Thus much with reference to our own souls while under any special visitation of the hand of God. The effect as to others is equally bad. How often may we have detected ourselves in the habit of cherishing a spirit of judgment in reference to a child of God whom we found in circumstances of trial, either of "mind, body, or estate." This should be carefully guarded against. We ought not to imagine that every visitation of the hand of God must necessarily be on account of some special sin in the person. This would be an entirely false principle. The dealings of God are preventive as well as corrective.
Take a case in point. My child may be in the room with me, enjoying all the sweet intimacies which belong to our relationship. A person enters who I know will utter things which I do not wish my child to hear. I therefore, without assigning any reason, tell my child to go to his room. Now, if he has not the fullest confidence in my love, he may entertain all manner of false notions about my act; he may reason about the why and wherefore to such a degree as almost to question my affection. However, directly the visitor takes his leave, I call the child into my presence and explain the whole matter to him, and in the renewed experience of a father's love he gets rid of the unhappy suspicions of a few dark moments.
Thus it is often with our poor hearts in the matter of the divine dealings both with ourselves and others. We reason when we ought to repose: we doubt when we ought to depend. Confidence in our Father's love is the true corrective in all things.
We should ever hold fast the assurance of that changeless, infinite, and everlasting love which has taken us up in our low and lost estate, made us "sons of God," and will never fail us, never let us go, until we enter upon the unbroken and eternal communion of our Father's house above. May that love dwell more abundantly in our hearts, that so we may enter more fully into the meaning and power of regeneration—what it is, how it is produced, and what are its results. God grant, it for Christ's sake! Amen.
C. H. M.
"The wanderer no more will roam,The lost one to the fold hath come,The prodigal is welcomed home,O Lamb of God, through Thee!"Though clothed in rags, by sin defiled,The Father did embrace His child;And I am pardoned, reconciled,O Lamb of God, through Thee!"It is the Father's joy to bless;His love has found for me a dress,A robe of spotless righteousness,O Lamb of God, in Thee!"And now my famished soul is fed,A feast of love for me is spread,I feed upon the children's bread,O Lamb of God, in Thee!"Yea, in the fulness of His grace,God put me in the children's place,Where I may gaze upon His face,O Lamb of God, in Thee!"Not half His Love can I express,Yet, Lord, with joy my lips confess,This blessed portion I possess,O Lamb of God, in Thee!"Thy precious name it is I bear,In Thee I am to God brought near,And all the Father's love I share,O Lamb of God, in Thee!"
"The wanderer no more will roam,The lost one to the fold hath come,The prodigal is welcomed home,O Lamb of God, through Thee!
"Though clothed in rags, by sin defiled,The Father did embrace His child;And I am pardoned, reconciled,O Lamb of God, through Thee!
"It is the Father's joy to bless;His love has found for me a dress,A robe of spotless righteousness,O Lamb of God, in Thee!
"And now my famished soul is fed,A feast of love for me is spread,I feed upon the children's bread,O Lamb of God, in Thee!
"Yea, in the fulness of His grace,God put me in the children's place,Where I may gaze upon His face,O Lamb of God, in Thee!
"Not half His Love can I express,Yet, Lord, with joy my lips confess,This blessed portion I possess,O Lamb of God, in Thee!
"Thy precious name it is I bear,In Thee I am to God brought near,And all the Father's love I share,O Lamb of God, in Thee!"
To minister peace and comfort to those who, though truly converted, have not laid hold of a full Christ, and who, as a consequence, are not enjoying the liberty of the gospel, is the object we have in view in considering the important and deeply-interesting subject of sanctification. We believe that very many of those, whose spiritual welfare we desire to promote, suffer materially from defective, or erroneous, ideas on this vital question. Indeed, in some cases, the doctrine of sanctification is so entirely misapprehended as to interfere with the faith of the believer's perfect justification and acceptance before God.
For example, we have frequently heard persons speak of sanctification as a progressive work, in virtue of which our old nature is to be made gradually better; and, moreover, that until this process has reached its climax, until fallen and corrupt humanity has become completely sanctified, we are not fit for heaven.
Now, so far as this view of the question is concerned, we have only to say that both Scripture and the truthful experience of all believers are entirely against it. The Word of God never once teaches us that the Holy Spirit has for His object the improvement, either gradual or otherwise, of our old nature—that nature which we inherit, by natural birth, from fallen Adam. The inspired apostle expressly declares that, "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned." (1 Cor. ii. 14.) This one passage is clear and conclusive on the point. If "the natural man" can neither "receive" nor "know" "the things of the Spirit of God," then how can that "natural man" be sanctified by the Holy Ghost? Is it not plain that, to speak of "the sanctification of our nature" is opposed to the direct teaching of 1 Cor. ii. 14? Other passages might be adduced to prove that the design of the Spirit's operations is not to improve or sanctify the flesh, but there is no need to multiply quotations. An utterly ruined thing can never be sanctified. Do what you will with it, it is ruined; and, most assuredly, the Holy Ghost did not come down to sanctify a ruin, but to lead the ruined one to Jesus. So far from any attempt to sanctify the flesh, we read that "The flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other." (Gal. v. 17.) Could the Holy Ghost be represented as carrying on a warfare with that which He is gradually improving and sanctifying? Would not the conflict cease so soon as the process of improvement had reached its climax? But does the believer's conflict ever cease so long as he is in the body?
This leads us to the second objection, to the erroneous theory of the progressive sanctification of our nature, namely, The objection drawn from the truthful experience of all believers. Is the reader a true believer? If so, has he found any improvement in his old nature? Is it a single whit better now than it was when he first started on his christian course? He may, and should through grace, be able to subdue it more thoroughly; but it is nothing better? If it be not mortified, it is just as ready to spring up and show itself in all its vileness as ever. "The flesh" in a believer is in no wise better than "the flesh" in an unbeliever.—And if the Christian does not bear in mind thatselfmust be judged, he will soon learn, by bitter experience, that his old nature is as bad as ever; and, moreover, that it will be the very same to the end.
