"And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and give you an inheritance among all them which are sanctified."—Acts 20:32. "And inheritance among them which are sanctified by faith that is in me."—Acts 26:18. "For this is the will of God, even your sanctification."—1 Thess. 4:3.
"That ye be not slothful, but followers of them who through faith and patience inherit the promises. For when God made promise to Abraham, because he could swear by no greater, he sware by himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil."—Heb. 6:12-19.
"But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats and drinks, and divers washings and carnal ordinances, imposed on them until the time ofreformation. But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? And for this cause he is the mediator of the new testament, that by means of death, for the redemption of transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance."—Heb. 9:7-15.
"Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: ... Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein which are offered by the law; then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all ... For by one offering he hath perfected for ever them that are sanctified."—Heb. 10:5, 8-10, 14.
"Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing: but that it should be holy and without blemish."—Eph. 5:25-27.
"In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: ... in whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also after that ye believed ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory."
"Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works."—Tit. 2:14. "To perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham, that he would grant unto us, that we being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life."—Luke 1:72-75.
"Now to Abraham and his seed were the promises made. He saith not, And to seeds as of many; but as of one, And to thy seed, which is Christ ... For if the inheritance be of the law, it is no more of promise but God gave it to Abraham by promise." "That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith." "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."—Gal. 3:16, 18, 14, 29.
The Abrahamic covenant embraced a twofold nature: the promised seed, and the promised land. Isaac was the literal fulfillment of the promised seed; Canaan, the literal fulfillment of the promised land. These were but the foreshadowing of their great and glorious antitype, Christ and the gospel, which are the spiritual fulfillment of the promises made to Abraham.
"And in thy seed shall all the kindreds of the earth be blessed," which blessing begins in the regenerate heart, is perfected in the inheritance of entire sanctification, and consummated in that inheritance "reserved in heaven for us." That part which is yet reserved in heaven for us will be realized in due time, when this mortal shall put on immortality and the redemption of Christ shall be completed for spirit, soul, and body. We can all rejoice in this "blessed hope" which shall be fully realized when Jesus the resurrected Redeemer shall come again and fashion our dying bodies like unto his glorious body. But the object of this chapter is to point out the scriptures which teach us the blessed truth of the present-tense gospel inheritance, which in the redemption plan is to be realized by the people of God in this gospel dispensation, on this side of the second coming of Christ.
The blessed grace of entire sanctification is scripturally the bequest of God to his people. It is not simply the will of God in the sense that he desires us to have this experience, but it is truly a blood-bought inheritance, provided and willed by our Father through Jesus Christ to every child of God. This blessed experience of regeneration, or the divine birth, inducts us into the family of God, making us a scriptural heir to all the good things of Father's possessions. Father has perfected every necessary provision for every one of his children to come into immediate possession of this inheritance. A will or testament must specify the nature of the inheritance, mention distinctly the names of the heirs, must have the signature of the testator affixed in the presence of witnesses, should appoint an executor, and in every respect it must be perfect or it will not stand legally. Scripturally, this is equally as true. The New Testament is the will, which distinctly specifies the nature of the inheritance of the people of God "among them which are sanctified." The sanctified have entered into their possessions of this Holy Ghost Canaan, and now every regenerated child of God who knows his name is written in Father's family record—the Book of life—soon finds by reading the will that this inheritance is for him. He knows it as he reads and believes, and more and more the Holy Spirit leads him to meet all the spiritual conditions requisite to the coming into possession of this inheritance. He sees also in the will, the signature of the testator. He sees that the Father has authorized Jesus Christ to make this will of force. Legally, a will is not of force until after the death of the testator. Scripturally, this is equally a fact. The child of God sees that it requires the death of the testator to make it possible that he could be sanctified. He reads in the will that Jesus, the testator, suffered without the gate that he might sanctify his people with his own blood and that this is the will of God, even your sanctification.
We see in the will that Father has given every necessary instruction to enable us to meet every condition of entrance into this blessed possession. His word teaches us that as Abraham with faith and patience obtained the promise, so we should profit by his example. God has shown us through his covenant with Abraham that whathe promises he is ready and able to fulfill. He has shown his people, who are the heirs of this inheritance, the immutability of his counsel by his word and by his oath, that it is impossible for him to break his word and that we should come to him with perfect confidence that he will do just what he has promised.
There is a remarkable certainty in the fulfillment of this wonderful will. It is as far above any earthly will or testament as the heavens are higher than the earth. In an earthly will made by man, the very incident that makes the will of force also makes it liable to become annulled; for after the death of the testator there frequently is found a defect in the will, also there are instances where the heirs, dissatisfied with their portion of the inheritance, proceed by legal process to annul the entire will and have a new one made according to their own desires. But no such objections can possibly be brought against this divine will.
There are three reasons why it is absolutely beyond the power of man or principality to overthrow this will.
1. It is positively without fault. God had made a will, the old testament, which was defective. The apostle says, "For if that first covenant had been faultless,thenshould no place have been sought for the second."—Heb. 8:7. In the preceding verse he says, "But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant [testament or will], which was established upon better promises." The blood of those animals in the old covenant was acceptable under that dispensation, but it could not produce the desired effect in sanctification. It could only sanctify to the purifying of the flesh; could not reach the spiritual and moral nature of man; for there was no spiritual nor moral nature in the sacrifice. It was only a sacrifice of animal life; therefore it could only purify the flesh, or animal life, of man (Heb. 9:13) in a ceremonial sense. Therefore, the first will or testament was necessarily defective, and God himself has annulled it. Heb. 8:13. But Father's last will is vastly different. It is complete, perfect, and utterly without fault.
