049. Chapter 44: Sanctification and Holiness
------------ CHAPTER FORTY-FOUR ------------ Sanctification and Holiness In the previous volumes we have discussed the meriting of salvation and its application to the elect. In the final two volumes we shall consider the life of the true partakers of the covenant in its particulars and the manner in which it functions. We shall begin with sanctification and holiness. The Infinitives “To Sanctify” and “To Hallow” Defined The verbs sanctify or hallow have several meanings. First, they are sometimes understood comprehensively as referring to salvation in its entirety, in which are comprehended regeneration, justification, sanctification, and glorification (Hebrews 10:10; 1 Peter 1:2). Secondly, they occasionally signify a reverent acknowledgment of God’s majesty, essential holiness, and other attributes (1 Peter 3:15). Thirdly, they can signify a separation from common usage unto the service of God. This can be true 1) as far as time is concerned; God thus sanctified the seventh day (Exodus 20:11); 2) for matters and objects separated for religious purposes (Exodus 40:13; Numbers 5:10); 3) for persons separated unto the public ministry, such as the firstborn (Numbers 3:13), subsequently the tribe of Levi in their place (Numbers 3:12
Justification and sanctification always coexist in a believer; where the one is, the other will also be present. One should entertain no notions about justification if he does not at the same time possess the principle of sanctification. Neither ought he to have any notions that he is a partaker of true sanctification if he is not justified and if he does not earnestly seek this by faith in Christ. They are therefore conjoined: "Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification" (1 Corinthians 1:30); "... but ye are washed, but ye are sanctified, but ye are justified" (1 Corinthians 6:11).
Nevertheless, these two matters are in essence entirely different. First, justification is executed by God as righteous Judge; sanctification is executed by God the Holy Spirit as re-creator. Secondly, justification is executed by God toward man as the object; sanctification transpires within man as being the subject. Thirdly, justification removes guilt and punishment, and establishes man in a state of felicity; sanctification removes pollution and restores the image of God. Fourthly, justification is executed perfectly each time; sanctification always remains imperfect as long as man is upon earth. Fifthly, in natural order justification comes first, and sanctification follows as proceeding from justification.
Sanctification: The Efficacious Operation of God in the Elect
Sanctification is the efficacious operation of God in elect, called, regenerated, and justified sinners, purifying them by means of the Word from the pollution of sin, transforming them according to the image of God, and -- by virtue of this internal principle of spiritual life--causing them to live according to His will as expressed in the law of the ten commandments.
We repeat, sanctification is an efficacious work of God. God alone is its cause. As little as man can contribute to his regeneration, faith, and justification, so little can he contribute to his sanctification. "... for without Me ye can do nothing" (John 15:5). The Lord Jesus says this concerning His disciples who already are believers. "For it is God which worketh in you both to will and to do" (Php 2:13). The apostle demonstrates this in his prayer: "And the very God of peace sanctify you wholly" (1 Thessalonians 5:23); "And the heathen shall know that I the Lord do sanctify Israel" (Ezekiel 37:28). Sometimes it is attributed to the Father: "... to them that are sanctified by God the Father" (Jude 1:1); sometimes to the Son: "That He might sanctify and cleanse it" (Ephesians 5:26); sometimes to the Holy Spirit: "... through sanctification of the Spirit" (1 Peter 1:2); "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith" (Galatians 5:22). He is therefore called the "Spirit of holiness" (Romans 1:4).
Even though God does not need any means, He nevertheless uses the Word of God as a means: "Sanctify them through Thy truth: Thy word is truth" (John 17:17); "That He might sanctify and cleanse it with the washing of water by the word" (Ephesians 5:26). It is there that sins are held forth in their abominable nature and spiritual life is revealed in its desirability. Scripture convicts, rebukes, threatens, and judges. It contains exhortations and various inducements, Christ is presented as the Fountain of sanctification, and it contains the promises. All this the Holy Spirit applies to the heart of believers, exercising and activating them unto sanctification -- the Word of God being an instrument in the hand of God (apart from which a means cannot be operative). Since ministers preach the Word of God and urgently call to repentance and sanctification, they are also means unto sanctification. "Who then is Paul, and who is Apollos, but ministers by whom ye believed? For we are labourers together with God" (1 Corinthians 3:5
Those who are sanctified are all the elect and they alone. "According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love" (Ephesians 1:4); "For whom He did foreknow, He also did predestinate to be conformed to the image of His Son" (Romans 8:29). In them, all things become new; not only the intellect but also the will; not only the will but also the intellect; not only the intellect and will but also the affections. Thus, not only the inferior faculties of the soul, but also the superior; not only the internal, but also the external deeds; not the external deeds only -- as the Socinians would like to have it, not acknowledging the internal dimension -- but also the internal faculties, intellect, will, and affections. "... be ye transformed by the renewing of your mind" (Romans 12:2); "... therefore glorify God in your body, and in your spirit, which are God‘s" (1 Corinthians 6:20); "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new" (2 Corinthians 5:17); "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" (1 Thessalonians 5:23). Although all the elect are sanctified -- that is, in all things and in all aspects -- they are nevertheless not all sanctified in the same measure. There are children, young men, and fathers (1 John 2:13). There are oaks of righteousness, green palm trees, and high cedars, as well as broken reeds and smoking flaxes. He who is weak occasionally becomes strong, and he who is strong occasionally becomes weak -- not only as far as manifestation is concerned, but also as far as habitual grace is concerned. Their spiritual life never disappears, however, and they never again come under the dominion of sin, even though they are occasionally captured by sin as by an enemy, and for a time are even held captive. "Though he fall, he shall not be utterly cast down: for the Lord upholdeth him with His hand" (Psalms 37:24). The activity or deeds of sanctification have a twofold focus: against sin and unto holiness. In reference to sin it is called: the putting off the old man (Ephesians 4:24); the mortification of the members which are upon the earth (Colossians 3:5); the crucifixion of the flesh with the affections and lusts (Galatians 5:24); the putting off the body of the sins of the flesh (Colossians 2:11); abstinence from fleshly lusts (1 Peter 2:11); and the cleansing of ourselves from all filthiness of the flesh and spirit (2 Corinthians 7:1). In reference to holiness it is called: a putting on the new man (Ephesians 4:24); a being transformed by the renewing of your mind (Romans 12:2); being conformed to the image of the Son (Romans 8:29); and a travailing until Christ be formed in us (Galatians 4:19).
Sanctification and its Relationship to the Old and New Man in the Believer The old man is the corruption of the human nature. By reason of the fall man has come into a most abominable and dreadful condition. He is void of the image of God, as well as all light, true love, righteousness, holiness, peace, and true joy. He has within him the nature of the devil, and is capable of committing all manner of abominations against God and his neighbor. He finds no delight in God, but hates God, all that resembles God, and whatever God commands him. It is his wish that the Holy One of Israel would depart from him. He is indeed satisfied if he can stay away from God, and does not wish to subject himself to God. It is his entire desire to live in sin. If he could eternally live in sin, he would readily let God have heaven. His lusts are his master, directing his intellect, will, and all the members of his body to satisfy them. Thus whatever is in him is wrong and distorted. Man is entirely such prior to his conversion. Scripture refers to this disposition as the old man.