It is difficult to conceive how any one who is led to expect a gradual improvement of his nature, can enjoy an hour's peace, inasmuch as he cannot but see, if he only looks at himself in the light of God's holy Word, his old self—the flesh—is the very same as when he walked in the moral darkness of his unconverted state. His own condition and character are, indeed, greatly changed by the possession of a new, yea, a "divine nature," (2 Pet. i. 4.) and by the indwelling of the Holy Ghost, to give effect to its desires; but the moment the old nature is at work, he finds it as opposed to God as ever. We doubt not but that very much of the gloom and despondency, of which so many complain, may be justly traced to their misapprehension of this important point of sanctification. They are looking for what they can never find. They are seeking for a ground of peace in a sanctified nature instead of in a perfect sacrifice—in a progressive work of holiness instead of in a finished work of atonement. They deem it presumptuous to believe that their sins are forgiven until their evil nature is completely sanctified; and, seeing that this end is not reached, they have no settled assurance of pardon, and are therefore miserable. In a word, they are seeking for a "foundation" totally different from that which Jehovah says he has laid, and, therefore, they have no certainty whatever. The only thing that ever seems to give them a ray of comfort is someapparentlysuccessful effort in the struggle for personal sanctity. If they have had a good day—if they are favored with a season of comfortable communion—if they happen to enjoy a peaceful, devotional frame, they are ready to cry out, "Thou hast made my mountain to stand strong; I shall never be moved." (Ps. xxx.)
But, ah! these things furnish a sorry foundation for the soul's peace. They are not Christ; and until we see that our standing before God isin Christ, there cannot be settled peace. The soul that has really got hold of Christ is desirous indeed of holiness; but if intelligent of what Christ is to him, he has done with all thoughts about sanctified nature. He has found his all in Christ, and the paramount desire of his heart is to grow into His likeness. This is true,practicalsanctification.
It frequently happens that persons, in speaking of sanctification, mean a right thing, although they do not express themselves according to the teaching of holy Scripture. There are many also, who see one side of the truth as to sanctification, but not the other; and, although we should be sorry to make any one an offender for a word, yet it is always most desirable, in speaking of any point of truth, and especially of so vital a point as that of sanctification, to speak according to the divine integrity of the word. We shall, therefore, proceed to quote for our readers a few of the leading passages from the New Testament in which this doctrine is unfolded. These passages will teach us two things, namely, what sanctification is, and how it is effected.
The first passage to which we would call attention is 1 Cor. i. 30,—"But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, andsanctification, and redemption." Here we learn that Christ "is made unto us" all these things. God has given us, in Christ, a precious casket, and when we open that casket with the key of faith, the first gem that glitters in our view, in this wisdom of God is "righteousness;" then, "sanctification;" and lastly, "redemption." We have them allin Christ. As we get one so we get all. And how do we get one and all? By faith. But why does the apostle name redemption last? Because it takes in the final deliverance of the body of the believer from under the power of mortality, when the voice of the archangel and the trump of God shall either raise it from the tomb, or change it, in the twinkling of an eye. Will this act be progressive? Clearly not; it will be done "in the twinkling of an eye." The body is in one state now, and "in a moment" it will be in another. In the brief point of time expressed by the rapid movement of the eyelash, will the body pass from corruption to incorruption; from dishonor to glory; from weakness to power. What a change! It will be immediate, complete, eternal.
But what are we to learn from the fact that "sanctification" is placed in the group with "redemption?" We learn that what redemptionwill beto the body, that sanctificationisnow to the soul. In a word, sanctification, in the sense in which it is here used, is immediate, and complete, a divine work. The one is no more progressive than the other. The one is as immediate as the other. The one is as complete and as independent of man as the other. No doubt, when the body shall have undergone the glorious change, there will be heights of glory to be trodden, depths of glory to be penetrated, wide fields of glory to be explored. All these things shall occupy us throughout eternity. But, then, the work which is to fit us for such scenes will be done in a moment. So also is it, in reference to sanctification. Thepracticalresults of it will be continually developing themselves; but the thing itself, as spoken of in this passage, is done in a moment.
What an immense relief it would be to thousands of earnest, anxious, struggling souls to get a proper hold of Christ as their sanctification! How many are vainly endeavoring to work out a sanctification for themselves! They have come to Christ for righteousness after many fruitless efforts to get a righteousness of their own; but they are seeking after sanctification in a different way altogether. They have gotten "righteousness without works," but they imagine that they must get sanctification with works. They have gotten righteousness by faith, but they imagine they must get sanctification by effort. They do not see that we get sanctification in precisely the same way as we get righteousness, inasmuch as Christ "is made unto us" the one as well as the other. Do we get Christ by effort? No; by faith. It is "to him that workethnot." (Rom. iv. 5.) This applies to all that we get in Christ. We have no warrant whatever to single out from 1 Cor. i. 30, the matter of "sanctification," and place it upon a different footing from all the other blessings which it enfolds. We have neither wisdom, righteousness, sanctification, nor redemption in ourselves; nor can we procure them by aught that we can do; but God has made Christ to be unto us all these things. In giving us Christ, He gave us all that is in Christ. The fullness of Christ is ours, and Christ is the fullness of God.
Again, in Acts xxvi. 18, the converted Gentiles are spoken of as "receiving forgiveness of sins and an inheritance among them whicharesanctified by faith." Here, faith is the instrument by which we are said to be sanctified, because it connects us with Christ. The very moment the sinner believes on the Lord Jesus Christ he becomes linked to Him. He is made one with Him, complete in Him, accepted in Him. This is true sanctification and justification. It is not a process. It is not a gradual work. It is not progressive. The word is very explicit. It says, "them whicharesanctified byfaithwhich is in me." It does not say, "whichshall besanctified," or, "which are being sanctified." If such were the doctrine it would have been so stated.
No doubt, the believer grows in the knowledge of this sanctification, in his sense of its power and value, its practical influence and results, the experience and enjoyment of it. As "the truth" pours its divine light upon his soul, he enters into a more profound apprehension of what is involved in being "set apart" for Christ, in the midst of this evil world. All this is blessedly true; but the more its truth is seen, the more clearly we shall understand that sanctification is not merely a progressive work, wrought in us by the Holy Spirit, but that it is one result of our being linked to Christ, by faith, whereby we become partakers of all that He is. This is an immediate, a complete, and an eternal work. "Whatsoever God doeth, it shall be forever: nothing can be put to it, nor anything taken from it." (Eccles. iii. 14.) Whether He justifies or sanctifies, "it shall be forever." The stamp of eternity is fixed upon every work of God's hand: "nothing can be put to it," and, blessed be His name, "nothing can be taken from it."