2. It is so divinely and infinitely perfect in its power to sanctify and reach every inmost need of the heart that none of the heirs can possibly become dissatisfied with theirindividual portion; for this portion is the entire inheritance for each individual heir. It is not divided into certain bounded portions for different heirs, but each is entitled to the entire inheritance, and can come into the full enjoyment of the whole possession without diminishing, in the least degree, the privilege of every heir to enjoy the same. This makes it unspeakably satisfactory. But what yet adds to it in its power to satisfy, is that, the sacrifice which was required to bring this will and testament into force was the precious blood of Christ. The great purpose of God in this judicial sacrifice was that the sins of the world might be forgiven, that we might thus become the sons of God and heirs of this inheritance. But, my dear brother and sister, our Saviour had also another purpose in view in this stupendous sacrifice. He gave himself for the church, that he might sanctify and cleanse it. Eph. 5:25, 26 and Heb. 13:12.
Ah, dear reader, do you not see your inheritance in this? His blood can sanctify wholly our spiritual, moral and physical nature. The blood of the old will had no spiritual nor moral power in it at all; therefore, no wonder it could sanctify only to the purifying of the flesh. But, oh, the matchless, marvelous grace of God to prepare a sacrifice (a body—Heb. 10:5) pure and spotless spiritually, morally, and physically, which blood can cleanse our corresponding nature spiritually, morally, and physically, and reaching every spot of our entire being, make us clean from the least and last remains of sin. In comparing these sacrifices no wonder the apostle asks, "How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?" Truly, when we have obtained this inheritance we can sing with the inspired poet
"I have found it, Lord, in thee,An everlasting store,Of comfort, joy, and bliss to me,How can I wish for more?"
"I have found it, Lord, in thee,An everlasting store,Of comfort, joy, and bliss to me,How can I wish for more?"
Praise God for the cleansing which reaches our inmost soul and saves to the uttermost! It, therefore, readers, is impossible for the heir to become dissatisfied with the inheritance.
3. To make the inheritance doubly certain, we have already seen that God has confirmed it by two immutable things; his word, and his oath; but to add still more to this matter and make it absolutely certain and impossible for any principality or power to overthrow this will, God has appointed Jesus Christ to be executor of his own will. From a human standpoint this would be impossible; for the will could not be of force at all while the testator was alive, and his death would render him incapable of any part in it as an executor. But with God these things are possible; for when the testator died that he might bring this will into force, he could not be holden by the power of death; but arose again from the dead, that he might lead captivity captive and give gifts unto men. Thus he has become the executor of his own will, and now stands ready to bestow upon every heir the full possession of his inheritance.
Dear reader, this is the glorious land of promise of which the land of Canaan was but a type. The children of Israel were the heirs of that land because they were the children of Abraham. We are heirs to this Holy Ghost Canaan because we are the children of God through Christ. This Holy Spirit life can only be obtained through this God-appointed plan. It is the "inheritance among them which are sanctified." God gave it to Abraham by promise, and as his faith grasped hold on the promises he saw beyond the literal seed into the blessings of the gospel of Christ and this glorious Holy Spirit life. Christ has fulfilled these promises which Abraham saw and believed; and now the apostle can truly say in looking over this wonderful plan, that "they which be of faith are blessed with faithful Abraham. That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith."—Gal. 3:9, 14.
"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."—Heb. 11:6.
"That they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me."—Acts 26:18.
"Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand."—Rom. 5:1, 2.
Faith in the blood of Christ. "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate."—Heb. 13:12. "But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin."—1 John 1:7.
Dead to sin by faith. "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin ... Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord."—Rom. 6:6, 7, 11.
Free from sin by faith. "Being then made free from sin, ye became the servants of righteousness ... For as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness ... But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life."—Rom. 6:18-22. "Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed."—John 8:34-36.
"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.... He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was 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. In this the children of God are manifest, and the children of the devil."—1 John 3:5-10.
A pure heart by faith. "And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them, purifying their hearts by faith."—Acts 15:8, 9.
We receive the Holy Spirit by faith. "That the blessing of Abraham might come on the Gentiles through Jesus Christ: that we might receive the promise of the Spirit through faith."—Gal. 3:14. "That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost."—Rom. 15:16. "If ye then, being evil [earthly], know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?"—Luke 11:13.
Sanctification is a redemption blessing offered to us upon specified conditions. The natural and general blessings of God toward men, such as the sunshine, rain, and all other temporal or earthly blessings, may be received alike by both saint and sinner, who come into conformity with the natural laws by which these natural blessings are governed. Every redemption or spiritual blessing is also governed by divinely fixed laws, which if complied with will invariably bring to us all that is contained in the promise. God is able to bestow upon us these blessings unconditionally if this should be his sovereign will in some individual instances; but according to his redemption plan there is no assurance given to anyone for any of these specified blessings without a strict conformity to divine law. The word of God plainly sets forth the laws upon which these different redemption blessings are based. Repentance and faith are the laws of justification. It is a divinely established factthat God cannot lie. He has forever settled his word in heaven and also upon earth; therefore, it is impossible that any sinner should comply with the laws of repentance and faith and not be justified. Consecration and faith are the laws of sanctification, which if complied with, must necessarily bring us into this glorious soul-rest.
We have considered the law of consecration as a condition of sanctification in a previous chapter; and from the quoted texts in this chapter we will now briefly consider the law of faith. These laws are definitely fixed, and must as definitely be complied with. A definite consecration and a definite faith will produce a definite experience. One great lack in the church today is a lack of definiteness. The doctrine of sanctification must be more definitely taught by God's anointed ministry, who have themselves definitely met the conditions, both to obtain and retain this definite experience. When it is definitely taught it will consequently be definitely sought and obtained.