It is called man because this corruption permeates man in his entirety. It penetrates his intellect, will, affections, and all the members of his body in its motions, both by unbridled passions, as well as the pleasure which the body receives in the commission of sin. These sins are ignited by his lusts, and they in turn ignite his lusts. Thus, both mind and conscience are contaminated and man is abominable, disobedient, and unfit for every good work (Titus 1:15-16). An evil tree brings forth evil fruit, and an evil man brings forth evil things out of the evil treasure of his heart (Matthew 12:33
It is called old man since its origin is from the time of Adam and is already in man prior to being regenerated. Thus man, prior to his conversion, is nothing but "old man," that is, corruption. This "old man" is also called: fleshly lusts (1 Peter 2:11); flesh (Romans 7:23); law of sin (Romans 7:23); the image of the first Adam (Genesis 5:3; 1 Corinthians 15:49). By applying the law of opposites it is now evident what the new man is: the spiritual propensity, spiritual life, the sanctified nature, and the image of God consisting in true knowledge, righteousness, and holiness. It is otherwise also referred to as the inward man (Romans 7:22); the hidden man of the heart (1 Peter 3:4); God’s workmanship (Ephesians 2:10); a new creature (2 Corinthians 5:17); and the divine nature (2 Peter 1:4). It is called man because it permeates the entire man and penetrates his intellect, will, affections, and all the members of the body in their motions, causing man to function in harmony with this holy nature. It is called new man because it is infused in man subsequent to the existence of the old man and transforms him into an entirely different and renewed man.
Although man receives a new nature in regeneration and all things become new in every respect -- that is, affecting his intellect, will, affections, and the members of his body -- man will nevertheless not achieve the highest degree of perfection as long as he lives, but everything will always be only in part. The old nature, even though it does not dominate, nevertheless remains in man, retains its own nature, and does not cease to manifest itself at every opportunity. It is the wise will of God to allow the old nature to remain. Hereby the free grace of God will shine forth all the more, as well as His longsuffering and power, preventing the new nature from being extinguished and devoured by the old nature -- strong as it may be. Hereby Christ‘s atonement always remains fresh and precious and the only foundation of our justification and joy. Hereby man remains small in himself and it gives reason for continual battle, upon which the crown is promised. This engenders a longing for heaven and the state of perfection. This is correctly understood by him who, while maintaining the desire and striving for perfection, can presently subject himself to the will of God in this respect and thus keep himself from despondency by way of justification and the hope that once it will be thus. As water and fire cannot coexist in one vessel, but will strive to expel each other in order to have sole occupancy, so it also is with the old and new man. They both coexist in one and the same regenerated man -- not intermittently, as if at one time the one and then the other exists, but they are present simultaneously. They do not each have a different location, as if the one were in the intellect and the other in the will; the one in the soul and the other in the body. Rather, they are intermingled as light and darkness are intermingled at dusk, and as cold and heat in lukewarm water. Being thus intermingled, they strive to expel each other. This warfare does not transpire in such a fashion that the old man is first removed to make room for the new man, similar to an old house first having to be removed before a new house can be built in its place. Such is the focus of the discipline in popish monasteries, and by which the Labadists -- whose entire objective is to imitate the popish mystical writers and their manner of speech -- define their piety and thus draw souls from the right way. God has therefore turned all their intentions upside down, and in His wrath has caused them to be confused and to be separated from each other. It is sufficiently evident that this was but their own doings to restrict the old man in some measure (while internally allowing it to remain untouched), and but a natural piety, for they now again intermingle with all sorts of people. They are demonstrating that they have not learned the least self-denial (especially when it comes to esteem and money), excepting those who were converted prior to joining with them -- in them grace remains and still shines forth.
These two natures within a regenerate person generate a continual warfare. If a believer engages himself diligently in this battle, the old nature will decrease more and more, and the new and holy nature will increase more and more in sanctification. To that end we shall present the manner in which both natures function. We shall first consider the functioning of the old nature. The old nature is active in a threefold manner: 1) in causing man to commit sin; 2) in causing him to abstain from that which is good; and 3) in contaminating whatever good work it cannot prevent. The Functioning of the Old Man in the Believer The old nature stirs up to the commission of sin.
(1) Sometimes it does so by violent assaults. The lusts are so agitated and are stirring so vehemently that there is no time to think upon the fear of God. Even if the fear of the Lord surfaces, the lusts increase so forcefully in strength that any good inclinations are immediately extinguished. Thus, sin is committed before one can think about anything else, the heart being carried about as chaff in the wind.
(2) Sometimes the old nature seeks some rest; to be so intently focused upon God tires the body and the mind, so that it appears impossible to live in such a manner. The old nature, in seeking some rest and relaxation, begins initially to think upon natural things; however, the lusts of the flesh begin to stir, and the thoughts pertaining to natural things become sinful, due to one‘s ego entering the picture. A person will begin to build castles in the sky, imagining himself to have possessions, to be in a position of prominence, of being honored, and of having riches. Even though he knows that he will never attain to this, he nevertheless entertains himself with such imagery. From this point the old nature proceeds to reflect upon that sin which most readily presents itself -- be it immorality, a lust for money, or pride. Being thus drawn away from his steadfastness, he commits sin to the degree that the moment permits, and if the opportunity were not lacking, he would fall into sins which he never thought himself to be capable of. Or, if the opportunity is there, he will fall into sin from which he thought to have been delivered -- be it in a natural sense or by grace.
(3) Sometimes the old nature gains in strength due to recklessness. A person will bring himself into situations, knowing from experience that they have repeatedly ensnared him. This can either be solitude, or the company of certain people, yet he is of the opinion that he will now be able to abstain from the previous sins. In making use of the opportunity, however, he is inclined to it before realizing it, and sin having found an opening must proceed; the sin which is then at hand gains the upper hand. Contact with grease cannot but leave a stain. [Note: This is a paraphrase of the Dutch idiom, "Vetjes maken smetjes."]
(4) Sometimes the old nature presents something as being beneficial but conceals its sinfulness. It presents it as a necessity, as being delightful, as being advantageous, or as being honest, etc. Sometimes it is presented as a white lie, as being a necessity (not being able to do business otherwise), as being an honest deed, or as something which would otherwise prevent you from intermingling with people in a civil manner. Sometimes it suggests that one will thereby come into a position, in which he will be able to do more good subsequently -- and similar pretenses, which are not advanced in a premeditated manner, but suddenly present themselves at a given opportunity. And thus, man takes more liberty -- or at least he does not resist sin as much, and the old nature breaks through, one sin begetting another.
Secondly, the old nature is likewise always engaged in keeping man from that which is good.
(1) There will be no time for one to engage in his godly exercises of praying, reading, singing, and meditation.
Therefore these exercises either do not occur at all, or only in a casual manner to satisfy the conscience. It is as if he is rushed, even though he frequently would have the time.
(2) At another time one will postpone the matter, determining to do it, but to do it in a more quiet and composed manner; certain things first have to be accomplished. In the meanwhile time slips away or the Spirit has departed, and one does not get to it, or it is void of all spirituality.
(3) Then again the task appears as being exceptionally difficult; one looks up against it, and seeks to avoid and postpone it. Having burdened himself with many difficulties, he approaches the duty as a lazy person and, so to speak, crawls forward. It is too difficult and one is not fit to do it.
(4) Again he thinks that all that he does is in vain, that God does not hear, that one shall not obtain it, and he suggests to himself that he shall not obtain anything in the future anyhow. Our words do not carry any weight with others; we shall be put to shame, and our careful walk will only be construed as hypocrisy.