There are passages which present the subject in another aspect,—thepractical resultin the believer of his sanctification in Christ, and which may require fuller consideration hereafter. In 1 Thess. v. the apostle prays for the saints whom he addresses, "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." Here, the word is applied to a sanctification admitting of degrees. The Thessalonians had, along with all believers, a perfect sanctification in Christ; but as to the practical enjoyment and display of this, it was only accomplished in part, and the apostle prays that they may be wholly sanctified.
In this passage, it is worthy of notice, that nothing is said of "the flesh." Our fallen, corrupt nature is always treated as a hopelessly ruined thing. It has been weighed in the balance and found wanting. It has been measured by a divine rule and found short. It has been tried by a perfect plummet and proved crooked. God has set if aside. Its "end has come before him." He has condemned it and put it to death. (Rom. viii. 3.) Our old man is crucified, dead, and buried. (Rom. vi. 8.) Are we, then, to imagine for a moment, that God the Holy Ghost came down from heaven for the purpose of exhuming a condemned, crucified, and buried thing, so that He might sanctify it? The idea has only to be named, to be abandoned forever by every one who bows to the authority of Scripture. The more closely we study the Law, the Prophets, the Psalms, and the entire New Testament, the more closely we shall see that the flesh is wholly unmendable. It is, absolutely, good for nothing. The Spirit does notsanctifyit, but he enables the believer tomortifyit. We are told to "put offthe old man." This precept would never have been delivered to us if the object of the Holy Ghost were the sanctification of that "old man."
We trust that no one will accuse us of entertaining a desire to lower the standard of personal holiness, or to weaken the soul's earnest aspirations after a growth in that purity for which every true believer must ardently long. God forbid! If there is one thing above another which we desire to promote in ourselves and others, it is a full personal purity—a godly practical sanctity—a whole-hearted separation to God—from all evil,—in every shape and form. For this we long, for this we pray, in this we desire to grow daily.
But then we are fully convinced that a superstructure of true, practical holiness can never be erected on a legal basis; and hence it is that we press 1 Cor. i. 30, upon the attention of our readers. It is to be feared that many who have, in some measure, abandoned the legal ground, in the matter of "righteousness," are yet lingering thereon for "sanctification." We believe this to be the mistake of thousands, and we are most anxious to see it corrected. The passage before us would, if simply received into the heart by faith, entirely correct this serious mistake.
All intelligent Christians are agreed as to the fundamental truth of "Righteousness without works." All freely and fully admit that we cannot, by any efforts of our own, work out a righteousness for ourselves before God. But it is not just so clearly seen that righteousness and sanctification are put upon precisely the same ground in the Word of God. We can no more work out a sanctification than we can work out a righteousness. We may try it, but we shall, sooner or later, find out that it is utterly vain. We may vow and resolve; we may labor and struggle; we may cherish the fond hope of doing better to-morrow than we have done to-day; but, in the end, we must be constrained to see, and feel, and own, that as regards the matter of sanctification, we are as completely "without strength" as we have already proved ourselves to be in the matter of righteousness.
And, oh! what sweet relief to the suffering one who has been seeking for satisfaction or rest in his own holiness to find, after years of unsuccessful struggle, that the very thing he longs for is treasured up in Christ for him,—his own this moment, even a complete sanctification to be enjoyedby faith! Such an one may have been battling with his habits, his lusts, his tempers, his passions; he has been making the most laborious efforts to subdue his flesh and grow in inward holiness, but alas! he has failed.[2]He finds, to his deep sorrow, thatheis not holy, and he reads that "Without holiness no man shall see the Lord." (Heb. xii.) Not, observe, without a certain measure, or attainment in holiness, but without the thing itself; which every Christian has, from the moment he believes, whether he knows it or not. Perfect sanctification is as fully included in the word "salvation" as is "righteousness, or redemption." He did not get Christ by effort, but by faith; and when he laid hold on Christ he received all that is in Christ. Hence, it is by abiding in Christ he finds power for the subjugation of his lusts, passions, tempers, habits, circumstances, and influences. He must look to Jesus for all.
All this is simple to faith. The believer's standing is in Christ, and if in Christ for one thing, he is in Christ for all. I am not in Christ for righteousness, and out of Christ for sanctification. If I am a debtor to Christ for righteousness, I am equally a debtor to Him for sanctification. I am not a debtor to legality for either the one or the other. I get both by grace, through faith, and all in Christ. Yes, all—all in Christ. The moment the sinner comes to Christ, and believes on Him, he is taken completely off the old ground of nature; he loses his old legal standing and all its belongings, and is looked at as in Christ. He is no longer "in the flesh" but "in the Spirit." (Rom. viii. 9.) God only sees him in Christ, and as Christ. He becomes one with Christ forever. "As he is, so are we in this world." (1 Jno. iv.) Such is the absolute standing, the settled and eternal position, of the very feeblest babe in the family of God. There is but one standing for every child of God, every member of Christ. Their knowledge, experience, power, gift, and intelligence, may vary; but their standing is one. Whatever of righteousness or sanctification they possess, they owe it all to their being in Christ; consequently, if they have not gotten a perfect sanctification, neither have they gotten a perfect righteousness. But 1 Cor. i. 30, distinctly teaches that Christ "is made" both the one and the other to all believers. It does not say that we have righteousness and "a measureof sanctification." We have just as much scripture authority for putting the word "measure" before righteousness as before sanctification. The Spirit of God does not put it before either. Both are perfect, and we have both in Christ. God never does anything by halves. There is no such thing as a half justification. Neither is there such a thing as a half sanctification. The idea of a member of the family of God, or of the body of Christ, wholly justified, but only half sanctified, is at once opposed to Scripture, and revolting to all sensibilities of the divine nature.