In the apostle's commission we distinctly see that we are sanctified by faith. Acts 26:18. We also see that Jesus suffered on the cross that he might sanctify us with his own blood. This points us to the fact that we must have faith in his blood. This grace is purchased for us, and now it is for us to receive it. We also see that he has made provision in this same purchase that we may be kept sanctified. This is upon the simple condition of walking in the light as he is in the light. The result of which is: his blood cleanseth us from all sin. These precious truths will do us no good if we do not believe them. No heart can ever receive the benefits of this inestimable purchase without faith. Faith is the hand that reaches out and takes it. Jesus can do no more than he has done to bring it to us. He holds it out to us, all perfect and complete, and as we meet the conditions of consecration and faith it becomes ours.
The apostle teaches us in Rom. 6:11 to reckon ourselves "dead indeed unto sin." This can be done only by faith. The reckoning of faith is a very simple process; it is just believing God. Abraham believed God, simply reckoned that what God said was true, and then God counted something to Abraham. He counted it to him for righteousness.
This is the divine law of faith. When we believe it is so because God says it, then God makes it so because we believe it. This law applies to all the graces of the gospel alike. It is a sad fact that some professing Christians do not believe we can be sanctified in this life. Now, it is utterly impossible for such people to get it. They do not believe. The blood of Christ cannot sanctify them in this condition. It is not for them at all. It is only for them that believe, and of course no one can believe for it in the scriptural sense without having met the condition of scriptural consecration. Then the scriptural reckoning will bring the scriptural and satisfactory result.
Let us illustrate with a simple mathematical reckoning. In a case of addition we take two numbers and reckon them together before we get the sum. It can never be obtained any other way. The two numbers are entirely distinct and separate from each other until they are reckoned together. It is the reckoning that produces the sum. This is exactly true in the process of faith. The justified believer comes to God for his inheritance of sanctification. He makes the absolute and definite consecration. He sees that the blood of Jesus has been shed that he may be sanctified. This is Jesus' part. The consecration is the believer's part. There are the two separate parts which, if they are not reckoned together, will never produce the result. We might say that we have now made the consecration, and can do no more. This would be a mistake, we can do more: we have not yet done the reckoning. We can take the two parts, the blood of Jesus and our consecration, and by faith add them together, and according to the immutable law of God, which is the law of faith, the sum of the reckoning is, our sanctification. This is the scriptural method of obtaining this experience; and as we from henceforth reckon ourselves dead indeed unto sin upon the condition of an absolute, unbroken consecration, we may rest assured that the blood of Jesus keeps us cleansed from all sin. The fact that some one may say he does not believe we can be kept free from sin, by no means affects this divine law. It is as true as heaven, despite all the unbelief of men. Oh, the power of the sin-cleansing blood! Can we not say with deep, heartfelt reality,
"Hallelujah for the cleansing;It has reached my inmost soul"?
"Hallelujah for the cleansing;It has reached my inmost soul"?
Truly it is the sweet soul-rest, the heavenly Canaan of the soul, which is the inheritance of the people of God.
The apostle Peter, in his testimony of the inwrought grace of God at Pentecost, speaks of this law of faith, which effected in him and his brethren at Jerusalem, as well as the household of Cornelius upon the event of their induction into this glorious grace, the experience of heart purity, "and put no difference between us and them, purifying their hearts by faith." This is one phase of sanctification, and according to the testimony of Peter, was a part of the pentecostal experience. The other phase of it is, in the previous verse of this testimony, "giving them the Holy Ghost, even as he did unto us." This is explained by the apostle Paul. "That we might receive the promise of the Spirit through faith."—Gal. 3:14. Now if we turn to Rom. 15:16, again we see that we are "sanctified by the Holy Ghost." Certainly it could not be made more plain than these scriptures set it forth. We receive the pure heart and the Holy Spirit by faith, which experience is scripturally termed sanctification; therefore, we can understand the language of Jesus in that part of the commission of the apostle already quoted: "and inheritance among them which are sanctified by faith that is in me."
Dear brother and sister, let us magnify God and the name of Jesus for our inheritance, and if there should be one reader who has not yet entered into this promised land, let us go over at once and possess it.
We see a beautiful example of faith in the experience of the children of Abraham crossing the Jordan to enter into their literal inheritance. The priests that bore the ark, which went before the people, were to be the first to go down into the stream, which, God had said, should be divided, and the people should go over into their inheritance. As they came down to the river, their feet were dipped into the stream before the waters parted. God had promised it. They believed it and obeyed accordingly, and God fulfilled his promise; the waters were parted, and they all passed over. How different this was from those who, forty yearsprevious to this event had been brought by the hand of God to Kadesh Barnea, who had all the promises of God in their favor, that he would cause them to go in and possess the land. But because of unbelief they were sent back into the wilderness, to wander and die. This literal Canaan was their promised land, their land of rest, their very own; God had promised Abraham that it should be possessed by his seed. But these forfeited it because of unbelief. This was the type of this spiritual inheritance of sanctification, our land of rest, our very own, which we, the spiritual seed of Abraham through faith in Christ, are to go into and possess.
The apostle gives us some wholesome admonition upon the importance of seeking to enter in. "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God."—Heb. 3:4. An evil heart of unbelief will most certainly cause us to lose our inheritance. We are made partakers of it only by faith. As certainly as the unbelief of literal children of Abraham caused them to be rejected and disinherited, so will unbelief cause the same sad result in losing the spiritual inheritance. They provoked God with their unbelief, and he who had sworn to Abraham that his seed should possess Canaan, now sware that these unbelieving ones should not enter in. They could not enter in because of unbelief. God's word was not broken, however; for he brought into this land those of the children who, their unbelieving fathers said, would become a prey to the inhabitants of the land. And, what still keeps God's word from being broken is, that he has opened to us this glorious spiritual land, and tells us to go over and possess it. Dear brother, are you at Kadesh Barnea today, and afraid of the giants? God has given the land to us. The message of reproof comes to you with this solemn and important question, "How long are ye slack to go to possess the land which the Lord God of your fathers hath given you?"