(5) Or one will try to compromise. The way to heaven is not so narrow as one generally claims. Would all those perish who are not so precise? No! It is not contrary to godliness to have determination, and to be courteous and cheerful. Thus, the old nature will prevent one from making vigorous progress and from carefully following the footsteps of Jesus.
Thirdly, if the old nature cannot keep man away from that which is good, she will endeavor to spoil that which is good.
(1) At one time she will cause the thoughts to wander from one thing to the next.
(2) At another time there will be good thoughts which, however, will not be applicable at the moment. They are only fit to break the resolution toward that good thing which at that moment is to be performed.
(3) Again, ulterior motives and our ego can enter the picture which will hinder a person in his duty, causing him to lose his resolve and the stimulus to be removed; thus the purity of the duty is contaminated.
(4) Then there will be thoughts that all is devoid of the Spirit and but the work of nature -- yes, even hypocrisy.
(5) At another time the atheistic heart and unbelief come to the surface, which contaminate the performance of spiritual duty -- and instead of being refreshed by the performance of one‘s duty, there is consternation and abhorrence that he has performed this good duty in such an evil manner. And thus the old nature agitates within. The Mortification of the Old Man
However, the new nature is not inactive either, but rather opposes the old nature, at one time by mortifying it directly, or at another time by strengthening the new man and becoming increasingly holy -- and this is the essential activity of sanctification. We shall first discuss the functioning of the new man in mortifying sin, and subsequently, the manner in which the new nature is strengthened. The Holy Spirit, having infused a new nature at regeneration, preserves it by His continual influence, stirs it up, supports it, and directs it in all its motions. "For it is God which worketh in you both to will and to do of His good pleasure" (Php 2:13). This spiritual life, this new nature being thus supported and activated, functions in harmony with its strength (or weakness), and sets itself against the old nature, either to mortify or to expel it. "... if ye through the Spirit do mortify the deeds of the body, ye shall live" (Romans 8:13); "Walk in the Spirit, and ye shall not fulfil the lust of Christian life, battle of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh" (Galatians 5:16-17). The new nature opposes the old nature. She does so, first of all, by a heartfelt mourning and being grieved that she is so surrounded by sin and is made so polluted and abominable by it; this causes her to abhor herself. It grieves her that she is thereby prevented from living in sweet communion with God, that she continually acts contrary to the will of God, and thus makes herself worthy of the wrath of God. Sin troubles her and as a heavy burden is too heavy for her. How she wishes to be delivered from this abominable monster! With great courage she would cast sin away if she could, but it is too deeply rooted and cleaves too much to her, so that she cries out, "O wretched man that I am! who shall deliver me from the body of this death" (Romans 7:24). All sorrow over other matters is as nothing compared to the evil motions, sorrow, and abominableness of sin. She mourns like a dove and chatters as a swallow; she goes about mournfully and sin can even cause her to be thin in the face. She does not avoid this mourning, but seeks to increase this sorrow and to spiritualize it. She brings herself into the presence of the Holy Spirit as she is and sinks away in shame. There she makes wholehearted confession, weeps, enlarges the sinfulness of sin, grieves, and prays for forgiveness. There she flees to Jesus, receives Him as her ransom, and with that atonement goes to the Father and wrestles until she is justified and becomes conscious of peace. She thus comes into a more upright condition and becomes more fearful of sin. "For godly sorrow worketh repentance to salvation not to be repented of" (2 Corinthians 7:10); "Sorrow is better than laughter: for by the sadness of the countenance the heart is made better" (Ecclesiastes 7:3).
Secondly, the new nature opposes the old nature by hating sin. "Ye that love the Lord, hate evil" (Psalms 97:10); "I hate vain thoughts ... and I hate every false way" (Psalms 119:113
(1) By an inward aversion for sin and its pollution -- seeing by the light of God‘s holiness and His holy will how contradictory and unbecoming sin is -- that it is a despising and rejecting of God. This engenders aversion in her. "Abhor that which is evil" (Romans 12:9). As a result she abhors herself. "I have heard of Thee by the hearing of the ear: but now mine eye seeth Thee. Wherefore I abhor myself, and repent in dust and ashes" (Job 42:5-6).
(2) By a felt consternation upon the commission of sin. The heart rate increases, inner peace departs, and restlessness comes in its place. A desire to take revenge upon sin arises in the heart.
"David‘s heart smote him, because he had cut off Saul‘s skirt" (1 Samuel 24:5); "... neither is there any rest in my bones because of my sin" (Psalms 38:3); "For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge!" (2 Corinthians 7:11).
(3) By a despising of sin, so that one can neither hear nor see it. One neither wants to say a word about it, nor have it mentioned, and if sin arises, one will cast it away as being worthless, doing so as hastily as one shakes fire from his clothing. "... hating even the garment spotted by the flesh" (Jude 1:23). The third method of opposition consists in an immediate fleeing from sin. The new nature, when functioning well, is watchful against sin. She robs it of all nourishment and opportunity; she has learned by now to which sin her nature is most inclined and which circumstances will cause sin to arise the most, as well as render it strength. If it is idleness, solitude, or the company of such and such a person, she will abstain therefrom. "I kept myself from mine iniquity" (Psalms 18:23); "If sinners entice thee, consent thou not" (Proverbs 1:10); "Enter not into the path of the wicked" (Proverbs 4:14); "Depart from evil" (Psalms 34:14).
Fourthly, with great courage she will resist sin when it presents itself and she will endeavor to cast it out. She begins with the heart for she knows that when it is pure within, it will also become pure without. The external abstinence from sin does not count with her, but she desires to pull sin out of the heart with root and branch. She is engaged in mortifying sin (Colossians 3:5), with crucifying the flesh and all its lusts (Galatians 5:24), and she purifies the heart and cleanses the hands (James 4:8). She makes resolution, girds herself for battle, takes courage, and does not wish to yield to sin. She focuses her attention upon the love of God and this urges her on. She unites herself to the fear of God, reflecting upon all the divine warnings and judgments upon both the godly and the ungodly -- this being related to specific committed sins against which she now has to do battle. She prays for help and depends on the power of God. She does everything by faith which, relative to this, functions as follows:
(1) She seeks for a promise of God which is applicable to her current condition, such as: "And the Lord thy God will circumcise thine heart ... to love the Lord thy God" (Deuteronomy 30:6); "A new heart also will I give you ... and I will put My Spirit within you, and cause you to walk in My statutes" (Ezekiel 36:26-27).
(2) She focuses upon such promises, thereupon goes to Christ, receiving Him unto justification, and in a lively manner determines that all promises -- and thus also those -- are yea and amen in Christ. In Him she views herself as an heir of the promises that will also be fulfilled to her.
(3) In this manner she engages herself while continually clinging to the promises.
(4) She thus uses all the means which God has prescribed to her.
(5) She is patient as far as the promises are concerned and continues to trust that they will come true for her. She submits herself to the will of God as far as time and measure are concerned and continues to be exercised therewith. She thus progresses and increases in strength, while the strength of sin gradually decreases, even though she cannot always perceive that she is gaining the victory. The Quickening of the New Man The second function of the new nature is the strengthening of itself and the increase in holiness. This manifests itself in: 1) love for the will of God, 2) a desire for the performance of duty, and 3) being encouraged in the performance of duty.
