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The Relations of Christ to the Believer
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LECTURE LXIII. -- Sanctification.
Condition of its attainment--continued . . Relations of Christ to the
believer
LECTURE LXIV. -- Sanctification.
Relations of Christ to the believer--continued
LECTURE LXV. -- Sanctification.
Relations of Christ to the believer--continued
LECTURE LXVI. -- Sanctification.
Relations of Christ to the believer--continued
LECTURE LXVII. -- Sanctification.
Relations of Christ to the believer--continued
Back to Top
Understanding Charles G. Finney's Entire Sanctification
Or, An Introduction to Finney's
"The Relations of Christ to the Believer"
"Sin shall not have dominion over you: for ye are not
under the Law, but under Grace"
(Romans 6:14).
by Tom Stewart
Preface
he Apostle Paul's affirmation to the Romans that
"sin shall not have dominion over you: for ye are not
under the Law, but under Grace" (Romans 6:14) is
both a fact of New Testament Gospel liberty, as well as a Promise of present and
Entire Sanctification. What more could this mean but that the Saints no longer must
live their lives in continual defeat by sin as witnessed by the demands of the Law?
"1 What
shall we say then? Shall we continue in sin, that Grace may abound? 2 God forbid. How shall we, that are dead to
sin, live any longer therein?" (6:1-2). But, does
this mean that the way to walk without sinning, is to abolish the Law? God forbid!
"Wherefore the Law is holy, and the Commandment holy,
and just, and good" (Romans 7:12). "How
should we then live?" (Ezekiel 33:10).
"A state of entire sanctification can never be attained by an indifferent waiting God's time. Nor by any works of law, or works of any kind performed in your own strength, irrespective of the grace of God. By this I do not mean that were you disposed to exert your natural powers aright, you could not at once attain to this state in the exercise of your natural strength. But I do mean, that as you are wholly indisposed to use your natural powers aright without the grace of God, no efforts that you will actually make in your own strength or independent of his grace, will ever result in your entire sanctification... This state is to be attained by faith alone" (from Charles G. Finney's "SANCTIFICATION- No. 8" ---New Window [April 8, 1840] in "The Oberlin Evangelist" ---New Window).
"This only would I learn of you, Received ye the Spirit
by the works of the Law, or by the hearing of faith?" (Galatians
3:2).
Finney's Contribution to the Understanding of Entire Sanctification
Charles G. Finney signed his correspondence with the converts of the earlier revivals,
"C. G. FINNEY, A Servant of the Lord Jesus Christ",
because he realized that the explanations he gave in "The Oberlin Evangelist"
were not to vindicate himself, but to serve the LORD Jesus Christ and to build up
the faith of the Saints "for whom Christ died"
(Romans 14:15). Consequently, the 19th Century Finney would
be delighted that a 21st Century reader would attempt to comprehend the meaning of
his commonly used expression, Entire Sanctification, for to "reason
together" (Isaiah 1:18) with the Holy Spirit is
to carefully compare man's thoughts to God's Inspired Word to see what ought to be
believed. "Which things also we speak, not in the words
which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing Spiritual
things with spiritual" (1Corinthians 2:13).
"You were made to think. It will do you good to think; to develop your powers by study. God designed that religion should require thought, intense thought, and should thoroughly develop our powers of thought. The Bible itself is written in a style so condensed as to require much intense study. Many know nothing of the Bible or of religion, because they will not think and study. I do not pretend to so explain theology as to dispense with the labour of thinking. I have no ability and no wish to do so... The question is not, whether this volume accords with the past or present views of the church, but does it accord with the word of God" (from Charles G. Finney's Preface to his "Lectures on Systematic Theology" ---New Window [1851]").
The Relations of Christ to the Believer are the essence of the Entire Sanctification
propounded by Finney and supported by the Scriptures. "But
of Him are ye in Christ Jesus, Who of God is made unto us Wisdom, and Righteousness,
and Sanctification, and Redemption" (1Corinthians 1:30).
Many, of course, are unaware that Scripture makes any reference to such a thing as
Entire Sanctification. "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" (1Thessalonians
5:23). However, the difficulty faced by modern readers, who desire to understand
Charles G. Finney's meaning, is that Finney expected his readers to comprehend the
primary concepts of Moral Law and the Foundation of Moral Obligation.
"What I have said on 'Moral Law' and on the 'Foundation of Moral Obligation' is the key to the whole subject. Whoever masters and understands these can readily understand all the rest. But he who will not possess himself of my meaning upon these subjects, will not understand the rest" (from Charles G. Finney's Preface to his "Lectures on Systematic Theology" ---New Window [1851]").
Significance of the Moral Law
The Moral Law, which is the Law of Love, is as ancient as Jehovah the Law
Giver, for the God of Love has always required of angels and man to love Him supremely,
and to love each other as they do themselves. "And thou
shalt love the LORD thy God with all thine heart, and with all thy soul, and with
all thy might" (Deuteronomy 6:5). "For
this is the Message that ye heard from the beginning, that we should love one another"
(1John 3:11). Moses was given a brief summary of the Moral
Law on Mount Sinai in the form of the Ten Commandments (Exodus 20).
The LORD God is fit to be the Moral Governor of the Universe because He alone has
always chosen to exercise love, and as He is the "same
yesterday, and to day, and for ever" (Hebrews 13:8),
He will love everlastingly. "The LORD hath appeared of
old [Hebrew, from afar] unto me, saying, Yea, I have
loved thee with an everlasting [Hebrew, ancient, always, perpetual] love: therefore with lovingkindness have I drawn thee"
(Jeremiah 31:3). The Law of Love was subsequently confirmed
to New Testament Believers by the Son of God. "36 Master, which is the great Commandment in
the Law? 37 Jesus said unto him,
Thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with
all thy mind. 38 This is the First
and Great Commandment. 39 And
the Second is like unto it, Thou shalt love thy neighbour as thyself. 40 On these two Commandments hang all the Law
and the prophets" (Matthew 22:36-40).
Confusion often arises for the Believer concerning the Law, since the Moral Law is
not necessarily the same as the Mosaic Law (Civil and Ceremonial) of the Old Testament.
Meaning of the Foundation of Moral Obligation
What did Finney mean by the Foundation of Moral Obligation? Professor Finney of Oberlin
began this lecture with the proposition, "State what is
intended by the foundation, or ground of obligation," which he then documented
with the statement,
"The ground of obligation [or, the Foundation of Moral Obligation], then, is that reason, or consideration, intrinsic in, or belonging to, the nature of an object, which necessitates the rational affirmation, that it ought to be chosen for its own sake. It is that reason, intrinsic in the object, which thus creates obligation by necessitating this affirmation. For example, such is the nature of the good of being, that it necessitates the affirmation, that benevolence [love] is a universal duty" (from Lecture V "Foundation of Moral Obligation" ---New Window of Charles G. Finney's "Lectures on Systematic Theology" ---New Window [1851]).