This gospel of sanctification is preached to us today as the gospel of literal Canaan was preached to those descendants of Abraham in that day. It did not profit them, not being mixed with faith in them that heard it. The apostle says, "We which have believed do enter into rest,"but more must enter in. God's promise to Abraham must yet be more completely fulfilled. The question is simply left with us, Will we enter in or will we not? If we will not, then the inheritance will be given to others, and we will lose the blessed soul-rest that is provided in this redemption for the people of God. In his exhortation to us, the apostle says "Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief."
"Oh, this blessed holy rest,On my Jesus' loving breast.Oh, the sweetness and completenessOf perfected holiness."
"Oh, this blessed holy rest,On my Jesus' loving breast.Oh, the sweetness and completenessOf perfected holiness."
The baptism with the Holy Ghost and fire, the entering into the heavenly inheritance of Canaan, and the possession of the land, and all the blessings that follow are unmistakably a process of addition to the already blessed experience of the justified soul. This addition is scripturally termed "sanctification." No mortal language can ever express how much of an addition it is; but there must necessarily precede this marvelous grace, a definite and absolute subtraction, a loss of all things for the excellency of Christ, a complete self-abnegation, which has been mentioned in a previous chapter upon consecration. Until this absolute loss of all things has been truly experienced, there cannot be obtained the gain of this additional experience. We cannot lay hold of the promised inheritance until we completely let go of everything else that has been called our own.
There is, within our spiritual, moral, and physical nature, a depravity, "our old man," which must be extracted before we can possess the purity of heart so plainly taught in the word of God. This depravity is so deeplyembeddedin, and interwoven into, our affections and nature, that, like a closely fitting garment, it seems a part ofus; and were it not for the plain teachings of the word of God, and the power of the all-cleansing blood of Christ which can reach the inmost center of our nature, purging out all unnatural tendencies and unholy tempers, the justified believer might conclude that this inborn depravity must be permitted to exist and remain with us all through life. But thank God! there is a remedy in this great redemption plan. The heart can be purified and become a holy temple for the indwelling of the Holy Ghost. This depends upon the plainly specified conditions taught in the word of God. He will prepare the temple for his abode if we but furnish him an absolute consecration of the temple. This is our part in this preparatory stage of the work of sanctification. In order that he may purify our nature, we must yield up to him everything that is to be purified. This process involves the loss of all things; for when the heart is thus yielded, everything that it clings to is also yielded, and then, and only then, can the blood of Christ be applied for a perfect cleansing. This is where the subtraction work is effected, where every vestige of depravity is removed from the heart; because it has for this purpose yielded to Jesus. The following scripture sets forth this experience.
"Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin."—Rom. 6:6. It cannot be improved upon nor cultivated. It is sinful in nature, and must be dealt with according to the redemption law of crucifixion. It is condemned and must die. It is utterly worthless to God, and harmful to man; therefore, it must die. It clings to life with remarkable tenacity, and it is not within the power of man alone to put it to death. It has so entwined itself into our affections that they and each of their objects must be absolutely yielded up to death, even the most sacred treasures of the heart; so that the true work of purity may be perfectly wrought within us. To simply yield up our old man for his destruction would be but a pleasant sacrifice; for every justified believer who has obtained the knowledge of this enemy within becomes anxious for his destruction. It is not the yielding up of our old man, therefore, that seems such a loss to us; but when we see that our whole being, spirit, soul, and body, with every affection and its object, must be yielded up and truly laid upon the altar, we realize the subtraction process of sanctification—the loss of all things. Our old man cannot be crucified until everything is thus first yielded up. As long as any one object of our affection is withheld, the consecration is incomplete and the affections can not be purified from this depravity; hence the necessity of an absolute yielding up of everything, to obtain the excellency of this heavenly grace. In this condition we can assuredly experience the meaning of the words: "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed." Thank God! this is a present-tense experience for everyone who is willing to be conformed to the perfect will of God. In this condition, Jesus can have the perfect right of way within, and work in us that which is well-pleasing in his sight.
Some one might wonder if we are never permitted in this truly consecrated condition, to set our affections upon anything in this world, or, if we can possess anything as our own, if all must be yielded up and laid upon the altar. If our affections and every object of the same are yielded to Jesus, then we certainly cannot have them placed upon anything else. This is one of the grand provisions of his grace. Jesus now gets between us and every object of our affections. He not only has our affections, but he has the objects of our affections. In the consciousness of this loss to us we also become conscious of the loss of our old, depraved nature, and the gain of a glorious, heavenly purity which we before did not possess. But above all things, we become conscious of the fact that Jesus has become enthroned within our hearts, and now has full control of our entire being. In him we possess all things. He gives us back, with himself, everything that is good for us: father, mother, brother, sister, and every God-given blessing that we had yielded up to him. But they do not seem to us now like they did before. There is something between us and them. What is it? It is Jesus! This makes every blessing so much more precious to us now. A sacredness exists between us and our loved ones which we never realized before. They nowget our love only as they get it through Jesus, for he is between us and them. Praise God for this precious experience! We gave everything, our all, for him. He purified our hearts and now gives everything, his all, to us. Without the subtraction of our all, first, we cannot obtain the addition, his all. Thus, after all, we lose nothing but the depravity of our nature, which loss, of course, involves the loss of all things for the time being, but means the gain of all things in the fullness of Christ.
The apostle Paul expresses this crucifixion in his testimony in Gal. 2:20 "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." There was something of the apostle that was crucified. It was the same as he speaks of in Rom. 6:6, "our old man." That depraved, carnal self, the proud, haughty Pharisee, the great Saul of Tarsus who considered himself of such importance among men. This was theIthat was crucified; but there was anIwho still lived. This was the humble, sanctified Paul, the servant of Jesus Christ, who now considered himself less than the least of all saints, and not worthy to be called an apostle. What a contrast between the twoI's. The one, the bigI; the other, the littleI. They are exactly of opposite natures. The one was Paul's "old man," the other his humble individual self. Jesus and the big I cannot rule together in the same heart.
