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moral character and constitution—it has alienated our affections from God and brought us under the dominion of influences which are impure in their nature and tendency.—Now, it is with reference to the effects of sin in these two important respects, that the scheme of human redemption is constructed.
It provides, through the sacrifice and intercession of the great Mediator, for so altering our relation to God and his law that instead of being exposed to his wrath we have an interest in his favor. And to this department belongs all that the Scriptures teach in relation to forgiveness, justification, adoption, and a full and public acquittal on the day of judgment. But, in addition to this, it provides, through the office and mission of the Holy Spirit, for the rectification of our moral nature—for retracing upon us the image of God which has been defaced by sin—for restoring our moral powers to their right use and exercise-or for bringing us back, as an Apostle describes it, to a state of righteousness
and true holiness.” And this department of the work is comprehended in what the Scriptures teach under the name of “Sanctification." While the other is a work without us, this is a work within us. And the latter is quite as necessary as the former in securing the great end which the mediation of Christ has in view. For, of what advantage would it be to us to be pardoned and justified, unless we were also sanctified or made holy? An unholy being could not be admitted to heaven; and, if it could, it would not be happy. Places and things are means and sources of happiness only to those in whom there exists a corresponding taste. That which is relished by one may be distasteful to another, because their likings may run in different directions; their appetites may be different, and, for this reason, if they are to be gratified, they must be fed upon food of different kinds.-Nor is there any case in which the operation of this principle is more striking than in the one which we are now considering. Holy and
unholy beings are at the widest possible extremes as to their moral tastes; and, on this account, different and widely distant places are assigned to them as their future and permanent abode. Heaven is the appointed habitation of the former-Hell will be the common receptacle of the latter. In Heaven all will be holiness, without any admixture or proportion of sin. The place itself will be holy; all the inhabitants will be holy; and the same attribute will attach to its employments and pleasures. There is nothing to enter there “that defileth, neither whatsoever worketh abomination." So that, unless we are sanctified, there is a double reason why we cannot enter into the kingdom of God—we are not only excluded by a positive law of the kingdom itself; but we are excluded by a radical defect in our own nature. We must be assimilated in character and taste to the circumstances of the place, or heaven itself would be a hell to us. In short, there is no place
of happiness for an unsanctified being in the universe of God.
As to the COMMENCEMENT of this necessary change, in the case of those who are finally fitted for heaven, it is referred to in the use of other words and phrases than those which mark its progress and completion. It is described, sometimes, as a second birth, sometimes as a passage from death unto life, sometimes as a new creation, and in one place it is called “regeneration." This differs from sanctification as the beginning of a thing differs from its continuance. And the relation of one to the other is clearly set forth by an Apostle, when he says, “He which hath begun a good work in you will perform it until the day of Jesus Christ." The author of the work is the same in all its parts. He who begins it is the same agent who carries it on; and we have no reason to suppose that the influence which is exerted in its progress is different from that which operates at the commencement. It is one work, and the efficient power which is concerned in producing it is one, but it consists of dif
ferent stages or degrees. It is not perfect at once, but passes from an imperfect state to one which is more perfect. It is not in. stantaneous, but progressive. The "going forth" of God in its execution “is prepared as the morning,” and he comes “as the rain, as the latter and former rain unto the earth.” In regeneration, the day dawns and the day-star arises—the drops begin to fall which are an earnest of the approaching shower—and, as the light increases to the perfect day, and the drops multiply until the surface of the ground is saturated with water, so is the sanctification of the people of God. He acts towards them as he did in ancient time towards the people of Israel. He does not drive out their enemies before them “in one day,” but “by little and little”-“Beholding as in a glass the glory of the Lord,” they are “changed into the same image from glory to glory.”
In presenting it thus, it will be seen, that we regard sanctification as the WORK OF God. And this view of its nature is de