It is not improbable that very much of the misapprehension which prevails, in reference to sanctification, is traceable to the habit of confounding two things which differ very materially, namely ourstandingand ourwalk, or position and condition, The believer's standing is perfect, because it is the gift of God in Christ. His walk, alas, may be very imperfect, fluctuating, and marked with personal infirmity. Whilst his position is absolute and unalterable, his practical condition may exhibit manifold imperfections, inasmuch as he is still in the body, and surrounded by various hostile influences which affect his moral condition from day to day. If, then, his standing be measured by his walk, his position by his condition, what he is in God's view by what he is in man's, the result must be false. If I reason from what I am in myself, instead of from what I am in Christ, I must, of necessity, arrive at a wrong conclusion.
We should look carefully to this. We are very much disposed to reason upward from ourselves to God, instead of downward from God to us. We should bear in mind that
"Far as heaven's resplendent orbsBeyond earth's spot extend,As far My thoughts, as far My ways,Your ways and thoughts transcend."
God looks on His people, and acts toward them, too, according to their standing in Christ. He has given them this standing. He has made them what they are. They are His workmanship. Hence, therefore, to speak of them as half justified would be a dishonor cast upon God; and to speak of them as half sanctified would be just the same.
This train of thought conducts us to another weighty proof drawn from the authoritative and conclusive page of inspiration, namely, 1 Cor. vi. 11. In the verses preceding, the apostle draws a fearful picture of fallen humanity, and he plainly tells the Corinthian saints that they had been just like that. "Such were some of you." This is plain dealing. There are no flattering words—no daubing with untempered mortar—no keeping back the full truth as to nature's total and irretrievable ruin. "Such were some of you: but yearewashed, but yearesanctified, but yearejustified, in the name of the Lord Jesus, and by the Spirit of our God."
What a striking contrast between the two sides of the apostle's "but!" On the one side, we have all the moral degradation of man's condition; and, on the other side, we have all the absolute perfectness of the believer's standing before God. This, truly, is a marvellous contrast; and be it remembered that the soul passes in a moment, from one side to the other of this "but." "Suchweresome of you: but yeare," now, something quite different. The moment they received Paul's gospel, they were "washed, sanctified, and justified." They were fit for heaven; and, had they not been so, it would have been a slur upon the divine workmanship.
"'Clean every whit,' thou saidst it, Lord;Shall one suspicion lurk?Thine, surely, is a faithful word,And Thinea finished work."
This is divinely true. The most inexperienced believer is "clean every whit," not as a matter of attainment, but as the necessary result of being in Christ. He will, no doubt, grow in the knowledge and experience of what sanctification really is. He will enter into its practical power; its moral effects upon his habits, thoughts, feelings, affections, and associations: in a word, he will understand and exhibit the mighty influence of divine sanctification upon his entire course, conduct, and character. But, then, he was as completely sanctified, in God's view, the moment he became linked to Christ by faith, as he will be when he comes to bask in the sunlight of the divine presence, and reflect back the concentrated beams of glory emanating from the throne of God and of the Lamb. He is in Christ now; and he will be in Christ then. His sphere and his circumstances will differ. His feet shall stand upon the golden pavement of the upper sanctuary, instead of standing upon the arid sand of the desert. He will be in a body of glory, instead of a body of humiliation; but as to his standing, his acceptance, his completeness, his justification, and sanctification, all was settled the moment he believed on the name of the only begotten Son of God—as settled as ever it will be, because as settled as God could make it. All this seems to flow as a necessary and unanswerable inference from 1 Cor. vi. 11.
It is of the utmost importance to apprehend, with clearness, the distinction between a truth and the practical application and result of a truth. This distinction is ever maintained in the word of God. "Yearesanctified." Here is the absolute truth as to the believer, as viewed in Christ. The practical application of it, and its results in the believer, we find in such passages as these. "Christ loved the church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the Word." (Eph. v. 25, 26.) And "the very God of peace sanctify you wholly." (1 Thess. v. 23.)
But how is this application made, and this result reached? By the Holy Ghost, through the written Word. Hence we read, "Sanctify them through thy truth." (Jno. xvii.) And again, "God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth." (2 Thess. ii. 13.) So also, in Peter, "Elect according to the foreknowledge of God the Father, through sanctification of the Spirit." (1 Pet. i. 2.) The Holy Ghost carries on the believer's practical sanctification on the ground of Christ's accomplished work; and the mode in which He does so is by applying to the heart and conscience the truth as it is in Jesus. He unfolds the truth as to our perfect standing before God in Christ, and, by energizing the new man in us, He enables us to put away everything incompatible with that perfect standing. A man who is "washed, sanctified, and justified," ought not to indulge in any unhallowed temper, lust, or passion. He is separated to God and should "cleanse himself from all filthiness of the flesh and spirit." It is his holy and happy privilege to breathe after the very loftiest heights of personal sanctity. His heart and his habits should be brought and held under the power of that grand truth that he is perfectly "washed, sanctified, and justified."
This is true practical sanctification. It is not any attempt at the improvement of our old nature. It is not a vain effort to reconstruct an irretrievable ruin. No; it is simply the Holy Ghost, by the powerful application of "the truth," enabling the new man to live, and move, and have his being in that sphere to which he belongs. Here there will, undoubtedly, be progress. There will be growth in the moral power of this precious truth—growth in spiritual ability to subdue and keep under all that pertains to nature—a growing power of separation from the evil around us—a growing meetness for that heaven to which we belong, and toward which we are journeying—a growing capacity for the enjoyment of its holy exercises. All this there will be, through the gracious ministry of the Holy Ghost, who uses the Word of God to unfold to our souls the truth as to our standing in Christ, and as to the walk whichcomports withsuch standing. But let it be clearly understood that the work of the Holy Ghost in practical sanctification, day by day, is founded upon the fact that believers "aresanctified through the offering of the body of Jesus Christ once." (Heb. x. 10.) The object of the Holy Ghost is to lead us into the knowledge, the experience, and the practical exhibition of that which was true of us in Christ the very moment we believed. As regards this, there is progress; but our standing in Christ is eternally complete.