How many there are today who have not reached the death experience. They have had their sins forgiven and realize that they are the children of God; but they cannot say that they are crucified with Christ, in the sense of the actual death of their old man. How many there are who are conscious of this inward foe, and yet are taught that it can never become dislodged from their nature and crucified. Praise God! he has provided a remedy in the blood of Christ. By faith in this blood the consecrated believer can receive the cleansing. The depraved nature is crucified, and Christ now takes supreme control of the holy temple.
The language of the apostle in Gal. 6:14 also expresses the same experience: "But God forbid that I should glory,save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." The blood of the cross has destroyed that inward nature which was the point of contact with the world. As long as this exists within, the world has a strong claim upon us, which, so long as it exists within us, will assert its nature, and, if permitted, will communicate with the world, and cause defeat in our Christian life, so that we cannot conscientiously say we are dead to the world: for there is something within us yet that is actually alive in this respect. This is the point of inward contact with the world, which, when brought into crucifixion, changes our inward condition and enables us to truly say with the apostle, that the world is crucified unto us and we unto the world, by the blood of the cross of Christ, and the life we now live in this mortal body, which is the temple of the Holy Ghost, we live by the faith of the Son of God, who has all power to keep us in the divine law of the Spirit of life in Christ Jesus, which makes and keeps us free from the law of sin and death.
In Matt. 15:13 we have this same doctrine of cleansing expressed in the words of Jesus: "Every plant, which my heavenly Father hath not planted, shall be rooted up." While it is true that Jesus was speaking of the doctrines of the Pharisees in this instance, we can see beyond the simple doctrines and traditions of men, which are but the outgrowth of this root of depravity which our heavenly Father never planted in the nature of man. The depraved heart is the fertile soil which spontaneously grows all these evil things which Jesus mentions in this parable. The root is there, and so long as it remains, there cannot be a satisfactory Christian life. But the heavenly decree has been uttered by the Redeemer himself, that this plant shall be rooted up, which rooting up can be testified to by thousands of blood-washed saints today. Many plain scriptures teach us that this experience of heart purity was a recognized fact in the apostolic days. Jesus taught that it was attainable and told of its blessings when in Matt. 5:8 he speaks of the pure in heart. John writes: "And every man that hath this hope in him purifieth himself, even as he is pure." Paul says that "the end of the commandment is charity out of a pure heart" (1 Tim. 1:5), and in the same letter he writes:"Holding the mystery of the faith in a pure conscience."—Chap. 3:9. Also in Chap. 4:12, he writes: "Let no man despise thy youth: but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity." In Chap. 5:22, he says, "Keep thyself pure." In 2 Tim. 2:22 we are taught that many of the saints had this experience of cleansing: "Flee also youthful lusts; but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart."
The prophet Malachi saw the glorious fullness of this gospel salvation as he beheld and spake by the Spirit: "And he shall sit as a refiner and purifier of silver and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness."—Mal. 3:3.
All these plain texts set forth the doctrines of cleansing beyond question. Then when Peter takes the witness-stand (Acts 15:9) and testifies that he and all the one hundred twenty at Pentecost, and afterward the household of Cornelius, received the cleansing at the time of the outpouring upon them of the Holy Spirit, we must acknowledge that God certainly is no respecter of persons, and has the same measure of grace for his people in this evening time of the gospel day. Praise his holy name! Let us magnify and exalt the power of the all-cleansing blood, for it can reach beyond the inmost depths of our fallen nature and wash us whiter than snow. "For if the blood of bulls and of goats, and the ashes of a heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?"—
"Oh, now I see the cleansing wave,That fountain deep and wide;Jesus, my Lord, mighty to save,Points to his wounded side."The cleansing stream, I see, I see,I plunge, and oh, it cleanseth meOh, praise the Lord, it cleanseth me!It cleanseth me, yes, cleanseth me."
"Oh, now I see the cleansing wave,That fountain deep and wide;Jesus, my Lord, mighty to save,Points to his wounded side."The cleansing stream, I see, I see,I plunge, and oh, it cleanseth meOh, praise the Lord, it cleanseth me!It cleanseth me, yes, cleanseth me."
"The cleansing stream, I see, I see,I plunge, and oh, it cleanseth meOh, praise the Lord, it cleanseth me!It cleanseth me, yes, cleanseth me."
Definition ofperfection: Unblemished, blameless, pure.
We are commanded to be perfect. "Be ye therefore perfect, even as your Father which is in heaven is perfect."—Matt. 5:48. "For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you."—2 Cor. 13:9, 11. "Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection."—Heb. 6:1.
We must be perfect in love. "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself."—Luke 10:27. "And above all these things put on charity, which is the bond of perfectness."—Col. 3:14. "But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him."—1 John 2:5. "If we love one another, God dwelleth in us, and his love is perfected in us.... 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."—1 John 4:12, 17.
Perfect in unity. "For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren."—Heb. 2:11. "And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall believe on me through their word: that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me."—John 17:19-23.
Perfect in Christ. "Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus." "And ye are complete in him, which is the head of all principality and power." "Epaphras, who is one of you, a servant of Christ, saluteth you, always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God."—Col. 1:28; 2:10; 4:12.
Perfect in purity. "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. And every man that hath this hope in him purifieth himself even as he is pure."—1 John 3:2, 3. "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."—2 Cor. 7:1. "And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: to the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints."—1 Thess. 3:12, 13.