First, the new nature is not satisfied to battle sin only, but she wants holiness in its place. As labor and diligence are needful for the one, this is likewise true for the other. She follows after holiness, which particularly manifests itself in her desire to be united with the will of God. She focuses upon the will of God as being the will of her Father in Christ. She knows God as being holy, and as the only majestic and sovereign Commander (cf. Isaiah 55:4). She sees such purity and beauty in the will of God and considers it to be so appropriate, that her will becomes one with God‘s will, and she becomes completely enamored with it. She earnestly resolves to cause her will to will whatever God wills that she shall will.
(1) If it pleases God to send suffering her way according to either soul or body, she wishes to receive it -- it being the will of her Lord. She embraces it, willingly accepts it -- even if it is with tearful eyes due to the grievousness which she must endure, since to be without feeling is contrary to the will of God. She humbles herself under the mighty hand of God and neither grumbles, is sorrowful, nor is despondent. If these do arise, she will then say, "Be silent, for that is contrary to the will of God." Rather, she patiently submits herself, although she knows of no reason why the Lord deals thus with her. She says: "I need not know any reason, for God does not give an account of all His deeds; and should I, a worm, insist that God would give an account of His doings to me? No, it suffices me that this is the will of my Father; I know from the Word that it is love and that it will work for my good -- even if I cannot see how. It will once come to an end and the outcome will be glorious." Such exercises of bowing her will under the will of God make the soul holy. David was thus exercised in his oppression: "I was dumb, I opened not my mouth; because Thou didst it" (Psalms 39:9); "He sitteth alone and keepeth silence, because He hath borne it upon him. For the Lord will not cast off for ever: but though He cause grief, yet will He have compassion according to the multitude of His mercies" (Lamentations 3:28
(2) She therefore also embraces the will of God in regard to that which God wills her to do -- both physically and spiritually. We read in Scripture, "For this is the will of God, even your sanctification" (1 Thessalonians 4:3). This is also her will. If she serves, she serves "with good will doing service, as to the Lord, and not to men" (Ephesians 6:7). If she must abstain from this or do that, she immediately focuses upon the will of God and either abstains from or does something because it is His will. "... doing the will of God from the heart" (Ephesians 6:6). Since she has so much love for the will of God, she also has much love for the commandments and laws of God. "O how love I Thy law! How sweet are Thy words unto my taste! I have rejoiced in the way of Thy testimonies, as much as in all riches. I will delight myself in Thy statutes. Thy testimonies have I taken as an heritage for ever: for they are the rejoicing of my heart. I have inclined mine heart to perform Thy statutes alway, even unto the end" (Psalms 119:97
She thus conducts herself with every act and in every situation, proving "what is that good, and acceptable, and perfect, will of God" (Romans 12:2). In one word, this is her entire objective and she is very desirous whether present or absent, to be accepted of the Lord (2 Corinthians 5:9). The second deed of the new nature in regard to sanctification is in the matter and in the duty. "...Thy servants, who desire to fear Thy name" (Nehemiah 1:11). This desire manifests itself in:
(1) the offering of one‘s self to the service of the Lord: "Speak; for Thy servant heareth" (1 Samuel 3:10);
(2) asking what the Lord would have us to do: "Lord, what wilt Thou have me to do" (Acts 9:6);
(3) listening to the answer: "I will ... watch to see what He will say unto me" (Habakkuk 2:1);
(4) a willing readiness to accept the task: "Thy people shall be willing in the day of Thy power, in the beauties of holiness" (Psalms 110:3); "I made haste, and delayed not to keep thy commandments" (Psalms 119:60);
(5) a fervent zeal in executing the task: "... fervent in spirit; serving the Lord" (Romans 12:11);
(6) a steadfastness in the performance of the duty: "... they, which ... bring forth fruit with patience" (Luke 8:15). The third deed consists in having spiritual courage to break through all obstacles and to be impeded by nothing -- regardless of what it may be. If she falls, she arises again; if she is wounded, she goes to the Physician, Christ, and receives His blood as the balm that will readily heal her. From adversities she draws strength, resisting them all the more courageously. She lifts herself up in the ways of the Lord, for she knows that the enemy has already been conquered by the Lord Jesus and that she only has to deal with his death throes. She knows that the enemy will never conquer her and that she will remain the victor and be crowned as victor. It is therefore her happiness to do the right and her joy to engage in battle against her enemies. She thus breaks through. "Love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame. Many waters cannot quench love, neither can the floods drown it" (Song of Solomon 8:6-7). Such courageous ones are denominated by the title of "strong ones" or "mighty men": [Note: In the Statenvertaling "held" is used in bothJoel 3:10andZechariah 10:5. Its literal translation is "hero"; however, the KJV uses "strong" and "mighty men" respectively in these texts.] "Let the weak say, I am strong" (Joel 3:10). They are characterized as such: "... the Lord of hosts ... hath made them as His goodly horse in the battle. And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the Lord is with them, and the riders on horses shall be confounded" (Zechariah 10:3
Holiness is the most beautiful ornament and the most magnificent beauty which can be found in man. "Holiness becometh Thine house, O Lord, for ever" (Psalms 93:5); "Thy people shall be willing in the day of Thy power, in the beauties of holiness" (Psalms 110:3); "But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price" (1 Peter 3:4). The word holiness engenders esteem and reverence as soon as one hears it. Therefore, how glorious and how magnificent is he who is truly holy! Holiness is not just an external matter, nor does it only consist in abstaining from evil and in doing good. Rather, the seat of holiness is the heart. It is because of the holy disposition of the heart that a saint hates and flees all sin without exception, and delights in and exercises all virtues without exception. However, no one can understand rightly (except the person who has such a disposition), what manner of heart disposition this holiness is and the manner in which holy deeds flow forth out of this disposition, just as no virtue can be rightly known except by those who practice it. Since holiness is the image of God, how then can anyone know holiness who does not know God? When God translates His elect into the state of being a child of God, having endowed them with the perfection of their Head and Surety, He likewise truly adorns them with His image. They "put on the new man, which is renewed in knowledge after the image of Him that created him" (Colossians 3:10); "... the new man, which after God is created in righteousness and true holiness" (Ephesians 4:24). Thus, holiness is an expression of the purity of God and a conformity with God. "Be ye holy; for I am holy" (1 Peter 1:16).
We shall hold forth a sanctified soul with a higher degree of holiness in order to demonstrate her beauty. Therefore one who is little and weak in grace must not be discouraged when he perceives that he has not progressed this far.