Therefore, the Foundation of Moral Obligation is the ground reason why we should
do as we ought; and, that reason is Love, namely, the supreme love of God and an
equal love of our neighbour as ourselves. "28 And one of the scribes came, and having
heard them reasoning together, and perceiving that He had answered them well, asked
Him, Which is the first Commandment of all? 29 And Jesus answered him, The first of all the Commandments is, Hear,
O Israel; The LORD our God is one LORD: 30 and
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: this is the First Commandment. 31 And the Second is like, namely this, Thou
shalt love thy neighbour as thyself. There is none other Commandment greater than
these. 32 And the scribe said
unto Him, Well, Master, Thou hast said the Truth: for there is One God; and there
is none other but He: 33 and to
love Him with all the heart, and with all the understanding, and with all the soul,
and with all the strength, and to love his neighbour as himself, is more than all
whole burnt offerings and sacrifices. 34 And
when Jesus saw that he answered discreetly, He said unto him, Thou art not far from
the Kingdom of God. And no man after that durst ask Him any question"
(Mark 12:28-34).
Finney's "Lectures on Systematic Theology" meticulously answered much deeper
questions than often conceived by our 21st Century minds, but he always submitted
his thinking to the Highest Court of God, i.e., "what
saith the Scripture?" (Romans 4:3).
"Lastly, I come to the consideration of the practical bearings of what I regard as the true theory of the foundation of moral obligation, namely, that the intrinsic nature and value of the highest well-being of God and of the universe is the sole foundation of moral obligation" (from Lecture XIII "Foundation of Moral Obligation" ---New Window of Charles G. Finney's "Lectures on Systematic Theology" ---New Window [1851]).
To seek the "highest well-being of God"
is to "love the LORD thy God with all thine heart, and
with all thy soul, and with all thy might" (Deuteronomy
6:5). Additionally, to seek the "highest well-being...
of the universe" is to "love thy neighbour
as thyself" (Leviticus 19:18). Thus, "Love
is the fulfilling of the Law" (Romans 13:10), because
it is the foundational demand of the Moral Law for every Moral Agent towards God
and the Universe. "But the greatest of these is charity
[love]" (1Corinthians 13:13).
Why did Finney attempt to explain so much to his 19th Century readers?
"I would remark, that any system of moral philosophy that does not correctly define a moral action, and the real ground of obligation, must be fundamentally defective. Nay, if consistent, it must be highly pernicious and dangerous. But let moral action be clearly and correctly defined, let the true ground of obligation be clearly and correctly stated; and let both these be kept constantly in view, and such a system would be of incalculable value. It would be throughout intelligible, and force conviction upon every intelligent reader. But I am not aware that any such system exists. So far as I know, they are all faulty, either in their definition of a moral action, and do not fasten the eye upon the ultimate intention, and keep it there as being the seat of moral character, and that from which the character of all our actions is derived; or they soon forget this, and treat mere executive acts as right or wrong, without reference to the ultimate intention" (from Lecture XIII "Foundation of Moral Obligation" ---New Window of Charles G. Finney's "Lectures on Systematic Theology" ---New Window [1851]).
"47 Whosoever
cometh to Me, and heareth My sayings, and doeth them, I will shew you to whom he
is like: 48 he is like a man which
built an house, and digged deep, and laid the foundation on a rock: and when the
flood arose, the stream beat vehemently upon that house, and could not shake it:
for it was founded upon a rock. 49 But
he that heareth, and doeth not, is like a man that without a foundation built an
house upon the Earth; against which the stream did beat vehemently, and immediately
it fell; and the ruin of that house was great" (Luke 6:47-49).
Concerning Relations of Christ to the Believer
The Law of Love is the foundation to understanding Finney's explanation of Entire
Sanctification; and, based upon that understanding, the relations of Christ to the
Believer are the application of all that Christ is to the Believer to cause us to
walk in the Perfect Love of Entire Sanctification. "Jesus
saith unto him, I am The Way, The Truth, and The Life: no man cometh unto the Father,
but by Me" (John 14:6).
"We need the light of the Holy Spirit to teach us the character of God, the nature of his government, the purity of his law, the necessity and fact of atonement... To teach us our need of Christ in all his offices and relations, governmental, spiritual, and mixed... We need the revelation of Christ to our souls in all these relations, and in such power as to induce in us that appropriating faith, without which Christ is not, and cannot be, our salvation" (from Lecture LXIII "Sanctification" ---New Window of Charles G. Finney's "Lectures on Systematic Theology" ---New Window [1851]).
"Then Jesus said unto them, Verily, verily, I say unto
you, Except ye eat the flesh of the Son of Man, and drink His Blood, ye have no Life
in you" (6:53).
To illustrate this concept that the relations of Christ to the Believer are intended
to cause the Saints to walk in a state of Entire Sanctification, when understood,
believed, and applied by the individual Saint, Finney enumerated sixty-one such relationships
in his "Lectures on Systematic Theology". "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" (1John 4:17).
Finney's thirty-third Relation of Christ to the Believer is reproduced as follows:
"Another precious and most influential relation of Christ in the affair of our sanctification, is that of the Bridegroom or Husband of the soul. The individual soul needs to be espoused to Christ, to enter into this relation personally by its own consent.
"Mere earthly and outward marriages are nothing but sin, unless the hearts are married. True marriage is of the heart, and the outward ceremony is only a public manifestation or profession of the union or marriage of the souls or hearts. All marriage may be regarded as typical of that union into which the spiritual soul enters with Christ.
"This relation of Christ to the soul is frequently recognized, both in the Old and the New Testament. It is treated of by Paul as a great mystery. The seventh and eighth chapters of Romans present a striking illustration of the results of the soul's remaining under the law, on the one hand, and of its being married to Christ on the other.
"The seventh chapter begins thus, 'Know ye not, brethren, for I speak to them that know the law, how that the law hath dominion over a man so long as he liveth. For the woman who hath a husband is bound by the law to her husband so long as he liveth; but if her husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress; but if her husband be dead she is free from that law, so that she is no adulteress though she be married to another man. Therefore, my brethren, ye also are become dead to the law by the body of Christ: that ye should be married to another, even to Christ who is raised from the dead, that we should bring forth fruit unto God.' [Romans 7:1-4].
"The apostle then proceeds to show the results of these two marriages, or relations of the soul. When married to the law, he says of it, 'For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.' [7:5]. But when married to Christ, he proceeds to say, 'we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit and not in the oldness of the letter.' [7:6].
"The remaining part of this chapter is occupied with an account of the soul's bondage while married to the law, of its efforts to please its husband, with its continual failures, its deep convictions, its selfish efforts, its consciousness of failures, and its consequent self-condemnation and despondency.
"It is perfectly obvious, when the allegory with which the apostle commences this chapter is considered, that he is portraying a legal experience, for the purpose of contrasting it with the experience of one who has attained to the true liberty of perfect love.
"The eighth chapter represents the results of the marriage of the soul to Christ. It is delivered from its bondage to the law, and from the power of the law of sin in the members. It brings forth fruit unto God. Christ has succeeded in gaining the affections of the soul. What the law could not do Christ has done, and the righteousness of the law is now fulfilled in the soul.
"The representation is as follows: The soul is married to the law, and acknowledges its obligation to obey its husband. The husband requires perfect love to God and man. This love is wanting, the soul is selfish. This displeases the husband, and he denounces death against her, if she does not love.
"She recognizes the reasonableness of both the requisition and the threatening, and resolves upon full obedience. But being selfish, the command and threatening but increase the difficulty. All her efforts at obedience are for selfish reasons.
