prison, and did not minister unto thee?" The parable of the laborers, all of whom receive the same wages though hired at different hours, proves that the rewards of the last day are not regulated by the exact value of the obedience rendered. Since the reward is the consequence of a promise and not of an original obligation on the part of God, God may do as he will with his own. He never pays less than he has promised; thereby becoming himself a debtor. The lord in the parable did not. But he may pay more than is due, and does pay more.

An error of the Perfectionist, at this point, is to be noticed. It is confounding imputed sanctification with inherent sanctification. Imputed sanctification is mentioned in 1 Cor. 1:30: "Christ was, of God, made unto us sanctification." Inherent sanctification is inward holiness: as in 1 Cor. 6:11, "Ye are sanctified." In the former sense, a believer's "sanctification" is instantaneous and perfect; but not in the latter. When God imputes Christ's active obedience to the believer, Christ is "made sanctification" to him. It is a complete sanctification that is imputed, and his title to life founded upon it is perfect; but his inward sanctification, or cleansing from indwelling sin, is still imperfect. Sanctification as imputed is a part of justification; but sanctification as infused and inherent is the antithesis to justification. The Perfectionist overlooks this distinction.

6. Justification is a means to an end. Men are justified in order that they may be sanctified; not sanctified in order that they may be justified. Redemption does not stop with justification. Rom. 8: 30, "Whom he justified, them he also glorified." John 8:11, "Neither do I condemn thee [i.e., I pardon thee]; go and sin no more." Pardon is in order to future resistance and victory over sin. The sense of forgiveness is accompanied with a hatred of sin, and hunger after righteousness. If the latter be wanting, the former is spurious. An unpardoned man could not be

sanctified, because remorse and fear of retribution would prevent struggle with sin. David prays first for forgiveness, in order that he may obey in future. Ps. 51:7, 13, "Purge [atone] me with hyssop; hide thy face from my sins; then will I teach transgressors thy ways."

CHAPTER VI.

SANCTIFICATION.

Tur

Calvin Institutes, III. vi.-x. xx.; IV. xiv.-xvii. Á Kempis: Imitation of Christ. Ursinus Christian Religion, Q. 89–91. rettin Institutio, Locus XVII. Hooker: Polity, V. lvii. lviii. Owen Indwelling Sin; Mortification; Saint's Perseverance. Jeremy Taylor: Holy Living and Dying. Scougal: Life of God in the Soul of Man. Bates: Spiritual Perfection. Charnocke: Attributes (Holiness). Flavel: Keeping the Heart. Edwards: Religious Affections. Wesley Christian Perfection. Watson: Institutes, II. xxix. Junkin: On Sanctification. Dabney: Theology, LVI.-LVII. Hodge: Theology, III. 466–709; Way of Life, IX. Faber: Operations of the Holy Spirit. Hare: Mission of the Comforter. Buchanan: Office and Work of the Holy Spirit.

THE term "sanctify" (åɣáčew) is employed in Scripture in two senses: (a) To consecrate, or set apart to a sacred service or use. John 10:36, "Whom the Father hath sanctified and sent." Matt. 23:17, "The temple that sanctifieth the gold." (b) To purify and make holy. 1 Cor. 6:11," But ye are washed, ye are sanctified." Heb. 13:12. John 17:17, "Sanctify them through thy truth." The latter is the sense in which it is taken, when the doctrine of Sanctification is discussed. The Westminster Shorter Catechism (Q. 35) defines as follows: "Sanctification is the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness." Eph. 1: 4, "God hath chosen us that we should be holy." 1 Cor. 6:11, "Ye are washed, ye are sancti

fied by the Spirit of our God." 2 Thess. 2:13, "God hath chosen you to salvation, through sanctification of the Spirit." 1 Thess. 5: 23, "The very God of peace sanctify you wholly."

1. Sanctification results from the continuation of the agency of the Holy Spirit, after the act of regeneration. (a) In strengthening and augmenting existing graces: faith, hope, charity, etc. (b) In exciting them to exercise, through reading and hearing the word, the sacraments, prayer, providences, afflictions, and chastisements. Hence it is often called "renewing," Ps. 51: 10; 2 Cor. 4:16; Eph. 4:23; Col. 3:10; Rom. 12:2; Titus 3:5. Renewing," or renovation, in this use of the term, is not synonymous with "regeneration." When St. Paul exhorts the Ephesians (4:23) to "be renewed in the spirit of their mind,” he is not exhorting them to regenerate themselves, but to sanctify themselves. So also with the exhortation to "the house of Israel," "Make you a new heart," Ezek. 18:

31.

1

2. Sanctification includes the entire man. 1 Thess. 5: 23, "The very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body be preserved blameless." Sanctification affects: (a) The higher rational and spiritual part of man's nature, the veûμa, because this has been corrupted by the fall. Titus 1:15; Rom. 1:28; Eph. 4:18. (b) The inferior intelligence, the yuxń. (c) The body, σώμα. As apostasy began in the πνεῦμα, and affected the other parts of human nature, so sanctification begins in the veûμа and passes throughout the soul and body. A man can control his physical appetites, in proportion as he has a vivid spiritual perception of God and divine things. The intuition in the Tveûμa restrains the appetites of the x and oua. If spiritual perception be dim, the bodily appetite is strong. That the higher nature,

1 See Shedd: On Romans 7:23; 8: 10, for the meaning of this trichotomy.

Eph.

denominated Tveûμa or voûs, is depraved, and needs to be sanctified, is proved by Rom. 1: 28; 12: 2. 4:17; 2 Tim. 3:8; Tit. 1: 15; Mark 1:23; 1 Thess. 5:23.

3. Sanctification is gradual. "We are enabled more and more to die to sin." It is the conflict with, and victory over indwelling sin described in Rom. 7: 14-8:28. The eighth chapter of Romans, as well as the seventh, speaks of the struggle and groaning of the still partially enslaved will. "Even we ourselves who have the first-fruits of the Spirit groan within ourselves, waiting for the adoption, to wit, the redemption of our body. For we are saved by hope. Likewise the Spirit also helpeth our infirmities, and maketh intercession for us with groanings which cannot be uttered," Rom. 8: 23, 24, 26.

4. The means of sanctification are: (a) Internal: namely, Faith. Gal. 5: 6, "Faith worketh by love." Hope. Rom. 55, "Hope maketh not ashamed, because the love of God is shed abroad in our hearts." Joy. 1 Pet. 1:8, 9, "In whom ye rejoice with joy unspeakable, receiving the end of your faith, even the salvation of your souls." Peace. Phil. 4: 7, "The peace of God shall keep your hearts and minds, through Christ Jesus." The exercise of any one of these Christian graces increases the holiness of the believer. (b) External: The Scriptures. John 17:17, "Sanctify them through thy truth." 1 Pet. 1: 22, 23; 2: 2, "Desire the sincere milk of the word, that ye may grow thereby." Prayer. John 14: 13, 14, "Whatsoever ye shall ask in my name I will do it." Acts 2:42. Providential discipline. John 15: 2, "Every branch in me that beareth not fruit, he purgeth." Rom. 5:3, 4; Heb. 12:5-11. The sacrament of the Supper. Acts 2:42, "They continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.'

5. The believer co-operates with God the Spirit in the use of the means of sanctification. Sanctification is both a