete, entire work; in a word, a perfect regeneration. But would not that make the perfect Christian? No more than a perfect babe would make a perfect man. Do not be offended at the distinction which the Scriptures themselves make. Do not deny these truths, for upon the same principle you may deny the power of the atonement or even the existence of God. Do not plead for sin rather than holiness.
"Why should I, the world to win, Hug the filthy idol, sin."
But you say great obscurity still covers the subject. Then whatever may be the difficulty, for the love of the truth, inquire still further. Let us offer this prayer together:
"Open my faith's interior eye, Display Thy glory from above;
And all I am shall sink and die, Lost in astonishment and love."
The Holy Scriptures present this doctrine under a great variety of terms, and it should be observed that the terms perfection, holiness, love and sanctification, have a most remarkable similarity of meaning. They make up part of the great spiritual rock and that rock is Christ. And, no matter on which side it is smitten by the rod of faith, it sends forth the same spiritual drink: For that rock is Christ. "Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. And this will we do, if God permit." How undeniable is it from these passages, that the whole of the experimental doctrine of Christ had not yet been accomplished in them. There was one doctrine less;
one work less; one blessing less than the whole; and so far they were imperfect or un-whole, and not until there is a regular combination of all the parts -- that is the doctrines, graces, and blessings belonging to this state -- will this wholeness be made up; and this will be holiness or perfection.
And how exactly does this accord with passages found in Thessalonians; "I charge you by the Lord, that this epistle be read to all the holy brethren." And yet respecting these holy brethren it had just been said, "And the very God of peace sanctify you wholly and I pray God your whole spirit and soul and body, be preserved blameless unto the coming of our Lord Jesus Christ." Does not this imply that some part of the soul, some of the intellectual powers, some of the affections, remain unregenerate? By no means,-- the former is entire regeneration; the latter is entire sanctification. But why continue this argument? You cannot be saved by that. Will you then cry out,
--"Jesus, for this we calmly wait, O let our eyes behold Thee near;
Hasten to make our heaven complete, Appear, our glorious God, appear."
And now let us turn to the sublime reasoning of the Holy Spirit under the idea of love. "And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him." "Herein is our love made perfect, that we may have boldness in the day of judgment, because as He is, so are we in this world." "There is no fear in love; but perfect love casteth out fear; because fear hath torment. He that feareth is not made perfect in love." What a gush of holy inspiration is this! How it inflames the coldest passions! How it awakens the slumbering powers! How it starts out Hope upon her strongest wings.
In connection with this argument of love, we remark upon the passage, "He that feareth is not made perfect in love." He loves, but is not wholly given up to love, hence the great command of our Lord, "Thou shalt love the Lord thy God." And many do this. This you do, but this is not the whole
command. "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength, and thy neighbor as thyself." And this is perfect love.
Is this, therefore, a state of sinless perfection? Not as we suppose you understand it, as our opponents have seemed to understand it. The law of God is perfect, and perfect love is competent to keep it; for the heart, being filled with love, there is no disposition to sin, no will to sin, and hence we may be kept from sin, but the moment this perfect love ceases to fill the heart, which it may do, that moment we may sin, for "love is the fulfilling of the law.
The philosophy of it is plain; no two dispositions can reign triumphantly at precisely the same time. Consider the nature of these passions: hatred, anger, and fear. Now, when our sins are forgiven, they are all done away, and guilt and condemnation are all done away. The heart is entirely clear of these, but are these passions done away? No one will assert this, but all will admit that these passions may be controlled by grace. And as they give rise to nearly every sin after justification, we desire to show in what relation they stand to entire sanctification. We do not believe, as we understand mental science, that these passions will be annihilated -- indeed, those passions are only so-called because we know the heart to be capable of such and such dispositions, and do not exist as an entity. In what sense, then, are they extirpated ? We answer: Let us go on unto perfection, not absolute, but of the Christian graces. Then, virtually, perfect love will destroy hatred; perfect meekness will destroy anger; perfect courage will destroy fear. And if these graces be in you and abound, these evil passions need no longer be the inlets of sin. Inbred sin ceases its unholy incubation. This is confirmed by St. John's unanswerable argument, "And every man that hath this hope in him purifieth himself even as He is pure." "Whoso committeth sin transgresseth also the law; for sin is the transgression of the law.
And ye know that He was manifested to take away our sins; and in Him is no sin. Whosoever abideth in Him sinneth not; whosoever sinneth hath not seen Him, neither known Him. Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous.
He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose was the Son of God manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God."
And if all this is said of one who is born of God, how much more, then, may it be said of one who is filled with God.
The expression, "He cannot sin," proves that there is power in the atonement both to pardon and to prevent sin, so long as the seed, or word, or grace of Christ remains in the heart. The Christian, however, is not a machine, constructed so that he cannot sin in an absolute sense, but he may be saved from the supposed necessity of committing sin; understanding by sin the voluntary transgression of a known law. This is the spirit of St. John's teaching. Do you differ from St. John?
Then what have we to hope of you? Then you must be left to the issues of your own wisdom.
Second. How is this great salvation to be attained? Oh that I could answer this question as it should be answered. Many words need not be used. Who hath said, "Thou wilt show me the path of life?" "Blessed are they that do His commandments that they may have right to the tree of life and enter in through the gates into the city." But "Lord what wilt Thou have me to do?"
1. Search the Scriptures, and mark the numerous commands, promises, prayers and examples of holiness.
2. Believe this doctrine; believe that the blessing may be yours and yours now. "For God hath called us from the beginning unto salvation through sanctification of the Spirit and belief of the truth." This is most important. Believers, whatever they believe, can never attain what they deny.
They will not come until they believe they can come. Faith and volition and action unite. And is not ours a present salvation? May I not receive the blessing now? "No!" you say; -- "The doctrine I believe, but not the time of its experience that must be in the future, especially in death." But this is human opinion, it is nowhere taught in the Scriptures; two plain passages are positively against it.
Speaking of Christ, our example in holiness, it is said, "As He is, so are we in the world." "That He would grant us, that we, being delivered out of the hands of our enemies, might serve Him without fear, in holiness and righteousness before Him, all the days of our life."
3. Perform the act of personal consecration to God, deliberately and unreservedly in the strength of grace. All that you sought and found in the first instance was regeneration, and your first consecration extended no farther. This work of consecration must now be completed. It embraces a stern determination under grace to commit no sin and avoid even the appearance of evil. Body, soul, life, property, means and if there should be houses and lands and millions in prospect, all, all, is to be laid upon the altar of consecration. This will rouse your fallen nature -- you cannot become a pauper. But grace will touch, will quicken your will, and you will be strengthened to act --strengthened to obey that strong, that encouraging command, "Come out from among them, and be ye separate ... and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty."
4. Then in order to attain this glorious state, it is of the utmost importance to believe in the faithfulness of God to fulfill His promise in accepting our consecration. As it is written, "If ye believe not, yet He abideth faithful, He cannot deny Himself." Nay, more than this, it should be that faith that realizes the offering as already accepted, unchangeably, now and forever. "Therefore, I say unto you, What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them." And may we not put this to the test of actual experiment? That is the very ground upon which God has placed it. He challenges you to the proof in language the most convincing. "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God."
It remains for us to urge the language of the text, "Be ye holy;" not as man hath said, in the sense that we are to attain a state of sinless, absolute perfection above ignorance, error, infirmity, bodily imperfection, temptation, involuntary transgression; no! delivered from these we cannot be in the present life. We neither know nor preach such a perfection, nor is it demanded. "Be ye holy," not in a fixed degree and beyond which there can be no progress. Neither time nor eternity will prevent this progress.