"The husband is justly firm and imperative in his demands. The wife trembles, and promises, and resolves upon obedience. But all in vain. Her obedience is only feigned, outward, and not love. She becomes disheartened and gives up in despair.
"As sentence is about to be executed, Christ appears. He witnesses the dilemma. He reveres, and honours, and loves the husband. He entirely approves his requisition and the course he has taken. He condemns, in most unqualified terms, the wife. Still he pities and loves her with deep benevolence. He will consent to nothing which shall have the appearance of disapproving the claims or the course of her husband. His rectitude must be openly acknowledged. Her husband must not be dishonoured. But, on the contrary, he must be 'magnified and made honourable.' Still Christ so much pities the wife, as to be willing to die as her substitute. This he does, and the wife is regarded as dying in and by him her substitute.
"Now, since the death of either of the parties is a dissolution of the marriage covenant, and since the wife in the person of her substitute has died under and to the law her husband, she is now at liberty to marry again.
"Christ rises from the dead. This striking and overpowering manifestation of disinterested benevolence, on the part of Christ, in dying for her, subdues her selfishness and wins her whole heart. He proposes marriage, and she consents with her whole soul. Now she finds the law of selfishness, or of self-gratification, broken, and the righteousness of the law of love fulfilled in her heart.
"The last husband requires just what the first required, but having won her whole heart, she no longer needs to resolve to love, for love is as natural and spontaneous as her breath. Before the seventh of Romans was the language of her complaint. Now the eighth is the language of her triumph. Before she found herself unable to meet the demands of her husband, and equally unable to satisfy her own conscience. Now she finds it easy to obey her husband, and that his commandments are not grievous, although they are identical with those of the first husband.
"Now this allegory of the apostle is not a mere rhetorical flourish. It represents a reality, and one of the most important and glorious realities in existence, namely, the real spiritual union of the soul to Christ, and the blessed results of this union, the bringing forth of fruit unto God. This union is, as the apostle says, a great mystery; nevertheless, it is a glorious reality. 'He that is joined unto the Lord, is one spirit.' 1 Cor. vi. 17.
"Now until the soul knows what it is to be married to the law, and is able to adopt the language of the seventh of Romans, it is not prepared to see, and appreciate, and be properly affected by, the death and the love of Christ.
"Great multitudes rest in this first marriage, and do not consent to die and rise again in Christ. They are not married to Christ, and do not know that there is such a thing, and expect to live and die in this bondage, crying out, 'O wretched man that I am?' [Romans 7:24]. They need to die and rise again in Christ to a new life, founded in and growing out of a new relation to Christ. Christ becomes the living head or husband of the soul, its surety, its life. He gains and retains the deepest affection of the soul, thus writing his law in the heart, and engraving it in the inward parts.
"But not only must the soul know what it is to be married to the law, with its consequent thraldom and death, but it must also for itself enter into the marriage relation with a risen, living Christ.
"This must not be a theory, an opinion, a tenet; nor must it be an imagination, a mysticism, a notion, a dream. It must be a living, personal, real entering into a personal and living union with Christ, a most entire and universal giving of self to him, and receiving of him in the relation of spiritual husband and head. The spirit of Christ and our spirit must embrace each other, and enter into an everlasting covenant with each other. There must be a mutual giving of self, and receiving of each other, a blending of spirits, in such a sense as is intended by Paul in the passage already quoted: 'He that is joined to the Lord is one spirit.' [1Corinthians 6:17].
"My brother, my sister, do you understand this? Do you know what both these marriages are, with their diverse results? If you do not, make no longer pretence to being sanctified, for you are still in the gall of bitterness and in the bond of iniquity. 'Escape for thy life.' [Genesis 19:17]."
Day-to-Day Practicality of Entire Sanctification
True, the immediate result of Entire Sanctification is walking in Perfect Love, conquering
every sin through Christ Our High Priest by the continual application of the Grace
of God. "15 For
we have not an High Priest which cannot be touched with the feeling of our infirmities;
but was in all points tempted like as we are, yet without sin. 16
Let us therefore come boldly unto the Throne of Grace, that
we may obtain Mercy, and find Grace to help in time of need" (Hebrews
4:15-16). But, though overcoming the world, the flesh, and the devil is laudable
in itself, Entire Sanctification is eminently practical in aiding the Saints to "stand perfect and complete in all the Will of God"
(Colossians 4:12) and to overcome every day-to-day obstacle,
down to the provision of our daily bread. Since one of the relations that Christ
sustains to the Believer is that He is Our Gracious Supply, i.e., "But
my God shall supply all your need according to His riches in glory by Christ Jesus"
(Philippians 4:19), an Entirely Sanctified Saint need not physically
starve. "I have been young, and now am old; yet have I
not seen the righteous forsaken, nor his seed begging bread" (Psalm
37:25).
To be Entirely Sanctified cannot mean a life of continual struggle and failure to
obey the just and holy demands of God in exercising Perfect Love, for that would
be only the experience of a Convicted Sinner or of a Double Minded Backslider, as
depicted in the seventh of Romans. "19
For the good that I would I do not: but the evil which I would
not, that I do... 24 O wretched
man that I am! who shall deliver me from the body of this death?" (Romans 7:19, 24). Instead, the Saints can see their Entire Sanctification
demonstrated in themselves by their overcoming the world, as did their Conquering
Saviour. "In the world ye shall have tribulation: but
be of good cheer; I have overcome the world" (John 16:33).
What practical peace could there be, if we do not possess the certainty that we shall
be delivered from every evil device of man? "For whatsoever
is born of God overcometh the world: and this is the victory that overcometh the
world, even our Faith" (1John 5:4). Christ Our
Deliverance is primarily our rescue from the dangers of sin and sinning, i.e., "Who gave Himself for our sins, that He might deliver us from
this present evil world" (Galatians 1:4), but He
is also our deliverance from the uncertainties of finding food, clothing, and shelter.
"30 For
all these things do the nations of the world seek after: and your Father knoweth
that ye have need of these things. 31 But
rather seek ye the Kingdom of God; and all these things shall be added unto you.
32 Fear not, Little Flock; for
it is your Father's good pleasure to give you the Kingdom" (Luke
12:30-32).
Conclusion
To actually believe the plain statement of the Word of God that "sin
shall not have dominion over you" (Romans 6:14)
is sufficient to cause any Blood Bought Saint to abide in a present state of Entire
Sanctification. "2 Beloved, now are we the sons of God, and it doth not yet appear
what we shall be: but we know that, when He shall appear, we shall be like Him; for
we shall see Him as He is. 3 And
every man that hath this hope in Him purifieth himself, even as He is pure"
(1John 3:2-3). Since our respective circumstances are unique,
it demands that we appropriate Christ by faith continuously as our situation changes.
"Looking unto Jesus the Author and Finisher of Our Faith"
(Hebrews 12:2). Remember, we are Entirely Sanctified through
the simple exercise of faith, for we are Entirely Sanctified as we exercise faith
in Christ, in all of His relations to us. "But without
Faith it is impossible to please Him: for he that cometh to God must believe that
He is, and that He is a Rewarder of them that diligently seek Him" (Hebrews 11:6). And, our certainty is that Christ is sufficient to
meet our every need in life. "Not that we are sufficient
of ourselves to think any thing as of ourselves; but our sufficiency is of God"
(2Corinthians 3:5).
