"Affiliated to the dangers already named is the danger of underestimating the justice of G.o.d. The tendency of the modern pulpit is to strain out the divine justice from the divine benevolence, to sink benevolence into a sentiment rather than exalt it into a principle. The new theological prism puts asunder what G.o.d has joined together. Is the divine law a good or an evil? It is a good. Then justice is good; for it is a disposition to execute the law. From the habit of underrating the divine law and justice, the extent and demerit of human disobedience, men easily slide into the habit of underestimating the grace which has provided an atonement for sin." Thus the gospel loses its value and importance in the minds of men, and soon they are ready practically to cast aside the Bible itself.
Many religious teachers a.s.sert that Christ by His death abolished the law, and men are henceforth free from its requirements. There are some who represent it as a grievous yoke; and in contrast to the bondage of the law, they present the liberty to be enjoyed under the gospel.
But not so did prophets and apostles regard the holy law of G.o.d. Said David, "I will walk at liberty: for I seek Thy precepts."(779) The apostle James, who wrote after the death of Christ, refers to the decalogue as the "royal law," and the "perfect law of liberty."(780) And the Revelator, half a century after the crucifixion, p.r.o.nounces a blessing upon them "that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city."(781)
The claim that Christ by His death abolished His Father"s law, is without foundation. Had it been possible for the law to be changed or set aside, then Christ need not have died to save man from the penalty of sin. The death of Christ, so far from abolishing the law, proves that it is immutable. The Son of G.o.d came to "magnify the law, and make it honorable."(782) He said, "Think not that I am come to destroy the law;"
"till heaven and earth pa.s.s, one jot or one t.i.ttle shall in no wise pa.s.s from the law."(783) And concerning Himself He declares, "I delight to do Thy will, O My G.o.d: yea, Thy law is within My heart."(784)
The law of G.o.d, from its very nature, is unchangeable. It is a revelation of the will and the character of its Author. G.o.d is love, and His law is love. Its two great principles are love to G.o.d and love to man. "Love is the fulfilling of the law."(785) The character of G.o.d is righteousness and truth; such is the nature of His law. Says the psalmist, "Thy law is the truth;" "all Thy commandments are righteousness."(786) And the apostle Paul declares, "The law is holy, and the commandment holy, and just, and good."(787) Such a law, being an expression of the mind and will of G.o.d, must be as enduring as its Author.
It is the work of conversion and sanctification to reconcile men to G.o.d, by bringing them into accord with the principles of His law. In the beginning, man was created in the image of G.o.d. He was in perfect harmony with the nature and the law of G.o.d; the principles of righteousness were written upon his heart. But sin alienated him from his Maker. He no longer reflected the divine image. His heart was at war with the principles of G.o.d"s law. "The carnal mind is enmity against G.o.d: for it is not subject to the law of G.o.d, neither indeed can be."(788) But "G.o.d so loved the world, that He gave His only begotten Son," that man might be reconciled to G.o.d. Through the merits of Christ he can be restored to harmony with his Maker. His heart must be renewed by divine grace; he must have a new life from above. This change is the new birth, without which, says Jesus, "he cannot see the kingdom of G.o.d."
The first step in reconciliation to G.o.d, is the conviction of sin. "Sin is the transgression of the law." "By the law is the knowledge of sin."(789) In order to see his guilt, the sinner must test his character by G.o.d"s great standard of righteousness. It is a mirror which shows the perfection of a righteous character, and enables him to discern the defects in his own.
The law reveals to man his sins, but it provides no remedy. While it promises life to the obedient, it declares that death is the portion of the transgressor. The gospel of Christ alone can free him from the condemnation or the defilement of sin. He must exercise repentance toward G.o.d, whose law has been transgressed; and faith in Christ, his atoning sacrifice. Thus he obtains "remission of sins that are past," and becomes a partaker of the divine nature. He is a child of G.o.d, having received the spirit of adoption, whereby he cries, "Abba, Father!"