God grants such sanctified souls a wondrous light in the soul (1 Peter 2:9), enlightened eyes of the understanding (Ephesians 1:18), and the light of the knowledge of the glory of God in the face of Jesus Christ (2 Corinthians 4:6). In this light the soul sees God, His perfections, and among others, His majesty and glory. She perceives that God is worthy in Himself, that all intelligent creatures would find all their delight and joy in Him, express all their love to Him, and submit with all readiness in all things to His will. At the same time, the soul perceives that God has been so good to have willed something in reference to man -- be it that He directs some suffering his way, or that He commands him something. The sanctified soul needs no other reason for subjecting herself and being obedient than that it be the will of God. She perceives, however, that the law is holy, and that the commandment is holy, righteous, and good (Romans 8:12). Yes, she perceives unfathomable wisdom in it and it is her delight to behold the law and to meditate continually upon it. This simultaneously causes her to be filled with loving ecstasy and to burn with desire to be conformed to this law -- as being the will of God -- in her nature and her deeds. We observe this in David: "O how love I Thy law! I have rejoiced in the way of Thy testimonies, as much as in all riches. And I will delight myself in Thy commandments, which I have loved. Thy statutes have been my songs in the house of my pilgrimage" (Psalms 119:97
It does not end here, but the soul, having such an inner disposition, shows by her very deeds that she knows and loves God. She is opposed to all that is sin, internally cleansing herself from all the pollution of the flesh and the spirit, perfecting sanctification in the fear of God. She does this also in reference to others, according to the command of God. "Thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him" (Leviticus 19:17). She commits herself to the practice of all virtue. In her "the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance" (Galatians 5:22-23). She adds to her "faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity" (2 Peter 1:5-7). The soul will thus manifest herself as a child of light (Ephesians 5:8), and as a son of God be "without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world" (Php 2:15). Behold, God thus fully sanctifies His children within and without. "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" (1 Thessalonians 5:23). Even though all this is but in part and much of the old man still remains as long as a saint remains in this life, the principal elements are nevertheless very delightful and adorn the child of God in a most excellent manner. This is similar to small children whose first footsteps and manifestation of understanding are very sweet and charming. The Virtues Issuing Forth from Holiness
Holiness is not a single virtue, but rather, the shining forth of the image of God -- being a combination of many virtues. A soul, whom God in His eternal purpose has appointed to be a recipient of salvation, whom the Lord Jesus has loved and cleansed from all her sins in His blood, whom He has endowed with His glory and holiness, and who has been regenerated by the Holy Spirit of God, having become spiritually alive (thus pursuing sanctification), will exercise many virtues.
(1) Such a soul will be separated from the world. All that is to be found in the world, namely, the lusts of the flesh, the lust of the eye, and the pride of life, are foreign to her. She neither desires nor seeks them, and is fearful of them. She also views all worldly men as such. She wants to be known as having no use for their company, as considering them abominable, and as pitying their wretchedness. She does not conform to them either in clothing, language, or gestures.
(2) Such a soul has died to herself and denies herself. She knows indeed that there is nothing charming to be found in her, and therefore she does not desire that others honor, love, respect, or provide for her, etc. If she receives none of this, she is neither sorrowful, fretful, discouraged, nor alienated, but rather is in her element. If she receives this in some measure, she views it as a gracious gift of her Lord and she makes use of it again for Him, as long as it pleases the Lord to let her keep it. She views such goods only as travel money upon her way. If she has much, she shares it with her travel companions; does she have little, then she travels that much easier and with less of a burden, and it suffices her. She has no objective other than her Lord‘s objective. She is therefore accustomed to adjust her objective to the objective of others, in so far as it is not contrary to the will of her Lord.
(3) Such a soul finds all her delight in knowing, fearing, and loving God -- in being subject to Him with reverence, doing His will with joyful willingness, trusting in Him, and having peace, quietude, and joy in Him. God is her all, and whatever is outside of Him is of no value to her. She has withdrawn herself from all things and has surrendered herself to God with all that she is and has.
(4) Such a soul is pious in the church as well as in her private quarters. In her solitude she continually either prays, reads, sings, or meditates. She is upright in her entire walk, truthful in her speech, meek, friendly, dignified, humble, and in good spirits. She is wise in her interaction with people, tender and compassionate with those who are in misery (whom she readily and frequently visits and is very helpful to), wisely exercises liberality toward the poor, is patient and submissive in bearing her cross, earnestly and zealously battles against sin, and is steadfast, unmovable, and always abounding in the work of the Lord. She teaches with her silence, and rebukes, comforts, and stimulates with her speech. She is diligent and faithful in her calling, the performance of which has been entrusted to her by God. She is careful in all her actions, and, since she still has the old man within her, is on her guard and readily engages in spiritual warfare, with faith and hope anticipating the crown of life. All her virtuous dispositions and exercises issue forth in a godly clarity, purity, and luster; and this is holiness. The Three Requisites of true Holiness
However, since all that glitters is not gold, everything that has the appearance of holiness and is called holiness is not holiness; this we have demonstrated. There are three requisites for holiness: 1) it proceeds from a good root: faith; 2) it functions according to a good rule: the will of God as revealed in the law; and 3) it has a good objective: the honor of God.
First, all that is worthy of being called holiness must proceed from a holy principle. Faith is the primary element of conversion as far as order is concerned. This faith unites a person with Christ who is our life. It does not only make us a partaker of His benefits, but first and foremost, of the Person Himself. Christ dwells in the heart by faith (Ephesians 3:17). What the soul is to man, Christ is in some respects to spiritual life. Faith not only affords the soul a right to eternal life and makes her a partaker of it, but it also, in actuality, unites the soul with Christ, and thus life and strength flow out of Him into the soul, and the believer lives by virtue of this influence. "...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" (Galatians 2:20). The soul lives by virtue of this influence, and thus faith, in union with Christ, actively purifies the heart (Acts 15:9). This purified heart opposes the old man -- which the apostle refers to as a mortifying of the deeds of the body (Romans 8:13). This manifests itself immediately in holy deeds (James 2:17-18) and "worketh by love" (Galatians 5:6). If the tree is not good, the fruits will not be good. If the heart is not in a holy state through union with Christ (which only comes about by faith), all actions -- however holy they may appear -- are of no value. The deeds as such may be good, but the parameters defining the essence are not good. However, those deeds which are the result of this believing union have an entirely different luster, and it is evident that they have been wrought in God (John 3:21). This is precisely what the Lord Jesus says: "He that abideth in Me, and I in him, the same bringeth forth much fruit" (John 15:5). Paul speaks likewise: "As ye have therefore received Christ Jesus the Lord, so walk ye in Him: rooted and built up in Him, and stablished in the faith" (Colossians 2:6-7); "The just shall live by faith" (Romans 1:17).
Secondly, to holiness belongs a good rule with which the disposition of the heart and one‘s deeds must agree. This is nothing but the will of God alone, as presented in the law of the ten commandments. If one were to establish reason and propriety as a rule for virtues and vices, then one establishes reason to be his God. This is likewise true if one establishes human institutions, traditions, and his own desires as his rule for life and religion. However, as beautiful as everything may appear outside the will of God, it is nevertheless all sin and an abomination before God. God is the eternal and only majestic Creator and preserver of man, who in his being and motions is dependent upon God. Therefore God is also the only "... lawgiver, who is able to save and to destroy" (James 4:12). This Lord and God has given a law to man in conformity to which he must live, constituting true holiness, whereby it may be known what holiness is. This law "is holy, and the commandment holy, and just, and good" (Romans 7:12). One who seeks to be holy has great love for this law. He holds it before him as a rule, walking according to it as upon a paved walkway. "O how love I Thy law! Great peace have they which love Thy law: and nothing shall offend them. I have chosen the way of truth: Thy judgments have I laid before me. I will run the way of Thy commandments" (Psalms 119:97
It is not sufficient to establish the law of God to be one‘s rule, but one must always be conscious that such and such is the commandment of God. Here a good opinion is not valid when one is in doubt as to whether something has been commanded, and he thus either abstains or does this. Both are sinful, even though he might do that which was commanded, for he did it unconsciously and not as being the will of God. "And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin" (Romans 14:23).