Though the purpose of this article is to better understand Charles G. Finney's Entire
Sanctification, it is only that we would be taught by the Spirit of God through "C. G. FINNEY, A Servant of the Lord Jesus Christ",
the "liberty wherewith Christ hath made us free"
(Galatians 5:1). Every truly willing heart possesses the capacity
to know with certainty the veracity of any doctrine. "If
any man will do His Will, he shall know of the doctrine, whether it be of God, or
whether I speak of Myself" (John 7:17). We need
not fear that we cannot understand the Truth of the Word of God or that we will not
be able to defend ourselves from the deception of the Wicked One. "26 These things have I written unto you concerning
them that seduce you. 27 But the
Anointing which ye have received of Him abideth in you, and ye need not that any
man teach you: but as the same Anointing teacheth you of all things, and is Truth,
and is no lie, and even as It hath taught you, ye shall abide in Him" (1John 2:26-27). May the LORD Jesus Christ reveal Himself to us as
our Saviour From Sinning. "And she shall bring forth a
Son, and thou shalt call His name JESUS: for He shall save His people from their
sins" (Matthew 1:21).
Let us close with Charles G. Finney's own words upon this subject of Entire Sanctification:
"Now I would by no means contend about the use of words; but still, it does appear to me, to be of great importance, that we use scripture language and insist upon men being 'perfect as their Father in Heaven is perfect,' [Matthew 5:48] and being 'sanctified wholly body, soul, and spirit.' [Or, 'sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless' (1Thessalonians 5:23).] This appears to me to be of the most importance for this reason, that if we use the language to which the Church has been accustomed upon this subject, she will as she has done, misunderstand us, and will not get before her mind that which we really mean. That this is so is manifest from the fact that the great mass of the Church will express alarm at the use of the terms perfection and entire sanctification, who will neither express or feel any such alarm if we speak of entire consecration. This demonstrates, that they do not, by any means, understand these terms as meaning the same thing. And although I understand them as meaning precisely the same thing, yet I find myself obliged to use the terms perfection and entire sanctification, to possess their minds of my real meaning. This is Bible language. It is unobjectionable language. And inasmuch as the Church understand entire consecration to mean something less than entire sanctification or Christian perfection, it does seem to me of great importance, that ministers should use a phraseology which will call the attention of the Church to the real doctrine of the Bible upon this subject. And I would submit the question with great humility to my beloved brethren in the ministry, whether they are not aware, that Christians have entirely too low an idea of what is implied in entire consecration, and whether it is not useful and best to adopt a phraseology in addressing them that shall call their attention to the real meaning of the words which they use?...
"I have been, within the last two or three years, deeply impressed with the fact, that so many professors of religion are coming to the ripe conviction that they never knew Christ. There have been in this place almost continual developments of this fact, and I doubt whether there is a minister in the land who will present Christ as the gospel presents Him, in all the fulness of His official relations to mankind, who will not be struck and agonized with developments that will assure him that the great mass of professors of religion do not know the Savior. It has been to my own mind a painful and a serious question, what I ought to think of the spiritual state of those who know so little of the blessed Jesus. That none of them have been converted, I dare not say. And yet, that they have been converted, I am afraid to say. I would not for the world 'quench the smoking flax or break the bruised reed,' [Matthew 12:20], or say any thing to stumble or weaken the feeblest lamb of Christ; and yet my heart is sore pained, my soul is sick; my bowels of compassion yearn over the Church of the blessed God. O, the dear Church of Christ! What does she know in her present state of gospel rest, of that 'great and perfect peace they have whose minds are stayed on God'? [Or, "Great Peace have they which love Thy Law: and nothing shall offend them" (Psalm 119:165). And, "Thou wilt keep him in Perfect Peace, whose mind is stayed on Thee: because he trusteth in Thee" (Isaiah 26:3)]" (from Charles G. Finney's "SANCTIFICATION- No. 9" ---New Window [April 22, 1840] in "The Oberlin Evangelist" ---New Window).
(Finney's "The Relations of Christ to the Believer" is a reproduction
of Lectures 62 through 67 of his "Lectures on Systematic Theology" [1851],
to which we have annotated Scripture. Since this article was intended as an introduction
to those lectures, we invite you to read them and explore further how the LORD Jesus
Christ makes possible your present and Entire Sanctification.
Also, for those who desire to escape sin and sinning, but are troubled that there
is no way to escape a sinful nature, read our article, "Must
We Then Sin?" ---New Window.)
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to Top
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THE RELATIONS OF CHRIST TO THE BELIEVER
BY THE
REV. CHARLES G. FINNEY
Text taken from
"LECTURES ON SYSTEMATIC THEOLOGY" ---New Window
LECTURES 62-67
The text was typed in by John , Terri, and Aaron Clark, and
the many friends of this Systematic. Thank you!
The only source for these lectures came from the printed 1851 English edition of
SYSTEMATIC THEOLOGY by Charles Finney.
Scripture Additions by Tom Stewart
Reformatted by Katie Stewart
The following lecture was given by Dennis Carroll.
LECTURE LXII. Back to Top
SANCTIFICATION.
VI. POINT OUT THE CONDITIONS OF THIS ATTAINMENT.
["And ye shall seek Me, and find Me, when ye shall search for Me with all your heart" (Jeremiah 29:13).]
["Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost" (Titus 3:5).]
By this I do not mean, that, were you disposed to exert your natural powers aright, you could not at once obey the law in the exercise of your natural strength, and continue to do so.
["For this is the Love of God, that we keep His Commandments: and His Commandments are not grievous" (1John 5:3).]
But I do mean, that as you are wholly indisposed to use your natural powers aright,
["The heart is deceitful above all things, and desperately wicked: who can know it?" (Jeremiah 17:9).]
without the grace of God, no efforts that you will actually make in your own strength, or independent of his grace, will ever result in your entire sanctification.
["Let us therefore come boldly unto the Throne of Grace, that we may obtain Mercy, and find Grace to help in time of need" (Hebrews 4:16).]
["We having the same Spirit of Faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak" (2Corinthians 4:13).]
They are the most easy and natural state of mind possible under such circumstances. So far from its requiring an effort to put them forth, it would rather require an effort to prevent them, when the mind is intensely considering those objects and considerations which have a natural tendency to produce them.
This is so true, that when persons are in the exercise of such affections, they feel no difficulty at all in their exercise, but wonder how any one can help feeling as they do. It seems to them so natural, so easy, and, I may say, so almost unavoidable, that they often feel and express astonishment, that any one should find it difficult to exercise the feelings of which they are conscious.["Knowledge is easy unto him that understandeth" (Proverbs 14:6).]
The course that many persons take on the subject of religion, has often appeared wonderful to me. They make themselves, their own state and interests, the central point, around which their own minds are continually revolving. Their selfishness is so great, that their own interests, happiness, and salvation, fill their whole field of vision. And with their thoughts and anxieties, and whole souls, clustering around their own salvation, they complain of a hard heart, that they cannot love God, that they do not repent, and cannot believe.
["Let no man seek his own, but every man another's wealth" (1Corinthians 10:24).]