"Sanctify them through Thy truth; Thy Word is truth." (Jno. xvii. 17.) And again, "The very God of peace sanctify you wholly." (1 Thess. v. 23.) In these passages, we have the grand practical side of this question. Here we see sanctification presented, not merely as something absolutely and eternally true of us in Christ, but also as wrought out in us, daily and hourly, by the Holy Ghost through the Word. Looked at from this point of view, sanctification is, obviously, a progressive thing. I should be more advanced in personal holiness next year than I was in this. I should, through grace, be advancing, day by day, in practical holiness. But what, let me ask, is this? What, but the working out in me of that which was true of me in Christ, the very moment I believed? The basis on which the Holy Ghost carries on thesubjectivework in the believer, is theobjectivetruth of his eternal completeness in Christ.
Again, "Follow peace with all men, and holiness, without which no man shall see the Lord." (Heb. xii. 14.) Here, is holiness presented as a thing to be "followed after"—to be attained by earnest pursuit—a thing which every true believer will long to cultivate.
May the Lord lead us into the power of these things. May they not dwell as doctrines and dogmas in the region of our intellect, but enter into and abide in the heart, as sacred and powerfully influential realities! May we know the sanctifying power of the truth; (Jno. xvii. 17;) the sanctifying power of faith; (Acts xxvi. 18;) the sanctifying power of the name of Jesus; (1 Cor. i. 30; vi. 11;) the sanctifying of the Holy Ghost; (1 Pet. i. 2;) the sanctifying grace of the Father. (Jude 1.)
And, now, unto the Father, and unto the Son, and unto the Holy Ghost, be honor and glory, might, majesty, and dominion, world without end. Amen.
C. H. M.
Dear friend: The question of final perseverance, though in our judgment a very simple one, has perplexed a great many; and the questions which you introduce to our notice, and the passages of Scripture which you adduce, furnish abundant proof that your own mind is not quite clear or settled on the point.
In seeking, then, to reply to your interesting letter, we have three things to do, namely: first, to establish the doctrine of final perseverance, or, in other words, the eternal security of all Christ's members; secondly, to answer the questions which you have given us, and which we take to be those usually or frequently put by the opposers of the doctrine; and, thirdly, to expound those texts which you have quoted, and in which you seem to find considerable difficulty. May the Holy Spirit be our teacher, and may He give us minds entirely subject to Scripture, so that we may be able to form a sound judgment on the question now before us!
I. And first, as to the doctrine of final perseverance, it seems to us exceedingly clear and simple if only we look at it in immediate connection with Christ Himself. This indeed is the only true way to look at any doctrine. Christ is the soul, centre, and life of all doctrine. A doctrine separated from Christ becomes a lifeless, powerless, worthless dogma—a mere idea in the mind—a mere item in the creed. Hence, therefore, we must look at every truth as it stands connected with Christ. We must make Him our point of view. It is only as we keep near to Him, and look at all points from that one grand point, that we can have a correct view of any point. If for example, I make self my point of view, and look from thence at the subject of final perseverance, I shall be sure to get a false view altogether, inasmuch as it then becomes a question ofmyperseverance, and anything ofminemust necessarily be doubtful.
But if, on the other hand, I make Christ my viewing-point, and look at the subject from thence, I shall be sure to have a correct view, inasmuch as it then becomes a question of Christ's perseverance, and I am quite sure that Hemustpersevere, and that no power of the world, the flesh, or the devil, can ever hinder His final perseverance in the salvation of those whom He has purchased with His own blood, seeing "He is able to save tothe uttermostthem that come unto God by Him." This, surely, is final perseverance. It matters not what the difficulty or what the hostile power may be, "He is able to save to the uttermost." The world, with its ten thousand snares, is against us, but "He is able." Indwelling sin, in its ten thousand workings, is against us, but "He is able." Satan, with his ten thousand devices, is against us, but "He is able." In a word, it is Christ's ability, not ours; it is Christ's faithfulness, not ours; it is Christ's final perseverance, not ours. All depends upon Him as to this weighty matter. He has purchased His sheep, and surely He will keep them to the best of His ability; and, seeing that "allpower is given unto Him in heaven and on earth," His sheep must be perfectly and forever safe. If aught could touch the life of the feeblest lamb in all the flock of Christ, He could not be said to have "all power."
Thus it is immensely important to consider the question of final perseverance in inseparable connection with Christ. Difficulties vanish. Doubts and fears are chased away. The heart becomes established, the conscience relieved, the understanding enlightened. It is impossible that one who forms a part of Christ's body can ever perish; and the believer is this—"We are members of His body, of His flesh, and of His bones." (Eph. v. 30.) Every member of the body of Christ was written in the book of the slain Lamb before the foundation of the world, nor can anything or any one ever obliterate that writing. Hear what our Lord Jesus Christ saith in reference to those that are His: "My sheep hear my voice, and I know them, and they follow me; and Igiveunto themeternallife, and they shall never perish, neither shallany(man, devil, or any one else) pluck them out of my hand. My Father, which gave them Me, is greater than all; and no man is able to pluck them out of my Father's hand." (John x. 27-29.)
Here, then, most assuredly, we have final perseverance; and that, moreover, not merely the perseverance of the saints, but of the Father and of the Son and of the Holy Ghost. Yes, dear friend, this is the way we would have you view the matter. It is the final perseverance of the Holy Trinity. It is the perseverance of the Holy Ghost, in opening the ears of the sheep. It is the perseverance of the Son, in receiving all whose ears are thus opened. And, finally, it is the perseverance of the Father, in keeping, through His own name, the blood-bought flock in the hollow of His everlasting hand. This is plain enough. We must either admit the truth—the consolatory and sustaining truth—of final perseverance or succumb to the blasphemous proposition that the enemy of God and man can carry his point against the Holy and Eternal Trinity. We see no middle ground. "Salvation is of the Lord" from first to last. It is a free, unconditional, and everlasting salvation. It reaches down to where the sinner is in all his guilt, ruin, and degradation, and bears him up to where God is in all His holiness, truth, and righteousness; and it endures forever. God the Father is its source, God the Son is its channel, and God the Holy Ghost is the power of application and enjoyment. It is all of God from beginning to end, from foundation to topstone, from everlasting to everlasting. If it were not so, it would be presumptuous folly to speak of final perseverance; but seeing it is so, it would be presumptuous unbelief to think of aught else.