This perfection is attainable. "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."—Eph. 4:13. "Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you."—Phil. 3:15. "For by one offering he hath perfected forever them that are sanctified."—Heb. 10:14. "For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God."—Heb. 7:19. "Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience."—Heb. 9:9.
A perfection not attainable in this life. "Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus."
Christian perfection is not maturity in wisdom, grace, or knowledge. "Ye therefore, beloved, seeing ye know thesethings before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ."—2 Pet. 3:17, 18.
Christian perfection is looked upon by some as an impossibility in this life; but when we turn to the word of God and see the many plain texts upon the subject, it must become evident to every candid mind that it is in the plan of redemption that every child of God should attain to it. It would not be according to the nature of divine grace to require of us anything we could not do. No reasonable earthly parent would demand an impossibility of a child, and it is certain our heavenly Father would not command us to be "perfect even as he is perfect" unless he has provided abundant grace to bring us up to this blessed experience. According to our own power or ability we could never reach such an exalted plane, for it is not within the power of man to change his depraved nature, and every self-effort to reach a state of perfection is but vain. But God is able to make all grace abound and as an All-wise Father he has made it possible that we should be perfect.
From the scriptures quoted we can plainly see that the perfection required of us is reasonable and just. Had he commanded us to be perfect in knowledge, wisdom, judgment, or in anything else in an absolute sense, we would be forced to the conclusion that God has either required an impossibility of us or it is not for us to attain in this life and therefore belongs only to the resurrected state. But we can clearly see the nature of his requirements and that they are all within the limits of his grace toward us in this life.
When Jesus commanded us to be perfect (Matt. 5:48) we can quite easily comprehend his meaning when we notice in the few preceding verses that we should be perfect in love, even to the extent that we shall love our enemies, that we may indeed be the children of our Father which is in heaven. The children of this world love those that love them. It is an easy matter and quite natural to do this. But to love our enemies is very contrary to the depraved nature; unless there has been the cleansing wrought within, there will be some inward consciousness of hatredtoward those who despitefully use and persecute us. The high standard of righteousness which Jesus teaches here and throughout this chapter is the standard of sanctification. The love of God must be perfected in us, which destroys every element of the old nature, of which hatred is a prominent characteristic.
The first and great commandment, both of the old and new dispensation, "Thou shalt love the Lord thy God with all thy heart," etc., is also a standard too high to be attained perfectly without the experience of entire sanctification. This commandment was given during the old dispensation; but it was not possible then that it could be kept perfectly, for there was no provision then made to destroy the power of, and cleanse the heart from, inbred depravity. The blood of those sacrifices could do no more than sanctify "to the purifying of the flesh." The inward condition of the heart could not be changed. Thus we see clearly that this commandment could not be kept in the New Testament sense of perfect love. Now, the blood of Jesus, which he shed on the cross that he might sanctify and cleanse our hearts, can make us holy. When the heart has realized the power of this cleansing and the love of God "shed abroad in our hearts by the Holy Ghost," we can in deed and in truth love the Lord our God with all our heart, soul, mind, and strength. Praise God for his wonderful love to us! He furnishes the love with which to love him. If we but give him our hearts he will furnish all the rest. He wants an empty, clean vessel into which to pour out his love, that it may be manifested in this dark and sinful world.
Oh, that every child of God could see the imperative need of an absolute consecration and then cheerfully and voluntarily meet the conditions of the same, so that God could fill each heart with love, and cause each one to know what it means to love God with all our heart. As long as our affections are divided between God and anything else, our love is not perfect and until the regenerate heart has made the scriptural consecration, there will be a divided condition of the affections. The obedient regenerate heart dwells in God, and thus is taught of God the necessity of the perfect consecration, which, when fully complied with, enables the perfect cleansing to become effected. Theapostle John says, "Herein is our love made perfect," and "his love is perfected in us."
No one can ever be fully satisfied in this redemption life until this second work of grace is accomplished in the heart. Justification brings us into the blessed kingdom of God's love. Sanctification perfects his love in us. This second grace enables us to realize not only the meaning of perfect love, but we also comprehend the glorious fact that God has wrought in us perfect purity and holiness. This implies our being perfect in God's will, and because we have yielded our will completely to him. Every disposition of our will which sought its own way is now in perfect conformity with his and as Jesus could say in Gethsemane, "Thy will be done," which meant death on Calvary to him, so we have said the same to God with a vivid consciousness that once for all it meant death to us. It has required the perfect will of Jesus to obtain this grace of sanctification for us, and it now requires our perfect will to receive it from him. Here is where we can stand perfect and complete in all the will of God. Another beautiful characteristic of sanctification is perfect unity. One of the most striking features of the religious world today is division among those who profess to believe in and follow Christ. There is no greater evil existing than this. Men have made creeds and sects and have persuaded the people to join them, until the disgusting spectacle of division is seen everywhere, and the non-professing world is amazed at the sickening sight. Hireling preachers are pleading for their respective denominations, and while many honest children of God are dissatisfied with this sad state of affairs, they are taught from the pulpit that God has made these divisions and it is the duty of every Christian to join and support them. But such is not the will of God; he has designed that his people should all be one, and in his prayer Jesus expresses the extent of this unity. "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us." This certainly implies a wonderful and perfect unity. Many sect advocates cry, "Impossible, impossible; God's people cannot be one." But the whole theme of Jesus' prayer is unity. As we carefully read this prayer we can readily perceive the divine method to effectthis unity. It is plain and simple: "Sanctify them through thy truth: thy word is truth.... Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one." Then in Heb. 2:11 we see again that this is God's plan—"For both he that sanctifieth and they who are sanctified are all of one."