They manifestly regard love to God, repentance, faith, and all religion, as consisting in mere feelings. Being conscious that they do not feel right, as they express it, they are the more concerned about themselves, which concern but increases their embarrassment, and the difficulty of exercising what they call right affections. The less they feel, the more they try to feel--the greater efforts they make to feel right without success, the more are they confirmed in their selfishness, and the more are their thoughts glued to their own interests; and they are, of course, at a greater and greater distance from any right state of mind. And thus their selfish anxieties beget ineffectual efforts, and these efforts but deepen their anxieties. And if, in this state, death should appear in a visible form before them, or the last trumpet sound, and they should be summoned to the solemn judgment, it would but increase their distraction, confirm, and almost give omnipotence to their selfishness, and render their sanctification morally impossible.
["A fool hath no delight in Understanding, but that his heart may discover itself" (Proverbs 18:2).]
It should never be forgotten, that all true religion consists in voluntary states of mind, and that the true and only way to attain to true religion, is to look at and understand the exact thing to be done, and then to put forth at once the voluntary exercise required.
["And thou, Solomon my son, know thou the God of thy father, and serve Him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek Him, He will be found of thee; but if thou forsake Him, He will cast thee off for ever" (1Chronicles 28:9).]
(1.) Should the question be proposed to a Jew, "What shall I do that I may work the work of God?" he would answer, Keep the law, both moral and ceremonial, that is, keep the commandments.
["The young man saith unto Him, All these things have I kept from my youth up: what lack I yet?" (Matthew 19:20).]
(2.) To the same inquiry an Arminian would answer, Improve common grace, and you will obtain converting grace, that is, use the means of grace according to the best light you have, and you will obtain the grace of salvation. In this answer it is not supposed, that the inquirer already has faith; but that he is in a state of unbelief, and is inquiring after converting grace. The answer, therefore, amounts to this; you must get converting grace by your impenitent works; you must become holy by your hypocrisy; you must work out sanctification by sin.
["And if by Grace, then is it no more of works: otherwise Grace is no more Grace. But if it be of works, then is it no more Grace: otherwise work is no more work" (Romans 11:6).]
(3.) To this question, most professed Calvinists would make in substance the same reply. They would reject the language, while they retained the idea. Their direction would imply, either that the inquirer already has faith, or that he must perform some works to obtain it, that is, that he must obtain grace by works of law.
A late Calvinistic writer admits that entire and permanent sanctification is attainable, although he rejects the idea of the actual attainment of such a state in this life. He supposes the condition of attaining this state or the way to attain it, is by a diligent use of the means of grace, and that the saints are sanctified just so far as they make a diligent use of the means of sanctification. But as he denies, that any saints ever did or will use all the means with suitable diligence, he denies also, of course, that entire sanctification ever is attained in this life. The way of attaining it, according to his teaching, is by the diligent use of means.
If then this writer were asked, "what shall I do that I may work the works of God?"--["28 Then said they unto Him, What shall we do, that we might work the works of God? 29 Jesus answered and said unto them, This is the work of God, that ye believe on Him Whom He hath sent" (John 6:28-29).]
or, in other words, what shall I do to obtain entire and permanent sanctification? his answer, it seems, would be: "Use diligently all the means of grace," that is, you must get grace by works, or, with the Arminian, improve common grace, and you will secure sanctifying grace. Neither an Arminian, nor a Calvinist, would formally direct the inquirer to the law, as the ground of justification. But nearly the whole church would give directions that would amount to the same thing. Their answer would be a legal, and not a gospel answer. For whatever answer is given to this question, that does not distinctly recognize faith as the condition of abiding holiness in Christians, is legal.
["4 Now to him that worketh is the reward not reckoned of Grace, but of debt. 5 But to him that worketh not, but believeth on Him that justifieth the ungodly, his Faith is counted for righteousness" (Romans 4:4-5).]
Unless the inquirer is made to understand, that this is the first, grand, fundamental duty, without the performance of which all virtue, all giving up of sin, all acceptable obedience, is impossible, he is misdirected. He is led to believe, that it is possible to please God without faith, and to obtain grace by works of law.
["But without Faith it is impossible to please Him: for he that cometh to God must believe that He is, and that He is a Rewarder of them that diligently seek Him" (Hebrews 11:6).]
There are but two kinds of works--works of law, and works of faith. Now, if the inquirer has not the "faith that works by love," [Galatians 5:6] to set him upon any course of works to get it, is certainly to set him to get faith by works of law. Whatever is said to him that does not clearly convey the truth, that both justification and sanctification are by faith,
["Therefore we conclude that a man is justified by Faith without the deeds of the Law" (Romans 3:28).]
["To open their eyes, and to turn them from darkness to Light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by Faith that is in Me" (Acts 26:18).]without works of law, is law, and not gospel. Nothing before or without faith, can possibly be done by any one, but works of law.
["Knowing that a man is not justified by the works of the Law, but by the Faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the Faith of Christ, and not by the works of the Law: for by the works of the Law shall no flesh be justified" (Galatians 2:16).]
His first duty, therefore, is faith; and every attempt to obtain faith by unbelieving works, is to lay works at the foundation, and make grace a result. It is the direct opposite of gospel truth.
Take facts as they arise in every day's experience, to show that what I have stated is true of almost all professors and non-professors. Whenever a sinner begins in good earnest to agitate the question, "What shall I do to be saved?" [Acts 16:30] he resolves as a first duty, to break off from his sins, that is, in unbelief. Of course, his reformation is only outward. He determines to do better--to reform in this, that, and the other thing, and thus prepare himself to be converted. He does not expect to be saved without grace and faith, but he attempts to get grace by works of law.["And they said, Believe on the LORD Jesus Christ, and thou shalt be saved, and thy house" (Acts 16:31).]
The same is true of multitudes of anxious Christians, who are inquiring what they shall do to overcome the world, the flesh, and the devil. They overlook the fact, that "this is the victory that overcometh the world, even our faith," [1John 5:4] that it is with "the shield of faith" [Ephesians 6:16] they are "to quench all the fiery darts of the wicked." [6:16]. They ask, Why am I overcome by sin? Why can I not get above its power? Why am I thus the slave of my appetites and passions, and the sport of the devil? They cast about for the cause of all this spiritual wretchedness and death. At one time, they think they have discovered it in the neglect of one duty; and at another time in the neglect of another. Sometimes they imagine they have found the cause to lie in yielding to one temptation, and sometimes yielding to another. They put forth efforts in this direction, and in that direction, and patch up their righteousness on one side, while they make a rent in the other side.
["No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse" (Mark 2:21).]
Thus they spend years in running round in a circle, and making dams of sand across the current of their own habitudes and tendencies. Instead of at once purifying their hearts by faith, they are engaged in trying to arrest the overflowing of the bitter waters of their own propensities. Why do I sin? they inquire; and casting about for the cause, they come to the sage conclusion, It is because I neglect such a duty, that is, because I do sin. But how shall I get rid of sin? Answer: By doing my duty, that is, by ceasing from sin.
Now the real inquiry is, Why do they neglect their duty? Why do they commit sin at all? Where is the foundation of all this mischief? Will it be replied, the foundation of all this wickedness is in the force of temptation--in the weakness of our hearts--in the strength of our evil propensities and habits? But all this only brings us back to the real inquiry again, How are these things to be overcome? I answer, by faith alone. No works of law have the least tendency to overcome our sins; but rather to confirm the soul in self-righteousness and unbelief.