True, there are great and manifold difficulties in the way—difficulties before and difficulties after conversion. There are many and powerful adversaries; but that is the very reason why we must keep the question of final perseverance entirely clear of self and all its belongings, and make it repose simply upon God. It matters not in the least what the difficulties or the adversaries may be, for faith can ever triumphantly inquire, "If God be for us, who can be against us?" And again, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, 'For Thy sake, we are killed all the day long; we are accounted as sheep for the slaughter.' Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, norany other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." (Rom. viii. 35-39.)
Here, again, we have final perseverance taught, in the clearest and strongest way possible—not any creature shall be able to separate us. Neither self, in all its forms; nor Satan, in all his wiles and machinations; nor the world, in all its alurements, or all its scorn, can ever separate the "us" of Romans viii. 39 from the love of God, which is in Christ Jesus our Lord. No doubt persons may be deceived, and they may deceive others. Spurious cases may arise; counterfeit conversions may take place. Persons may seem to run well for a time, and then break down. The blossoms of spring-time may not be followed by the mellow fruits of autumn. Such things may be; and, moreover, true believers may fail in many things; they may stumble and break down in their course. They may have ample cause for self-judgment and humiliation in the practical details of life. But, allowing the widest possible margin for all these things, the precious doctrine of final perseverance remains unshaken—yea, untouched—upon its own divine and eternal foundation—"I give unto my sheepeternal(not temporary or conditional) life, and they shallneverperish." And again: "Upon this rock I will build my church, and the gates of hell shall not prevail against it." People may argue as they will, and base their arguments on cases which have come under their notice, from time to time, in the history of professing Christians; but, looking at the subject from a divine point of view, and basing our convictions on the sure and unerring Word of God, we maintain that all who belong to the "us" of Romans viii., the "sheep" of John x., and the "church" of Matthew xvi., are as safe as Christ can make them, and this we conceive to be the sum and substance of the doctrine of final perseverance.
II. And now, dear friend, we shall, in the second place, briefly and pointedly reply to the questions which you have put before us:—
1. "Will a believer be saved, no matter into what course of sin he may fall, and die in?" A true believer will, infallibly, be saved; but we consider that salvation includes, not only full deliverance from the future consequences of sin, but from the present power and practice thereof. And, hence, if we find a person living in sin, and yet talking about his assurance of salvation, we look upon him as an antinomian, and not a saved person at all. "If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth." The believer may fall, but He will be lifted up; he may be overtaken, but he will be restored; he may wander, but he will be brought back, because Christ is able to save to the uttermost, and not one of His little ones shall perish.
2. "Will the Holy Spirit dwell in a heart where evil and unholy thoughts areindulged?" The body of the believer is the temple of the Holy Ghost. (1 Cor. vi. 19.) And this precious truth is the ground of exhortation to purity and holiness of heart and life. We are exhorted not to grieve the Holy Spirit. To "indulge" evil and unholy thoughts is not christian walk at all. The Christian may be assaulted, grieved, and harassed by evil thoughts, and in such a case he has only to look to Christ for victory. Proper christian walk is thus expressed in John's first epistle: "We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not." (Chap. v. 18.) This is the divine side of the question. Alas! we know there is the human side likewise; but we judge the human side by the divine. We do not lower the divine to meet the human, but ever aim at the divine notwithstanding the human. We should never be satisfied with anything lower than 1 John v. 18. It is by keeping up the true standard that we may expect to raise our moral tone. To talk of having the Spirit and yet "indulge" in evil and unholy thoughts is, in our judgment, the ancient Nicolaitanism (Rev. ii. 6, 15), or modern antinomianism.
3. "If it be so, then, will not people say, they may live as they like?" Well, how does a true Christian like to live? As like Christ as possible. If one had put this question to Paul, what would have been his answer? 2 Cor. v. 14, 15, and Phil. iii. 7-14, furnish the reply. It is to be feared that the persons who ask such questions know but little of Christ. We can quite understand a person getting entangled in the meshes of a one-sided theological system and being perplexed by the conflicting dogmas of systematic divinity; but we believe that the man who draws a plea from the freedom, sovereignty, and eternal stability of the grace of God to continue in sin, knows nothing of Christianity at all, has neither part nor lot in the matter, but is in a truly awful and dangerous condition.
As to the case which you adduce, of a young man who heard a minister state in his sermon that "once a child, always a child," and who took occasion from that to plunge into and continue in open sin, it is only one of thousands. We believe the minister was right in what he said, but the young man was wrong in what he did. To judge the words of the former by the acts of the latter is utterly false. What should I think of my son, if he were to say, Once a son, always a son, and therefore I may proceed to smash my father's windows and do all sorts of mischief? We judge the minister's statement by the Word of God, and pronounce it true. We judge the young man's conduct by the same rule, and pronounce it false. The matter is quite simple. We have no reason to believe that the unhappy young man ever really tasted the true grace of God; for if he had, he would love and cultivate and exhibit holiness. The Christian has to struggle with sin; butstrugglingwith it andwallowingin it are two totally different ideas. In the one case we can count on Christ's sympathy and grace; in the other, we are actually blaspheming His name by implying that He is the minister of sin.
We consider it a very serious mistake to set about judging the truth of God by the actings of men. All who do so must reach a false conclusion. The true way is just to reverse the order. Get hold of God's truth first, and then judge everything by that. Set up the divine standard, and test everything thereby. Set up the public scales, and weigh every man's load therein. The scales must not be regulated by each man's load, but each man's load be tested by the scales. If ten thousand professors were to fall away, and live and die in open sin, it would not shake our confidence in the divine doctrine of final perseverance. The selfsame Word that proves the doctrine to be true, proves them to be false. "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out, that they might be manifest that they were not all of us." (1 John ii. 19.) "The foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, let every one that nameth the name of Christ depart from iniquity." (2 Tim. ii. 19.)