This grace not only brings us into a perfect inward unity with Jesus himself, but it just as truly brings us all into a perfect inward unity with each other. Divisions, sects, and factions are productions of the flesh (Gal. 5:19-21) and not of the Spirit. Sanctification destroys all the works of the flesh and extracts the very root itself and renders divisions impossible. Every sect yoke is destroyed because of the anointing. Isa. 10:27. It is the work of the Holy Spirit to effect this unity in us with God and with each other. Every human effort to accomplish this must necessarily end in failure. There are many efforts today to effect a union among Christians, but union is not scriptural unity. Union of sects is far from the scriptural unity of believers. A union consists upon a human basis and may consist of a union of sects, or a union of individuals, without any conditions of spirituality whatever. Each individual or body retaining its distinctive and separate division. Scriptural unity is based upon the inner-wrought grace of sanctification, where everything non-spiritual is entirely destroyed and the Holy Spirit has the right of way in every respect according to the perfect will of God.
It is only as we are thus perfected in this grace that the prayer of Jesus will be fully answered and his people lose every vestige of division. No sanctified heart can remain loyal to anything that separates the people of God. All sect holiness is below the Bible standard, for it upholds that which sanctification destroys. This is a far-reaching assertion, but in the light of God's word it is true. Many have lost this experience by listening to the perverted teachings of false shepherds and remaining in sectism. God says the "anointing" breaks and destroys the yoke, and no sect yoke will ever again fit on the neck of a sanctified person, if such remains loyal to the Holy Spirit. Praise God! He alone can effect perfect unity in us, by his divine process—sanctification. Then by the careful adherence tothe teachings of God's word this beautiful apostolic unity can be maintained and demonstrated among men, and the prayer of Jesus further answered, "That the world may believe that thou hast sent me."
The difference between present and future perfection.In his letter to the church at Philippi, the apostle speaks of a perfection in the future, which unless understood may confuse some minds upon this subject. In Phil. 3:12 he writes, "Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus." Here it sounds as though perfection is not attainable in this life, but if we notice the language of the context we can clearly see that he is speaking of the resurrection of the dead. Ver. 11. It is the resurrection perfection that he here has reference to, which cannot be attained in this life. We must wait with the apostle until this "mortality shall be swallowed up of life," before we reach a state of absolute perfection, and with him, "press toward the mark for the prize of the high calling of God in Christ Jesus." But in verse 15 he says, "Let us therefore as many as be perfect be thus minded," showing that there is a present perfection which he, with others, has already attained. This is the experience which it is the will of God for us all to enjoy. For by one offering he hath perfected forever them that are sanctified. Dear reader, have you attained it, or are you yet living beneath your blood-bought privilege? "Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom be glory forever and ever. Amen."—Heb. 13:20, 21.
Holiness an attribute of God."Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?"—Ex. 15:11. "And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory."—Isa. 6:3. "And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come."—Rev. 4:8.
God must be worshiped in holiness."Give unto the Lord the glory due unto his name: bring an offering and come before him: worship the Lord in the beauty of holiness."—1 Chron. 16:29. "Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness."—Psa. 30:4.
God's throne and dwelling-place."God reigneth over the heathen: God sitteth upon the throne of his holiness."—Psa. 47:8. "For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit."—Isa. 57:15. "Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation."—Zech. 2:13. "Look down from heaven, and behold from the habitation of thy holiness and thy glory."—Isa. 63:15.
Holiness becomes God's house."Thy testimonies are very sure: holiness becometh thine house, O Lord, forever."—Psa. 93:5. "The aged women likewise, that they be in behavior as becometh holiness."—Titus 2:3.
The church of God is called a mountain of holiness."The Lord bless thee, O habitation of justice, and mountain of holiness."—Jer. 31:23. "Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain."—Zech. 8:3. "The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and the dust shall be the serpent's meat. They shall not hurtnor destroy in all my holy mountain saith the Lord."—Isa. 65:25.
God speaks in holiness."God hath spoken in his holiness; I will rejoice."—Psa. 60:6. "Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness."—Jer. 23:9.
The way of holiness."And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those; the wayfaring men, though fools, shall not err therein. No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there and the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away."—Isa. 35:8-10.
The courts of holiness."But they that have gathered it shall eat it, and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness."—Isa. 62:9.
The people of God are holy."The people of thy holiness have possessed but a little while: our adversaries have trodden down thy sanctuary."—Isa. 63:18. "And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken."—Isa. 62:12. "And the Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments; and to make thee high above all nations which he hath made, in praise, and in name, and in honor; and that thou mayest be an holy people unto the Lord thy God, as he hath spoken."—Deut. 26:18, 19. "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light."—1 Pet. 2:9.
We are called unto holiness."Follow peace with all men, and holiness, without which no man shall see the Lord."—Heb. 12:14. "But as he which hath called you is holy, so be ye holy in all manner of conversation; becauseit is written, Be ye holy, for I am holy."—1 Pet. 1:15, 16. "For God hath not called us unto uncleanness, but unto holiness."—1 Thess. 4:7. "That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, in holiness and righteousness before him, all the days of our life."—Luke 1:74, 75. "For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness."—Heb. 12:10.
A perfect holiness attainable."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."—2 Cor. 7:1.
Fruit unto holiness."But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life."—Rom. 6:22.
The foregoing scriptures are but a few out of the many plain texts from the word of God teaching us the glorious doctrine of holiness. Some professing Christians look upon this doctrine as unscriptural and impracticable, but in the light of the gospel of Christ there is no other doctrine taught than holiness. The very fact that God, and Jesus Christ, and the Holy Spirit, the word of God, and heaven, and all the celestial hosts are holy, at once suggests to every reasonable mind the utter necessity of holiness in the heart and life of man. The apostle says (Eph. 2:10) that "we are his workmanship, created in Jesus Christ unto good works."