Thirdly, to holiness belongs a holy objective. If someone has an evil objective -- namely, his own honor, to be loved, to gain advantage, or to harm his neighbor -- then the holier the matter is by means of which he seeks to accomplish his evil objective, the more abominable the sin is which he commits. Man differs depending on whether he is in the state of perfection, in the state of sin, or in the state of regeneration. In the state of perfection man knew God in the measure of perfection determined for him. Therefore, he could only undertake something for, and be stimulated by, the glory of God, to end therein. In the state of sin man does not know God and therefore he can neither have love for, nor have the objective to glorify God in all things. The foolishness of the Labadists is thus apparent, who wish to first purify an unconverted person from love for his salvation -- which they call impure love. They insist that such a person should begin to seek out of love for the glory of God, Him whom an unconverted man neither knows nor is able to love. In the state of conversion man is partially illuminated so that he begins to know and love God, and in principle has therefore the glorification of God as his objective.
It is God‘s will that man will cherish his salvation and He moves man thereby to faith and repentance. In regard to those, the entire Bible is filled with promises and threatenings stimulating in man a love for himself and causing him to be active by this self-love in using all means which are subservient to that end. Thus, in the way of sanctification a person may and must endeavor for further illumination, peace, purity, joy, and felicity -- sanctification being the way to attain this. A converted person, however, neither can nor wishes to remain stationary at this point; that is, only to seek God for his own benefit, and thus make himself the ultimate objective in which he would end. Rather, in seeking his own salvation, he increasingly obtains a view of God‘s attributes. Even if he initially was not stimulated by the glory of God, he nevertheless ends therein, manifesting this by his gratitude toward God for each received benefit. The more man progresses in sanctification, the more clearly he will aim for the glory of God in all his activity. His initiative proceeds from love for God, the fear of God, and obedient submission to the will of the sovereign and only majestic Lord. To be thus stimulated is to be stimulated by the objective of glorifying God. For in this alone there is an acknowledgment of God‘s perfections and a manifestation of this acknowledgment. And if the glorification of God has reference to other people, it is one‘s aim to be led to know, love, and fear God -- and acknowledge Him by his words and deeds; that is, declare what manner of God the Lord is. This agrees with the very nature of the regenerate person. In this he ends, and the more he grows, the more vividly he aims for, and the more powerfully he will be motivated by, this objective. If this objective has been absent in his activity, then he becomes restless and begins to grieve. However excellent his activity may otherwise have been, if in this activity his own honor, pleasure, and advantage, etc. have been the objective, he abhors himself, humbles himself before the Lord, and seeks forgiveness. If a pure objective has had the upper hand, and ulterior motives nevertheless surface, he is troubled in his activity and all comfort is gone, however excellent his performance may otherwise have been. A holy objective and purpose thus belong to holiness. It is this which the apostle commands: "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God" (1 Corinthians 10:31); "... therefore glorify God in your body, and in your spirit, which are God‘s" (1 Corinthians 6:20). This was David‘s wish and endeavor: "Let my mouth be filled with Thy praise and with Thy honour all the day" (Psalms 71:14; "But I will ... yet praise Thee more and more" (Psalms 71:14). This is the purpose for which God gives spiritual life to His people. "This people have I formed for Myself; they shall show forth My praise" (Isaiah 43:21); "... the branch of my planting, the work of My hands, that I may be glorified" (Isaiah 60:21); "... that ye should show forth the praises of Him who hath called you out of darkness into His marvellous light" (1 Peter 2:9).
Exhortation to Strive for Holiness
Now consider all that we have said concerning sanctification and examine it closely. You will be enamored and motivated by it to become a partaker of that holiness, and to follow in the footsteps of Paul who establishes himself as an example in this. "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. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus" (Php 3:12-14). Therefore make an earnest effort to purify yourself from all the pollutions of the flesh and of the mind, perfecting your sanctification in the fear of God. Permit me to stir you up to this holy work; incline your ear and permit these exhortations addressed to you to enter your heart.
First, you who are regenerate, you may neither live as other men, nor as you have lived in the past. God requires and now expects something different from you. Hear these exhortations and commands of God: "I therefore, ... beseech you that ye walk worthy of the vocation wherewith ye are called" (Ephesians 4:1); "Only let your conversation be as it becometh the gospel of Christ" (Php 1:27); "That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work" (Colossians 1:10); "Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. For this is the will of God, even your sanctification" (1 Thessalonians 4:1
Give attentive consideration to your spiritual state and be stirred up thereby to a holy walk.
(1) Are you not a chosen generation? (1 Peter 2:9). The Lord has known you from eternity, separated you from all other men, ordained you to be His favored one in order that from among all other men you alone would be His property, for He "hath ... appointed us ... to obtain salvation" (1 Thessalonians 5:9). "According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love" (Ephesians 1:4). Ought not such gracious and glorious separation -- and that for the purpose that we should be holy -- impress upon our hearts that we must lead a separate and holy life?
(2) Proceed with your thoughts and consider how the Lord permits other people to remain outside of Christ as strangers of the covenants of promise, without hope, and without God in the world; and that you who were like these others by nature, He has chosen and ordained "that ye should go and bring forth fruit" (John 15:16). Consider that He called you with an holy calling (2 Timothy 1:9), having delivered you "from the power of darkness, and hath translated (you) into the kingdom of His dear Son" (Colossians 1:13), so that you are "fellow-citizens with the saints, and of the household of God" (Ephesians 2:19). Should we then not be a people that dwell alone? Ought not our walk then be distinct from the walk of natural men? Ought we not manifest ourselves as "a royal priesthood, an holy nation" (1 Peter 2:9), so that all who see us would recognize us as a seed which the Lord has blessed (Isaiah 61:9)? After having had been called out of and having departed from Ur of the Chaldees, Abraham no longer wished to return there, neither would he suffer his son to be brought back there after his death. When Israel had been called and drawn out of Egypt, they were not permitted to return there again. This is likewise true for us; we have been called out of, and have departed from, the world. How then would we return there again?
Thirdly, proceed with your thoughts and reflect upon the respective relationships you have with God and with the Lord Jesus, and let this quicken you to deny everything, and to zealously practice love and that which love demands.
There is a union between you and Christ indeed, and you are indeed one Spirit with Him (1 Corinthians 6:17). You are indeed grafted into Him as into an olive tree and thus have become a partaker of His life and nature (Romans 11:17). Should not then the same life of Jesus become manifest in us, and should not we then walk as He has walked? You are indeed the bride of the Lord Jesus -- generally being called such in the Song of Solomon. Would a bride not adorn herself to make herself pleasant and charming to her bridegroom? Would you then not do likewise for the Lord Jesus? With Paul, ought we not to be very desirous that "whether present or absent, we may be accepted of Him" (2 Corinthians 5:9)? What is, however, the ornament in which Jesus is pleased? It is holiness. "...Holiness becometh Thine house, O Lord, for ever" (Psalms 93:5). In reference to this the Lord Jesus says: "How beautiful are thy feet with shoes, O prince‘s daughter!" (Song of Solomon 7:1). Therefore, show Jesus your being despised by the world, your humility, your love, your trust in Him, and the delightful manner in which you lean on Him in order that He may be pleased with this.
You are virgins who are in love with the Lord Jesus. "... therefore do the virgins love Thee" (Song of Solomon 1:3). Therefore have the heart of a virgin, keep yourself pure and unspotted from the world, have eyes of a dove, and let all your love go out to Jesus, so that He may see it and delight Himself in you. Sin, offensiveness
You bear the name, and are indeed also, children of God. World, evil character of our"... the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world" (Php 2:15). Therefore, you do not belong here, but in the other world; or better stated, heaven is your home and there you are children. Would not a child be loyal to his father and oppose his enemies? Would not a child honor, fear, love, and serve his father, and be fully in harmony with his father‘s will in his manners, clothing, and the company he keeps? Therefore, since you are children of God, conduct yourselves as children; let everyone observe in your walk that you are a stranger upon earth, belong at home in heaven, that God is your Father, and that you are children of God.