The great and fundamental sin, which is at the foundation of all other sin, is unbelief. The first thing is, to give up that--to believe the word of God. There is no breaking off from one sin without this. "Whatsoever is not of faith is sin." [Romans 14:23] "Without faith it is impossible to please God." [Hebrews 11:6].
Thus we see, that the backslider and convicted sinner, when agonizing to overcome sin, will almost always betake themselves to works of law to obtain faith. They will fast, and pray, and read, and struggle, and outwardly reform, and thus endeavour to obtain grace.
Now all this is in vain and wrong. Do you ask, shall we not fast, and pray, and read, and struggle? Shall we do nothing but sit down in antinomian security and inaction? I answer, you must do all that God commands you to do: but begin where he tells you to begin, and do it in the manner in which he commands you to do it; that is, in the exercise of that faith that works by love. Purify your hearts by faith. Believe in the Son of God. And say not in your heart, "Who shall ascend into heaven, that is to bring Christ down from above; or who shall descend into the deep, that is, to bring up Christ again from the dead. But what saith it? The word is nigh thee, even in thy mouth, and in thy heart, that is, the word of faith which we preach." [Romans 10:6-8].
Now these facts show, that even under the gospel, almost all professors of religion, while they reject the Jewish notion of justification by works of law, have after all adopted a ruinous substitute for it, and suppose, that in some way they are to obtain grace by their works.
["Be ye therefore followers of God, as dear children" (Ephesians 5:1).]
Human experiences differ as human countenances differ. The whole history of a man's former state of mind, comes in of course to modify his present and future experience; so that the precise train of feelings which may be requisite in your case, and which will actually occur, if you are ever sanctified, will not in all its details coincide with the exercises of any other human being. It is of vast importance for you to understand, that you can be no copyist in any true religious experience; and that you are in great danger of being deceived by Satan, whenever you attempt to copy the experience of others. I beseech you therefore to cease from praying for, or trying to obtain, the precise experience of any person whatever.
["Looking unto Jesus the Author and Finisher of Our Faith" (Hebrews 12:2).]
All truly Christian experiences are, like human countenances, in their outline so much alike as to be readily known as the lineaments of the religion of Jesus Christ. But no further than this are they alike, any more than human countenances are alike.
But here let it be remembered, that sanctification does not consist in the various affections or emotions of which Christians speak, and which are often mistaken for, or confounded with, true religion; but that sanctification consists in entire consecration, and consequently it is all out of place for any one to attempt to copy the feelings of another, inasmuch as feelings do not constitute religion.
The feelings of which Christians speak do not constitute true religion, but often result from a right state of heart. These feelings may properly enough be spoken of as Christian experience, for although involuntary states of mind, they are experienced by true Christians. The only way to secure them is to set the will right, and the emotions will be a natural result.
["12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the Living God. 13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin" (Hebrews 3:12-13).]
It is common for persons, when inquiring upon this subject with earnestness, to think themselves hindered in their progress by a want of this, or that, or the other exercise or state of mind. They look everywhere else but at the real difficulty. They assign any other, and every other but the true reason, for their not being already in a state of sanctification. The true difficulty is voluntary selfishness, or voluntary consecration to self-interest and self-gratification. This is the difficulty, and the only difficulty, to be overcome.
["If any man come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be My disciple" (Luke 14:26).]
["21 Peter seeing him saith to Jesus, LORD, and what shall this man do? 22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou Me" (John 21:21-22).]
Now you should understand, that these views are the result and effect of faith in the promise of the Spirit, to take of the things of Christ and show them to you.
["But when the Comforter is come, Whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, He shall testify of Me" (John 15:26).]
Lay hold of this class of promises, and the Holy Spirit will reveal Christ to you, in the relations in which you need him from time to time. Take hold, then, on the simple promise of God. Take God at his word. Believe that he means just what he says; and this will at once bring you into the state of mind after which you inquire.
["I believe God, that it shall be even as it was told me" (Acts 27:25).]
Now, there probably never was a person who did not find himself disappointed in these respects. God says, "I will bring the blind by a way that they know not. I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them." [Isaiah 42:16].
This suffering your imagination to mark out your path is a great hindrance to you, as it sets you upon making many fruitless, and worse than fruitless attempts to attain this imaginary state of mind, wastes much of your time, and greatly wearies the patience and grieves the Spirit of God. While he is trying to lead you right to the point, you are hauling off from the course, and insisting, that this which your imagination has marked out is the way, instead of that in which he is trying to lead you. And thus in your pride and ignorance you are causing much delay, and abusing the long-suffering of God. He says, "This is the way, walk ye in it." [Isaiah 30:21]. But you say, no--this is the way. And thus you stand and parley and banter, while you are every moment in danger of grieving the Spirit of God away from you, and of losing your soul.["And grieve not the Holy Spirit of God, whereby ye are sealed unto the Day of Redemption" (Ephesians 4:30).]
[Or, "For as the Heavens are higher than the Earth, so are My Ways higher than your ways, and My Thoughts than your thoughts" (Isaiah 55:9).]
But,--
["And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the Name of the LORD Jesus, and by the Spirit of our God" (1Corinthians 6:11).]
Faith is rather the instrument or condition, than the efficient agent that induces a state of present and permanent sanctification. Faith simply receives Christ, as king, to live and reign in the soul. It is Christ, in the exercise of his different offices, and appropriated in his different relations to the wants of the soul, by faith, who secures our sanctification. This he does by Divine discoveries to the soul of his Divine perfections and fulness.
["10 That I may know Him, and the Power of His Resurrection, and the Fellowship of His Sufferings, being made conformable unto His Death... 15 Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you" (Philippians 3:10, 15).]
The condition of these discoveries is faith and obedience. He says, John xiv. 21-23: "He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Judas saith unto him, (not Iscariot,) Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." But I must call your attention to Christ as our sanctification more at large hereafter.
The following lecture was given by Dennis Carroll.
.
LECTURE LXIII. Back to Top
SANCTIFICATION.
CONDITIONS OF ENTIRE SANCTIFICATION.--Continued.
To ascertain the conditions of entire sanctification in this life, we must consider what the temptations are that overcome us. When first converted, we have seen, that the heart or will consecrates itself and the whole being to God.
["And being made perfect, He became the Author of Eternal Salvation unto all them that obey Him" (Hebrews 5:9).]
We have also seen, that this is a state of disinterested benevolence, or a committal of the whole being to the promotion of the highest good of being.
["30 And 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: this is the First Commandment. 31 And the Second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other Commandment greater than these" (Mark 12:30-31).]
We have also seen, that all sin is selfishness, or that all sin consists in the will's seeking the indulgence or gratification of self; that it consists in the will's yielding obedience to the propensities, instead of obeying God, as his law is revealed in the reason.
["Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof" (Romans 6:12).]
Now, who cannot see what needs to be done to break the power of temptation, and let the soul go free? The fact is, that the department of our sensibility that is related to objects of time and sense, has received an enormous development, and is tremblingly alive to all its correlated objects, while, by reason of the blindness of the mind to spiritual objects, it is scarcely developed at all in its relations to them. Those objects are seldom thought of by the carnal mind, and when they are, they are only thought of. They are not clearly seen, and of course they are not felt.