III. We shall now proceed to examine the various passages of Scripture which, as you say, are generally adduced by those who seek to overthrow the doctrine of final perseverance. But before doing so, we deem it of importance to lay down the following fundamental principle, which will, in our judgment, be found most helpful in the interpretation of Scripture generally. The principle is very simple. No one passage of Holy Scripture can by any possibility contradict another. If therefore there be a seeming contradiction, it must arise from our want of spiritual intelligence. Thus, for example, if any one were to quote James ii. 24 in defense of the doctrine of justification by works, I might not be able to answer him. It is quite possible that thousands, like Luther, have been sadly perplexed by that passage. They may feel the fullest and clearest assurance that they are justified, and that not by any works that they have done, but simply "by faith of Jesus Christ," and yet be wholly unable to explain these words of James—"Ye see then how that by works a man is justified, and not by faith only."
Now, how is one to meet such a difficulty as this? He really does not understand the apostle James. He is involved in much perplexity by the apparent contradiction between James and Paul. What is he to do? Just to apply the principle above stated. No one passage of Scripture can possibly contradict another. As well might we apprehend a collision between two of the heavenly bodies while moving in their divinely appointed orbits, as that two inspired writers could possibly clash in their statements. Well, then, I read in Rom. iv. 5 such plain words as these: "But to him thatworketh not, but believeth on Him that justifieth the ungodly, hisfaithis counted for righteousness." Here I find works entirely excluded as a ground of justification, and faith alone recognized. So also in chapter iii. I read, "Therefore we conclude that a man is justified by faith without (or apart from) works of law." And, again, "Being justified by faith, we have peace with God." Exactly similar is the teaching in the epistle to the Galatians, where we read such plain words as these: "Knowingthat a man is not justified by works of law, but by faith of Jesus Christ, even we (Jews) have believed in Jesus Christ, that we might be justified by faith of Christ, and not by works of law: for by works of law shall no flesh be justified." (Chap. ii. 16.)
In all these passages, and many more which might be quoted, works are sedulously excluded as a ground of justification, and that too in language so plain that a wayfaring man, though a fool, need not err therein. If therefore we cannot explain James ii. 24, we must either deny its inspiration or have recourse to our principle, namely, that no one passage of Holy Scripture can possibly contradict another, and so remain, with unshaken confidence and unruffled repose, rejoicing in the grand foundation truth of justification by faith alone, apart from law-works altogether.
Having called the reader's attention to the famous passage in James ii., it may not be amiss to offer him, in passing, a word or two of exposition which will help him in the understanding of it. There is a little word in verse 14 which will furnish the key to the entire passage. The inspired apostle inquires, "What doth it profit, my brethren, though a mansayhe hath faith?" Had he said, What doth it profit though a manhavefaith? the difficulty would be insuperable, the perplexity hopeless. But the important word "say" quite removes all difficulty, and unfolds in the simplest possible way the point which the apostle has in his mind. We might inquire, What doth it profit though a mansayhe hath ten thousand a year, if he have it not?
Now, we are aware that the word "say" is constantly left out in quoting James ii. 14. Some have even ventured to assert that it is not in the original. But any one who can read Greek has only to look at the passage and he will see the wordlegee(say) placed there by the Holy Ghost, and left there by all our leading editors and biblical critics; nor can we well conceive a word of more vital importance in a passage. Its influence, we believe, is felt throughout the entire context in which it occurs. There is no use in a man merelysayinghe has faith; but if he really has it, it "profits" him for time and eternity, inasmuch as it connects him with Christ, and puts him in full and inalienable possession of all that Christ has done and all that He is for us before God.
This leads us to another point, which will greatly tend to clear away the seeming contradiction between the two inspired apostles, Paul and James. There is a very material difference betweenlaw-worksandlife-works. Paul jealously excludes the former; James as jealously insists on the latter. But be it carefully noted that it is only the former that Paul excludes, as it is only the latter that James insists on. The acts of Abraham and Rahab were not law-works, but life-works. They were the genuine fruits of faith, apart from which they would have possessed no justifying virtue whatever.
It is well worthy of note that with the history of four thousand years before Him, the Holy Ghost, in the apostle, should have fixed upon two such works as that of Abraham in Genesis xxii. and that of Rahab in Joshua ii. He does not adduce some acts of charity or benevolence, though surely He might easily have selected many such from the vast mass of materials which lay before Him. But, as if anticipating the use that the enemy would make of the passage now before us, He takes care to select two such illustrations of His thesis as prove beyond all question that it is life-works and not law-works He is insisting upon, and leaves wholly untouched the priceless doctrine of justification by faith, apart from works of law.
Finally, if any should feel disposed to inquire as to the difference between law-works and life-works, it is simply this: law-works are such as are done in order to get life: life-works are the genuine fruits of life possessed. And how do we get life? By believing on the Son of God. "Verily, verily, I say unto you, He that heareth my words, and believeth on Him that sent Me,hatheverlasting life." (John v. 24.) We must have life before we can do anything; and we get life, not by "saying" we have faith, but by really having it; and when we have it, we shall manifest the precious fruits thereof, to the glory of God.
Thus, then, we not only implicitly believe that Paul and Jamesmustharmonize, but we can plainly see that theydo.
Having thus sought to define and illustrate our principle, we shall leave you, dear friend, to apply it in the various cases of difficulty and perplexity which may come before you in the study of Scripture, while we endeavor to expound, as the Lord may enable us, the important passages of Scripture which you have laid before us.
1. The first quotation is from the second epistle of Peter—"But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." (Chap. ii. 1.) The difficulty of this passage arises, we suppose, from the expression, "denying the Lord that bought them." But there is, in reality, no difficulty whatever in these words. The Lord has a double claim on every man, woman, and child beneath the canopy of heaven. He has a claim founded on creation, and a claim founded on redemption. It is to the latter of these two that the apostle refers. The false teachers will not merely deny the Lord thatmadethem, but even the Lord thatboughtthem. It is of importance to see this. It will help to clear away many difficulties. The Lord Jesus has a purchased right over every member of the human family. The Father has given Him power over all flesh. Hence the sin of those who deny Him. It would be sin to deny Him as Creator; it is a greater sin to deny Him as Redeemer. It is not at all a question of regeneration. The apostle does not say, Denying the Lord that quickened them. This would indeed be a difficulty; but as the passage stands, it leaves wholly untouched the truth of final perseverance.