Fourthly, consider what sin and the world are, so that you may the more readily be drawn away from them. Man being estranged from God through sin seeks His pleasure in that which is visible, and turns away from the invisible God. The nature of this old Adam is still in the regenerate and you must therefore be especially on your guard. You therefore, children of God, who again have made God your delight, seeking it in Him, what business do you have with the world and all that is to be found in it? Focus upon its most glorious aspect and what does it amount to? Solomon says from experience by the Spirit of God, "Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity" (Ecclesiastes 1:2).
(1) How many yearn for a piece of it all and reach out for something? However, the one acquires it, whereas the others can only watch, having pursued it in vain. How often you have desired one thing or the other, having imagined that it would bring you some pleasure! How frequently it has escaped you when you pursued it, so that you could not catch up with it, but have wasted both time and effort!
(2) And even if you did acquire it, how often you have experienced that it contained a bundle of thorns which pricked you, thistles by which you were burned, or a portion of rotten apples by which you defiled yourself; so that you were ashamed and embarrassed with your acquisition, or that it was nothing more than a handful of flies which flew away as soon as you opened your hand!
(3) In addition to that, have you not experienced frequently enough that all this yearning, desiring, and seeking for those things which are upon earth -- however beautiful your pretense may have been -- troubled your soul and made it restless, robbing you of your freedom and of your quiet peace of conscience? Did it not rob you of your spiritual view of God and your communion with Him? Did it not hinder you in praying earnestly and intimately, as well as impeding you in the practice of virtue? Would you then as yet remain foolish and delight in your own sorrow and shame?
(4) Have you not experienced long enough how attractive the world becomes even if we make but a little use of her -- how readily the flesh gains in strength and how much effort it requires before one can achieve a lively, earnest, and complete separation from it? Have you not experienced how quickly you are drawn away again and how difficult it is to forget the sweet taste which the flesh enjoyed? Would you then not be careful to see to it that the world no longer bewitch you?
(5) Furthermore, it is nothing but idolatry, and it dreadfully dishonors God -- as if there were yet something in the creature in which one could find his delight or as if the all-sufficient God must possess something more. Would God not be offended with this? Would He not withhold His grace? Would He not punish such adulterous children? Would He not let them experience what it is to run to broken cisterns?
(6) The most excellent among the things of this world are advantage, honor, and entertainment. Beloved, what do these things amount to, however, if you analyze what they really are? To find delight in what you see, smell, taste, and find in filthy stimuli is all but for a moment. It calls out to you loudly: It is not to be found with me. Why do you focus your eyes upon that which is nothing? The soul remains empty. What did I say? Empty? She is filled with restlessness and worldly pollution which is not becoming for virgins.
What do the riches of this world amount to? Do they make the possessor thereof one hair better, more attractive, or more glorious in himself? They are generally acquired with anguish if they are acquired honestly; with care they are preserved, and these unstable riches fly away with wings, causing grief. They generally saddle the possessor thereof with care, an unsatisfied desire, and pride -- and perdition. How many would be good people if they were not rich! How many have not sunk away into the eternal pool with a clump of gold or silver as a millstone around their neck? Above all, vain honor is an abomination which a partaker of the covenant must dread, and must cast it away as hastily as one would remove a coal of fire from his clothing. What honor do you have, oh sinner, except the honor of your Head? You must clothe yourself with His honor and be satisfied. Secretly to aim in your actions for your own honor, praise, applause, respect, and love, which would all end in yourself, is to rob God of what is His and to make yourself a god. It contaminates all your good deeds, grieves your soul, robs you of your liberty, and deprives you of God‘s blessings. Beloved, what have you ever gained from seeking yourself? Has your soul increased in wisdom, learning, and godliness? Is it such a great matter for you that a sheaf, a tree, a clump of dirt, a sinner, one destined for hell, and a slave of the devil greets you, bows down to you, worships you, adores you, and speaks well of you? Or what happens when a godly person makes an idol out of you and thus pollutes his own soul -- when the love which should be focused only on Jesus, and the heart which should be only for Christ, is drawn away from Him to you? Are you the better for it if Christ is robbed and His children are corrupted? Since you are nothing but an empty bag, do you delight in being filled with air, puffing yourself up with pride whereby you become abominable in the eyes of God, the holy angels, and the wise among the godly? You will soon be the object of ridicule and be ashamed with yourself before the countenance of God and men. Consider for a moment all the glory, delight, and profit of the world with a wise and sound judgment, and you will find that they neither suit nor serve you, but are harmful to you. Therefore, partakers of the Lord‘s covenant, leave all that belongs to the world to the men of the world, whose portion is in this life. You ought to live for those things which are superior, invisible, and spiritual, manifesting yourself as a stranger in this world. You are the children of a King, who are too noble to be entertaining yourselves with beggars, and occupying yourselves with the world‘s toys. Do not argue over this, do not envy anyone because of this, and do not seek the help of others relative to this. Christ alone is more than enough for you for honor, delight, and advantage.
Fifthly, in order to stir you up to a holy life, focus upon God the Lord with whom you have entered into a covenant. How powerfully this ought to motivate you! "But as He which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy" (1 Peter 1:15-16). To that end take note of God‘s character, will, and honor.
(1) Consider the character of God. God is worthy that you, in all that you are, exist for Him, and that you with love, fear, confidence, and service be engaged toward God and end in Him with all those motions. "Who would not fear Thee, O King of nations? for to Thee doth it appertain" (Jeremiah 10:7). "Thou art worthy, O Lord, to receive glory and honour and power" (Revelation 4:11). Have you not lived long enough without an illustrious impression of the Lord‘s preeminence, majesty, worthiness, and holiness? Have you not lived long enough without the distinct view that God Himself must be the foremost foundation and motive to live holily? Have you not lived long enough afar off? Have you not neglected to exalt God, acknowledge Him in all your ways, and walk before His countenance? Having entered into covenant with this God, however, you must now do nothing else but look unto Him, and, if you do so, you will notice that this will change your countenance and make it shine forth as Moses‘ countenance did when he had communed with God upon the mountain. Paul speaks of it in this manner: "But we all, with open face beholding as in a glass the glory of the Lord, are changed unto the same image from glory to glory, even as by the Spirit of the Lord" (2 Corinthians 3:18).
(2) Take note of God’s command. God has commanded you to be holy; this is His command: Be ye holy. "Thou hast commanded us to keep Thy precepts diligently" (Psalms 119:4). Are you not finished with living according to your own will? Do you not perceive that it is becoming for a creature to unite his will with God‘s will and that his felicity is to be found in this? Do you not perceive what audacity it is and how abominable it is that a creature, who is obligated to God by reason of multiple ties to Him -- that a partaker of the covenant not only neglects to do the will and the commandment of his God, but also opposes it and does the contrary in the presence of and before the countenance of God? Therefore, you ought to have had enough of being disobedient, having turned away your heart and ear from the law, having satisfied your own lust with an unbridled spirit, and not having listened to the voice of God in your conscience. The time in which you live as well as God‘s dealings with you, require something different. Therefore, stir up yourself! Do you not have a desire to fear the name of the Lord? Do you not have a delight in the law of the Lord after the inward man? Therefore, behold Him who commands you, give heed to His will and commandment, give heed to yourself, and thus live as obedient children.