Were we to look upon depraved humanity in the image of Adam, we would see nothing but sin and unholiness; but God has brought into existence a new order of creation in Christ Jesus. The first Adam is a sad and irreparable failure, and in him we see nothing good. All who are living according to the flesh are dead in trespasses and sins, and of course are unholy; but the second Adam, which is Christ has brought redemption and life, in whom there is purity and holiness. The old man is corrupt according to the deceitful lusts, whichmust be put off. The new man is created in righteousness and true holiness, whichmust be put on. The reason some do not comprehend the doctrineof holiness is, they are yet living in the old creation, hence their nature and mind are corrupt. It is utterly impossible for such to be holy in this condition. The command, "Be ye holy," does not apply to them. They are not God's people. The first step for such to take is to repent, which if they obey they will be brought into the kingdom of God's holiness; into the new creation, the workmanship of God in Christ Jesus. Bless the Lord, O my soul, for this new creation of purity and holiness. All the living creatures of heaven bow before him that sitteth upon the throne, saying, Holy, holy, holy! and every sanctified heart on earth can join the blessed anthem of praise and adoration with the consciousness that the all-cleansing blood of Christ has reached its inmost depth and purified it for the habitation of the heavenly guest, the Holy Spirit. The pure heart is God's dwelling-place on earth. Jesus says (John 14:23) "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."
Thus we see that God not only dwells in the high and holy heaven, but also upon earth in the hearts of his obedient people. Who could consistently believe that God would dwell in a corrupt heart? "He shall be in you," is the promise of Jesus. "At that day [the day when the Holy Spirit comes into the heart], ye shall know that I am in my Father, and ye in me, and I in you." Oh, the depths of the riches of this wonderful redemption, that God would forgive the guilty sinner, then purify his heart and make it his earthly abode. This is his will toward every son and daughter of Adam's race. He will create us in the image of Christ, so that we may truly serve him without fear, in holiness and righteousness before him all the days of our life. This can be called none other than the way of holiness. It is God's own way, and is truly a highway too high for anything unclean to pass over. It is on a perfect level with heaven itself, and yet it is a highway here upon earth for all the ransomed of the Lord to travel upon. It is so plain and simple that no one need be led astray. The wayfaring men though fools, shall not err therein. A wayfaring man means one who is on the way, one who lives on the way.A seafaring man is one who lives on the sea. This way is so safe that though a man may be simple in the estimation of the world, and may be called a fool, yet if he keeps obedient to God he shall not be led astray. "No lion shall be there, nor any ravenous beast shall go up thereon." This indicates a very safe way, where we need not fear any evil. Everything of the flesh or the old man is ruled out, and none but the redeemed shall walk there. We see therefore from the description of the prophet that this is a highway, a clean way, a simple way, a safe way, a way of songs and everlasting joy, which necessarily constitutes a way of holiness.
This is the way upon which the people of God are truly returning to Zion. This Zion is the scriptural name of the church of God. The people of God have been led into captivity ofecclesiasticalbondage (Babylon), and the pure light of the gospel of holiness has been darkened by the creeds and doctrines of men, but God is revealing to his own that sanctification is a Bible doctrine; they seek for, and obtain it, and thereby every sectarian yoke is broken, his people find themselves upon this highway of holiness and at home in Zion, the church, free from the bondage of sectism. This is the work of God himself, and will not cease until every one of his people are brought home to Zion, upon the way of holiness. This is the highway that is left for the remnant of his people. Isa. 11:16. This remnant shall be gathered out of all the creeds of men into the one fold, into the true unity of Christ. "For both he that sanctifieth and they who are sanctified are all of one."
The prophet foresaw this blessed return of the people of God and tells us "they shall call them, The holy people." There are some who call themselves holiness people, but the prophet says we shall be called, "The holy people." Holiness factions and sects have actually sprung into existence, which declare that sectism and division is necessary. This class of holiness is not that described in the foregoing scriptures. Bible holiness will in everyindividualinstance destroy everything out of men's hearts that separates or divides. Divisions are the outgrowth of carnality and not of the Spirit of God. Every profession of holiness, therefore, which sanctions division and sectism cannot possibly be the holiness of the Bible. This may seem to some a strong assertion, but it will stand the test of the word of God.
No scriptural unity will ever be effected among the people of God outside the experience of sanctification. Men have repeatedly laid other foundations, but all to no avail. It is a source of great satisfaction to know that wherever the Holy Spirit has the right of way in the hearts of men, there is found true apostolic unity, both in spirit and in doctrine. This is a well authenticated fact which is demonstrated in thousands of hearts today. The holy people are one people, and all are willing to be measured by all of the word of God, which proves to the "profitable for doctrine, for reproof, for correction, for instruction in righteousness. That the man of God may be perfect,thoroughlyfurnished unto all good works." The apostle teaches us, in Heb. 12:10, that God imparts unto us his holiness: we are partakers of it. It is not an experience which we by our efforts can attain to, but upon the clearly defined conditions of his word we come into possession of his holiness. It is all wrought within us by himself. "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." Bible holiness is truly an imported article directly from God out of heaven. Some imported goods in this country are much more expensive and of better quality than those of home manufacture. Many of our people prefer to pay the extra expense in order to obtain the better quality, and usually are abundantly satisfied with their purchase. This may serve to illustrate this blessed holiness of the Bible. Men's professions are sometimes like an inferior homemade piece of goods. It soon wears threadbare and betrays its quality, but the genuine imported article of Bible holiness proves satisfactory in every respect, and the more it is worn the better it becomes. It has cost us everything, but it proves to be worth more than everything to us. The reason why some people have failed to get it is, they are unwilling to pay the price. They are deceived by the false doctrine that they do not need to consecrate their all, and hence have accepted a holinessmanufactured by man, a homemade article which will never stand the test. A definite, absolute consecration to the loss of all things will never fail to procure the genuine article of true Bible holiness, which will stand the wear of every trial of life and the test of the judgment.