2. The second passage occurs at the close of the same chapter (verses 20 and 22)—"For if after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning.... But it is happened unto them according to the true proverb, 'The dog is turned to his own vomit again: and the sow that was washed, to her wallowing in the mire.'" The diffusion of scriptural knowledge and evangelical light may and does frequently exert an amazing influence upon the conduct and character of persons who have known the saving, quickening, emancipating power of the gospel of Christ. Indeed it is hardly possible for an open Bible to be circulated, or a free gospel to be preached, without producing very striking results which, after all, will be found to fall far short ofthegrand result of regeneration. Many gross habits may be abandoned, many "pollutions" laid aside, under the influence of a merely intellectual "knowledge of the Lord and Saviour Jesus Christ"; while, at the same time, thehearthas never really been savingly reached at all. Now, it will be invariably found that when persons shake off the influence of evangelical light—even though that influence never extended beyond their outward conduct—they are sure to plunge into greater depths of evil, and greater excesses of worldliness and folly than ever; "The latter end is worse with them than the beginning." The devil takes delight in dragging thequondamprofessor through deeper mire than that in which he wallowed in the days of his ignorance and thoughtless folly. Hence the urgent need of pressing on all with whom we have to do the importance of making sure work of it, so that the knowledge of truth may not merely affect their external conduct, but reach the heart, and impart that life which, when once possessed, can never be lost. There is nothing in this passage to terrify the sheep of Christ, but very much to warn those who, though they may for a time put on the outward appearance of sheep, have never been inwardly aught but as the dog and the sow.
3. Ezekiel xviii. 24, 26—"But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.... When a righteous man turneth away from his righteousness and committeth iniquity, and dieth in them; for his iniquity, that he hath done, shall he die." With this we may connect your reference to 2 Chronicles xv. 2—"The Lord is with you while ye be with Him: and if ye seek Him, He will be found of you: but if ye forsake Him, He will forsake you." We feel constrained, dear friend, to say that it evidences a sad want of spiritual intelligence to adduce such passages of Scripture as bearing in any way upon the truth of the final perseverance of Christ's members. These, and numberless other scriptures in the Old Testament, as well as many similar passages in the New Testament, unfold to us the deeply important subject of God's moral government. Now, to be merely a subject of God's government is one thing; to be a subject of His unchangeable grace is another. We should never confound them. To elaborate this point, and to refer to the various passages which illustrate and enforce it, would demand a volume: we would here only add our full persuasion that no one can understand the word of God who does not accurately distinguish between man under government and man under grace. In the one case he is looked at as walking down here, in the place of responsibility and danger; in the other, he is looked at as associated with Christ above, in the place of inalienable privilege and eternal security. These two Old Testament scriptures to which you have referred us are entirely governmental, and, as a consequence, have nothing whatever to do with the question of final perseverance.
4. Matthew xii. 45—"Then goeth he and taketh with 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. Even so shall it be unto this wicked generation." The closing sentence of this passage quite explains the whole context. Our Lord is describing the moral condition of the Jewish people. The spirit of idolatry had gone out of them, but only for a time, and to return again in sevenfold energy and intensity, rendering their last state worse by far than aught that has yet appeared in their most marvelous history. This passage, taken in a secondary way, may be very intelligently applied to an individual who, having undergone a certain moral change, and exhibited a measure of improvement in his outward conduct, afterwards falls back and becomes more openly corrupt and vicious than ever.
5. 2 John i. 8, 9—"Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. Whoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son." In verse 8 the apostle exhorts the elect lady and her children to look to themselves, lest by any means he should lose aught of the fruit of his ministry. They were to form part of his reward in the coming day of glory, and he longed to present them faultless in the presence of that glory, that his reward might be full. Verse 9 needs no explanation; it is solemnly plain. If one does notabidein the doctrine of Christ, he has got nothing. Let slip the truth as to Christ, and you have no security as to anything. The Christian most assuredly needs to walk watchfully in order to escape the manifold snares and temptations which surround him; but whether is that watchfulness better promoted by placing his feet upon the shifting sand of his own performances or by fixing them firmly upon the rock of God's eternal salvation? Whether am I in a more favorable position for the exercise of watchfulness and prayer while living in perpetual doubt and fear, or reposing in artless confidence in the unchangeable love of my Saviour-God? We think, dear friend, we may very safely anticipate your reply.
6. Rev. iii. 11—"Behold, I come quickly; hold that fast which thou hast, that no man take thy crown." Two things are here to be considered, namely: first, this is an address to an assembly; and, secondly, it does not say, That no man take thylife. Aservantmay lose hisreward; but achildcan never lose his eternallife. Attention to this would remove a host of difficulties. Sonship is one thing; discipleship is quite another. Security in Christ is one thing; testimony for Christ is quite another. If our security were dependent upon our testimony—our sonship upon our discipleship, where should we be? True, the more I know my security and enjoy my sonship, the more effective will be my testimony and the more faithful my discipleship; but these things must never be confounded.
In conclusion, dear friend, you say that "All those texts which speak of enduring to the end, and overcoming, are thought to mean that, since there is a possibility of our not doing so, we may not be saved in the end." As to this, we would merely add that we shall be most happy at any time to enter with you upon the close examination of every one of those passages to which you in this general way refer,* and to prove, by the grace of God, that not one of them, when rightly interpreted, militates in the smallest degree against the precious truth of final perseverance; but that, on the contrary, each passage contains within itself, or within its immediate context, that which will clearly prove its perfect harmony with the truth of the eternal security of the very feeblest lamb in all the blood-bought flock of Christ.
May the Lord establish our souls, more and more firmly, in His own truth, and preserve us unto His heavenly kingdom, to the glory of His holy name!
C. H. M.
P. S.—Paley observes that "we should never suffer what we know to be disturbed by what we know not." And Butler remarks nearly the same when he says, "If atruthbe established,objectionsare nothing. The one is founded on ourknowledge, and the other on ourignorance." (See Jay's Autobiography, p. 170.)