(3) Take note of the honor of God. The holy life of partakers of the covenant is to the glory of God. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matthew 5:16); "Herein is My Father glorified, that ye bear much fruit" (John 15:8). It is to the honor of a father that the members of his household are well-mannered, and that his children imitate the virtue of their father. This is likewise true here. Other people do not render honor to God; only His children has He formed in order that they should show forth His praise (Isaiah 43:21).
They are a planting of the Lord in order that He might be glorified (Isaiah 61:3). In the eyes of the entire world they are a city upon a hill and a light upon a candlestick; everyone therefore ought to consider himself as such. If therefore you neglect to live holily and to manifest your spiritual nature by a virtuous life, or if you conform yourself to the world, so that no one can notice anything in you in which you excel the world, then you do not live to God‘s honor, but to His dishonor, and the holy name of God will be blasphemed because of you. However, if you manifest yourself as a true saint in deed and truth -- despising honor, riches, and sinful entertainment, and instead live holily, righteously, moderately, humbly, and good-naturedly in the love and fear of God -- then you will have the happy privilege that God is glorified by you. May the praises of God therefore be in your mouth, and may you show forth the praises of Him who has called you. May you live as a light amidst darkness and a crooked and perverse generation, your intent being to glorify God thereby.
Sixthly, the holiness of partakers of the covenant is very essential as far as other people are concerned. It is a true proverb that says, "Rules teach, but examples attract." It cannot be expressed in words what a holy life can accomplish. Someone may be the most eloquent, powerful, and gifted minister in the world, but if holiness is absent in his life, then all his gifts are only harmful. However, a minister who lives a holy life preaches in the heart of the godly. This is likewise true for every partaker of the covenant. Therefore, have you not blinded people long enough with your careless life, which was little more than civil? Have you put them to sleep with the idea that there was no other holiness than yours, so that they were satisfied with their life which closely resembled yours, and have thus remained unconverted? Oh, if only so many had not been offended by you, seeing you at places where sinners gather, seeing you laugh and joke as sinners do, seeing you prance and show off as sinners do, seeing you engage in vain pursuits as sinners do, seeing in you no more spirit and life, fear of God, light, purity, love, humility, heavenlymindedness, and a forsaking of worldly things and your own will, as is true for sinners! Perhaps they would have been convicted if in your entire walk you would have been truly spiritual and void of affectation. They would have perceived that their walk was not right -- that to be spiritual is something different from what they had thought. The apostle Peter demonstrates this in 1 Peter 3:1, where we read, "... that, if any obey not the word, they also may without the word be won by the conversation of the wives." The one godly person observes the other more than one would think. If they who are esteemed to be great Christians show little spirituality in their walk, and are leaning to the world in their conduct, others will readily imitate this, and ultimately the example of godliness will be lost sight of, and will soon become much conformed to the world. This will gradually progress, and thus the church will lose her glory and luster. If Christians, however -- be they great or small -- lead a life separated and withdrawn from the world and focused upon heaven, and if they were to manifest spirituality in their words and deeds without affectation, this would powerfully convict, put to shame, and stimulate others. Such a conduct penetrates the heart and the reins, and such exemplary conduct instructs in the absence of the person as if he were present. Wherever they have been, the footsteps of holiness are left behind. The little ones in grace are the teachers of those who are advanced, and those who are advanced are examples for the little ones. Thus, the church obtains glory and luster, respect and loveliness. In this manner Jerusalem becomes a praise upon earth and brings glory to Christ. Let every partaker of such a holy covenant begin to live in such a fashion, and we shall observe that the one will be ignited by the other as one candle ignites another candle. The Rich Promises of Scripture in Reference to a Holy Life
Seventhly, God promises glorious things upon holiness. Even though the glory of God is the ultimate objective and the motions which issue forth from this are more excellent and lofty, a Christian must also allow himself to be motivated by promises which God makes to him in reference to such and such a matter. It should be delightful to us that God is willing to make promises. We must permit ourselves to be led in the way which God uses to stir us up, and we shall perceive and experience, with Moses, that it is very sweet, and a powerful motive, to look upon the recompense of the reward. It is sad that one meditates upon this so little. God promises a reward upon holiness; however, He does so by grace, as a father does to his child. "In keeping of them (the commandments) there is great reward" (Psalms 19:11). If you ask how great this reward is, then I answer, "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him" (1 Corinthians 2:9). This will not only be given them in the life hereafter, but He will also give them a portion of it here. The rewards which the Lord gives to those who practice holiness are the following:
(1) Peace of conscience. "Great peace have they which love Thy law: and nothing shall offend them" (Psalms 119:165). Holiness is synonymous with the "the ways of them" (Psalms 84:5). He who walks in them walks surely and experiences a wondrous peace in his heart -- the peace of God which passes all understanding (Php 4:7).
(2) Sweet joy and delight. "It is joy to the just to do judgment" (Proverbs 21:15); "I have rejoiced in the way of Thy testimonies, as much as in all riches. I will delight myself in Thy statutes; Thy statutes have been my songs ... they are the rejoicing of my heart" (Psalms 119:14
(3) God promises to those who live a holy life that He will meet them and grant them nearness to Himself and revelation of Himself. "Thou meetest him that rejoiceth and worketh righteousness, those that remember Thee in Thy ways" (Isaiah 64:5). The following promise is remarkable: "He that hath My commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him" (John 14:21). What else does a believer desire; what else does he long for? Behold, it is this which God promises to those who keep His commandments. This is also stated in Matthew 5:8 : "Blessed are the pure in heart: for they shall see God." He who is not diligent in sanctification ought not to complain that it is so dark, and that he perceives so little of God. He who delights therein must be diligent in the pursuit of holiness. He will experience the fulfillment of these promises within.
(4) God promises growth and increase in sanctification. "Every branch in Me that beareth not fruit He taketh away: and every branch that beareth fruit, He purgeth it, that it may bring forth more fruit" (John 15:2). A godly person cannot live without sanctification; absence of holiness is a continual death for him. However, to grow as calves of the stall, as a palm tree, and as a cedar of Lebanon -- that is the delight and the joy of the soul. Is it not so with all of you who are godly? Therefore, stir up yourself, look unto the recompense, delight in it, and then, by the increase which will most certainly be given, you will be motivated to strive for sanctification. It will be difficult at first, but it will become more delightful and easier thereafter.
(5) God promises eternal felicity to those who deny themselves here, despise the world, love and obey God, confess Christ, and thus seek to live a godly life. "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come" (1 Timothy 4:8); "...Come, ye blessed of My Father, inherit the kingdom ... for I was an hungred, and ye gave Me meat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in" (Matthew 25:34-35). Eternal felicity is the ultimate benefit -- oh, blessed end without end! Oh, light without darkness, life without death, gladness without sorrow, and holiness without pollution! God promises this ultimate outcome, however, and wishes to lead you there by this royal, beautiful, glorious, and joyful way of holiness. Therefore, why do you sit still and waste away in slothfulness? Why do you sink away in despondency? Arise, go forth, forget that which is behind, and reach forth unto that which is before you, and thus lay hold on eternal life.
We have thus sought to stir you up to godliness; however, it is the Lord who works this in us. Reader, may He who works in others both to will and to do, also grant this to you! Amen.