["Because the carnal mind is enmity against God: for it is not subject to the Law of God, neither indeed can be" (Romans 8:7).]
The thought of God, of Christ, of sin, of holiness, of heaven, and hell, excites little or no emotion in the carnal mind. The carnal mind is alive and awake to earthly and sensible objects, but dead to spiritual realities. The spiritual world needs to be revealed to the soul. The soul needs to see and clearly apprehend its own spiritual condition, relations, wants. It needs to become acquainted with God and Christ, to have spiritual and eternal realities made plain, and present, and all-absorbing realities to the soul.
["9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him. 10 But God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God. 11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God" (1Corinthians 2:9-11).]
It needs such discoveries of the eternal world, of the nature
and guilt of sin, and of Christ, the remedy of the soul, as to kill or greatly mortify
lust, or the appetites and passions in their relations to objects of time and sense,
and thoroughly to develop the sensibility, in its relations to sin and to God, and
to the whole circle of spiritual realities.
This will greatly abate the frequency and power of temptation to self-gratification,
and break up the voluntary slavery of the will. The developments of the sensibility
need to be thoroughly corrected. This can only be done by the revelation to the inward
man, by the Holy Spirit, of those great, and solemn, and overpowering realities of
the "spirit land," that lie concealed from the eye of flesh.
["5 Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of Hosts. 6 Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: 7 And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged" (Isaiah 6:5-7).]
We often see those around us whose sensibility is so developed,
in some one direction, that they are led captive by appetite and passion in that
direction, in spite of reason and of God. The inebriate is an example of this. The
glutton, the licentious, the avaricious man, &c., are examples of this kind.
We sometimes, on the other hand, see, by some striking providence, such a counter
development of the sensibility produced, as to slay and put down those particular
tendencies, and the whole direction of the man's life seems to be changed; and outwardly,
at least, it is so. From being a perfect slave to his appetite for strong drink,
he cannot, without the utmost loathing and disgust, so much as hear the name of his
once loved beverage mentioned. From being a most avaricious man he becomes deeply
disgusted with wealth, and spurns and despises it. Now, this has been effected by
a counter development of the sensibility; for, in the case supposed, religion has
nothing to do with it.
["24 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. 25 And when he cometh, he findeth it swept and garnished. 26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first" (Luke 11:24-26).]
Religion does not consist in the states of the sensibility, nor in the will's being influenced by the sensibility; but sin consists in the will's being thus influenced. One great thing that needs to be done, to confirm and settle the will in the attitude of entire consecration to God, is to bring about a counter development of the sensibility, so that it will not draw the will away from God. It needs to be mortified or crucified to the world, to objects of time and sense, by so deep, and clear, and powerful a revelation of self to self, and of Christ to the soul, as to awaken and develop all its susceptibilities in their relations to him, and to spiritual and divine realities.
["I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the Faith of the Son of God, Who loved me, and gave Himself for me" (Galatians 2:20).]
This can easily be done through and by the Holy Spirit, who takes of the things of Christ and shows them to us. He so reveals Christ, that the soul receives him to the throne of the heart, and to reign throughout the whole being. When the will, the intellect, and the sensibility are yielded to him, he develops the intelligence and the sensibility by clear revelations of himself, in all his offices and relations to the soul, confirms the will, mellows and chastens the sensibility, by these divine revelations to the intelligence.
["He that hath My Commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him" (John 14:21).]
IT IS PLAIN, THAT MEN ARE NATURALLY ABLE TO BE ENTIRELY SANCTIFIED, IN THE SENSE OF RENDERING ENTIRE AND CONTINUAL OBEDIENCE TO GOD; FOR THE ABILITY IS THE CONDITION OF THE OBLIGATION TO DO SO. BUT WHAT IS IMPLIED IN ABILITY TO BE AS HOLY AS GOD REQUIRES US TO BE?
["Be ye holy; for I am holy" (1Peter 1:16).]
The ready and plain answer to this question is--
["So God created man in His own image, in the image of God created He him; male and female created He them" (Genesis 1:27).]
["Therefore to him that knoweth to do good, and doeth it not, to him it is sin" (James 4:17).]
["There hath no temptation taken you but such as is common to man: but God is Faithful, Who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it" (1Corinthians 10:13).]
The first we all possess. The second we also possess, for nothing strictly is or can be duty, that is not revealed or made known to us. The third is proffered to us upon condition that we receive the Holy Spirit, who offers himself as an indwelling light and guide, and who is received by simple faith.
["For as many as are led by the Spirit of God, they are the sons of God" (Romans 8:14).]
The light and grace which we need, and which it is the office of the Holy Spirit to supply, respects mainly the following things:--
(1.) Knowledge of ourselves, our past sins, their nature, aggravation, guilt, and desert of dire damnation.["And when <the Comforter> is come, He will reprove the world of sin, and of righteousness, and of judgment" (John 16:8).]
(2.) Knowledge of our spiritual helplessness or weakness, in consequence of--
["Without Me ye can do nothing" (John 15:5).]
(i.) The physical depravity or morbid development of our natures. (See the distinction between moral and physical depravity, Lecture XXXVIII, II.)
["Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of Him that was to come" (Romans 5:14).]
(ii.) Of the strength of selfish habit.
["For the good that I would I do not: but the evil which I would not, that I do" (Romans 7:19).]
(iii.) Because of the power of temptation from the world, the flesh, and Satan.
["For we are the circumcision, which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh" (Philippians 3:3).]
(3.) We need the light of the Holy Spirit to teach us the character of God, the nature of his government, the purity of his law, the necessity and fact of atonement.
["And without controversy great is the Mystery of Godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into Glory" (1Timothy 3:16).]
(4.) To teach us our need of Christ in all his offices and relations, governmental, spiritual, and mixed.
["Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls" (Matthew 11:29).]
(5.) We need the revelation of Christ to our souls in all these relations, and in such power as to induce in us that appropriating faith, without which Christ is not, and cannot be, our salvation.
["Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works" (Titus 2:14).]
(6.) WE NEED TO KNOW CHRIST, FOR EXAMPLE, IN SUCH RELATIONS AS THE FOLLOWING:--
(i.) [KING] As King, to set up his government and write his law in our hearts; to establish his kingdom within us; to sway his sceptre over our whole being. As King he must be spiritually revealed and received.["13 I give thee charge in the sight of God, Who quickeneth all things, and before Christ Jesus, Who before Pontius Pilate witnessed a good confession; 14 that thou keep this Commandment without spot, unrebukeable, until the appearing of our LORD Jesus Christ: 15 which in His times He shall shew, Who is the Blessed and Only Potentate, the KING of Kings, and LORD of Lords; 16 Who only hath Immortality, dwelling in the Light which no man can approach unto; Whom no man hath seen, nor can see: to Whom be Honour and Power everlasting. Amen" (1Timothy 6:13-16).]
(ii.) [MEDIATOR] As our Mediator, to stand between the offended justice of God and our guilty souls, to bring about a reconciliation between our souls and God. As Mediator he must be known and received.
["For there is One God, and One Mediator between God and men, the man Christ Jesus" (1Timothy 2:5).]
