April 17

prized of the consequences of going astray? And warned against them?—Yet astray he went!

And thus we reach the fact which the words were intended to express—the natural state of men as alienated from the life of God—They are as sheep going astray. They go astray from their duty to God. Thus they forsake him as their Lord and owner. As he made them, and gave them all their powers, possessions, and enjoyments, they are bound to serve and obey him: but they prefer their own will to his authority, and live in the violation of his laws which are all holy and just and good. They go astray from their happiness in God. Thus they forsake him as their portion, following after rest and satisfaction apart from the supreme good. All wish for happiness; but where do they naturally seek it? In the pleasures of sin, in the dissipations of the world, in science, fame, riches, power, friendship. They do not seek it in the favour, the image, the presence, the service of God. They wish to be happy without God. They ask, “Who will show us any good?” but do not pray, “Lord, lift thou up the light of thy countenance upon us.” If ever they go to God, it is when fear or affliction urges them. Do they delight themselves in the Almighty? Do they always call upon God? They go astray from their recovery by God. Thus they forsake him as their Saviour; who, instead of abandoning them when they departed from him, remembered them in their low estate, and provided means the most suitable and adequate for their restoration. He spared not his own Son, but gave him up as a propitiation for their sins. He sends them the gospel: beseeches them by his ministers; and urges the message by a thousand motives—But they make light of it: they turn away from him that speaketh, and neglect so great salvation. Yea, they oppose it; and if ever they think of returning to God, it is by a way of their own devising in preference to his. They go about to establish their own righteousness, instead of submitting themselves to the righteousness which is of God; and act in their own strength, instead of being strong in the grace that is in Christ Jesus; thus frustrating him in his greatest delight, and robbing him of his highest glory.

Reflect upon each of these: and remember, Christian, this was once your own state. Look back; and acknowledge that ye yourselves also were once foolish and disobedient. But after this the loving-kindness of God our Saviour, towards you, appeared. If you are justified, you were once condemned: if alive, you were once dead: if found, you were once lost. How happy that you can be addressed as those who were once going astray, but are now returned to the Shepherd and Bishop of your souls!

APRIL 17.—“He that sanctifieth and they who are sanctified.”—Hebrews 2:11.

THE Apostle here speaks of Christ and of Christians as concerned in the same work, but differently concerned. He is the agent, they are the subjects—He sanctifieth, and they are sanctified. We are not however to suppose that in this work they are passive; or that he acts upon them as a mechanic operates upon stone and wood, which are insensible and unconscious of the process. He does not sanctify them without their knowledge, and consent, and choice, and

exertion. According to his good pleasure he works in them to will and to do. He makes them the instruments, as well as the subjects; and so engages them, that the work is represented as their work as well as his. Hence it is enjoined, as well as promised, and we are called upon to cleanse ourselves from all filthiness of flesh and spirit; and are assured that he who has the hope of Christ in him purifieth himself, even as he is pure.

But there is no inconsistency here. We believe, but he enables us to believe. We exercise repentance, but he gives us repentance unto life. We bear the fruit, but it is the fruit of the Spirit, and in him is all our fruit found—and therefore we are called trees of righteousness, the planting of the Lord that he may be glorified.

To sanctify admits of two imports. The first is separation or setting apart from common to sacred use. Thus the tabernacle and all the vessels of the sanctuary under the law, were sanctified. No change took place in their qualities, but only in their appropriation and use—They were sanctified by consecration. And there are some who contend that in this sense only are we sanctified by the purpose of God. To plead for a real change of nature, for a growth in grace, or for any thing in ourselves, though not derived from ourselves, is legal, genders to bondage, and obscures the glory of the Gospel. So it was always. Jude tells us of ungodly men who turn the grace of our God into lasciviousness: and James mentions those who relied on a faith without works, and which was dead, being alone. This sense of sanctification indeed applies to the people of God, but it involves another. "The Lord hath set apart him that is godly for himself." "God hath from the beginning chosen them to salvation, through sanctification of the Spirit, and belief of the truth."

The second meaning therefore is renovation—Hence we read of being renewed in the spirit of our minds; of being made partakers of the divine nature, having escaped the pollutions of the world through lust. There is a real operation in all the subjects of divine grace, which delivers them from the power of darkness; and destroys the love of sin; and renders true holiness their delight and pursuit. Paul therefore says, "Be ye transformed by the renewing of the mind, that ye may prove what is that good, and acceptable, and perfect will of God"—The latter depends upon the former. We cannot be consecrated to God till we are renovated. The reason is that by nature we are depraved, and have no love to God or concern to please him. But when this divine change takes place, then what God purposed is actually exemplified, and we dedicate ourselves to him, considering ourselves as no longer our own, and using all we are, and all we have, to his service and in his praise.

Hence sanctification is more than natural amiableness, outward reformation, and mere morality. Morality does not include holiness, but holiness includes morality, and makes provision for it in the surest and noblest way.

Sanctification too is not confined to any particular faculty, but extends to the whole nature of man. We read of being sanctified wholly, body, soul, and spirit. The work is not finished in any part, but it is begun in every part. There is a difference between the operations of art and of life. The progress of the former is success