(iii.) [ADVOCATE] As our Advocate or Paracletos, our next or best friend, to plead our cause with the Father, our righteous and all-prevailing advocate to secure the triumph of our cause at the bar of God. In this relation he must be apprehended and embraced.
["My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate <Greek, parakletos> with the Father, Jesus Christ the Righteous" (1John 2:1).]
(iv.) [REDEEMER] As our Redeemer, to redeem us from the curse of the law, and from the power and dominion of sin; to pay the price demanded by public justice for our release, and to overcome and break up for ever our spiritual bondage. In this relation also we must know and appreciate him by faith.
["And they sung a New Song, saying, Thou art Worthy to take the Book, and to open the seals thereof: for Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation" (Revelation 5:9).]
(v.) [JUSTIFICATION] As our Justification, to procure our pardon and acceptance with God. To know him and embrace him in this relation is indispensable to peace of mind and to release from the condemnation of the law.
["And not as it was by one that sinned, so is the Gift: for the judgment was by one to condemnation, but the Free Gift is of many offences unto justification" (Romans 5:16).]
(vi.) [JUDGE] As our Judge, to pronounce sentence of acceptance, and to award to us the victor's crown.
["For the Father judgeth no man, but hath committed all Judgment unto the Son" (John 5:22).]
(vii.) [REPAIRER OF THE BREACH] As the Repairer of the breach, or as the one who makes good to the government of God our default, or in other words, who, by his obedience unto death, rendered to the public justice of God a full governmental equivalent for the infliction of the penalty of the law upon us.
["And they that shall be of Thee shall build the old waste places: Thou shalt raise up the foundations of many generations; and Thou shalt be called, The Repairer of the Breach, The Restorer of Paths to Dwell In" (Isaiah 58:12).]
(viii.) [PROPITIATION] As the Propitiation for our sins, to offer himself as a propitiatory or offering for our sins. The apprehension of Christ as making an atonement for our sins seems to be indispensable to the entertaining of a healthy hope of eternal life. It certainly is not healthy for the soul to apprehend the mercy of God, without regarding the conditions of its exercise. It does not sufficiently impress the soul with a sense of the justice and holiness of God, with the guilt and desert of sin. It does not sufficiently awe the soul and humble it in the deepest dust, to regard God as extending pardon, without regard to the sternness of his justice, as evinced in requiring that sin should be recognized in the universe, as worthy of the wrath and curse of God, as a condition of its forgiveness.
["And He is the Propitiation for our sins: and not for ours only, but also for the sins of the whole world" (1John 2:2).]
It is remarkable, and well worthy of all consideration, that those who deny the atonement make sin a comparative trifle, and seem to regard God's benevolence or love as good nature, rather than, as it is, "a consuming fire" [Hebrews 12:29] to all the workers of iniquity. Nothing does or can produce that awe of God, that fear and holy dread of sin, that self-abasing, God-justifying spirit, that a thorough apprehension of the atonement of Christ will do. Nothing like this can beget that spirit of self-renunciation, of cleaving to Christ, of taking refuge in his blood. In these relations Christ must be revealed to us, and apprehended and embraced by us, as the condition of our entire sanctification.
["Herein is love, not that we loved God, but that He loved us, and sent His Son to be the Propitiation for our sins" (1John 4:10).]
(ix.) [SURETY OF A BETTER COVENANT] As the Surety of a better than the first covenant, that is, as surety of a gracious covenant founded on better promises; as an underwriter or endorser of our obligation: as one who undertakes for us, and pledges himself as our security, to fulfil for and in us all the conditions of our salvation. To apprehend and appropriate Christ by faith in this relation, is no doubt, a condition of our entire sanctification.
["But now hath He obtained a more Excellent Ministry, by how much also He is the Mediator of a Better Covenant, which was established upon Better Promises" (Hebrews 8:6).]
I should greatly delight to enlarge, and write a whole course of lectures on the offices and relations of Christ, the necessity of knowing and appropriating him in these relations, as the condition of our entire, in the sense of continued sanctification. This would require a large volume. All that I can do is merely to suggest a skeleton outline of this subject in this place.
["And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen" (John 21:25).]
(x.) [SUBSTITUTE] We need to apprehend and appropriate Christ as dying for our sins. It is the work of the Holy Spirit thus to reveal his death in its relations to our individual sins, and as related to our sins as individuals. The soul needs to apprehend Christ as crucified for us.
["And walk in love, as Christ also hath loved us, and hath given Himself for us an Offering and a Sacrifice to God for a sweetsmelling savour" (Ephesians 5:2).]
It is one thing for the soul to regard the death of Christ merely as the death of a martyr, and an infinitely different thing, as every one knows, who has had the experience, to apprehend his death as a real and veritable vicarious sacrifice for our sins, as being truly a substitute for our death. The soul needs to apprehend Christ as suffering on the cross for it, or as its substitute; so that it can say, That sacrifice is for me, that suffering and that death are for my sins; that blessed Lamb is slain for my sins. If thus fully to apprehend and to appropriate Christ cannot kill sin in us, what can?
["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" (Romans 12:1).]
(xi.) [RISEN FOR OUR JUSTIFICATION] We also need to know Christ as risen for our justification. He arose and lives to procure our certain acquittal, or our complete pardon and acceptance with God. That he lives, and is our justification we need to know, to break the bondage of legal motives, and to slay all selfish fear; to break and destroy the power of temptation from this source.
["Who was delivered for our offences, and was raised again for our justification" (Romans 4:25).]
The clearly convinced soul is often tempted to despondency and unbelief, to despair of its own acceptance with God, and it would surely fall into the bondage of fear, were it not for the faith of Christ as a risen, living, justifying Saviour. In this relation, the soul needs clearly to apprehend and fully to appropriate Christ in his completeness, as a condition of abiding in a state of disinterested consecration to God.
["Till we all come in the unity of the Faith, and of the Knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ" (Ephesians 4:13).]
(xii.) [MAN OF SORROWS] We need also to have Christ revealed to us as bearing our griefs and as carrying our sorrows. The clear apprehension of Christ, as being made sorrowful for us, and as bending under sorrows and griefs which in justice belonged to us, tends at once to render sin unspeakably odious, and Christ infinitely precious to our souls. The idea of Christ our substitute, needs to be thoroughly developed in our minds. And this relation of Christ needs to be so clearly revealed to us, as to become an everywhere present reality to us.
["Surely He hath borne our griefs, and carried our sorrows: yet we did esteem Him stricken, smitten of God, and afflicted" (Isaiah 53:4).]
We need to have Christ so revealed as to so completely ravish and engross our affections, that we would sooner die at once than sin against him. Is such a thing impossible? Indeed it is not. Is not the Holy Spirit able, and willing, and ready thus to reveal him, upon condition of our asking it in faith? Surely he is.
["Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the Blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of Grace?" (Hebrews 10:29).]
(xiii.) [HEALER] We also need to apprehend Christ as the one by whose stripes we are healed. We need to know him as relieving our pains and sufferings by his own, as preventing our death by his own, as sorrowing that we might eternally rejoice, as grieving that we might be unspeakably and eternally glad, as dying in unspeakable agony that we might die in deep peace and in unspeakable triumph.
["But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed" (Isaiah 53:5).]
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