Is he now free to transgress G.o.d"s law? Says Paul: "Do we then make void the law through faith? G.o.d forbid: yea, we establish the law." "How shall we, that are dead to sin, live any longer therein?" And John declares, "This is the love of G.o.d, that we keep His commandments: and His commandments are not grievous."(790) In the new birth the heart is brought into harmony with G.o.d, as it is brought into accord with His law. When this mighty change has taken place in the sinner, he has pa.s.sed from death unto life, from sin unto holiness, from transgression and rebellion to obedience and loyalty. The old life of alienation from G.o.d has ended; the new life of reconciliation, of faith and love, has begun. Then "the righteousness of the law" will "be fulfilled in us, who walk not after the flesh, but after the Spirit."(791) And the language of the soul will be, "O how love I Thy law! it is my meditation all the day."(792)
"The law of the Lord is perfect, converting the soul."(793) Without the law, men have no just conception of the purity and holiness of G.o.d, or of their own guilt and uncleanness. They have no true conviction of sin, and feel no need of repentance. Not seeing their lost condition as violators of G.o.d"s law, they do not realize their need of the atoning blood of Christ. The hope of salvation is accepted without a radical change of heart or reformation of life. Thus superficial conversions abound, and mult.i.tudes are joined to the church who have never been united to Christ.
Erroneous theories of sanctification, also, springing from neglect or rejection of the divine law, have a prominent place in the religious movements of the day. These theories are both false in doctrine and dangerous in practical results; and the fact that they are so generally finding favor, renders it doubly essential that all have a clear understanding of what the Scriptures teach upon this point.
True sanctification is a Bible doctrine. The apostle Paul, in his letter to the Thessalonian church, declares, "This is the will of G.o.d, even your sanctification." And he prays, "The very G.o.d of peace sanctify you wholly."(794) The Bible clearly teaches what sanctification is, and how it is to be attained. The Saviour prayed for His disciples, "Sanctify them through Thy truth: Thy word is truth."(795) And Paul teaches that believers are to be "sanctified by the Holy Ghost."(796) What is the work of the Holy Spirit? Jesus told His disciples, "When He, the Spirit of truth, is come, He will guide you into all truth."(797) And the psalmist says, "Thy law is the truth." By the word and the Spirit of G.o.d are opened to men the great principles of righteousness embodied in His law. And since the law of G.o.d is "holy, and just, and good," a transcript of the divine perfection, it follows that a character formed by obedience to that law will be holy. Christ is a perfect example of such a character. He says, "I have kept My Father"s commandments." "I do always those things that please Him."(798) The followers of Christ are to become like Him,-by the grace of G.o.d to form characters in harmony with the principles of His holy law. This is Bible sanctification.
This work can be accomplished only through faith in Christ, by the power of the indwelling Spirit of G.o.d. Paul admonishes believers, "Work out your own salvation with fear and trembling. For it is G.o.d which worketh in you both to will and to do of His good pleasure."(799) The Christian will feel the promptings of sin, but he will maintain a constant warfare against it.
Here is where Christ"s help is needed. Human weakness becomes united to divine strength, and faith exclaims, "Thanks be to G.o.d, which giveth us the victory through our Lord Jesus Christ."(800)
The Scriptures plainly show that the work of sanctification is progressive. When in conversion the sinner finds peace with G.o.d through the blood of the atonement, the Christian life has but just begun. Now he is to "go on unto perfection;" to grow up "unto the measure of the stature of the fulness of Christ." Says the apostle Paul, "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 G.o.d in Christ Jesus."(801) And Peter sets before us the steps by which Bible sanctification is to be attained: "Giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience G.o.dliness; and to G.o.dliness brotherly kindness; and to brotherly kindness charity.... If ye do these things, ye shall never fall."(802)
Those who experience the sanctification of the Bible will manifest a spirit of humility. Like Moses, they have had a view of the awful majesty of holiness, and they see their own unworthiness in contrast with the purity and exalted perfection of the Infinite One.
The prophet Daniel was an example of true sanctification. His long life was filled up with n.o.ble service for his Master. He was a man "greatly beloved"(803) of Heaven. Yet instead of claiming to be pure and holy, this honored prophet identified himself with the really sinful of Israel, as he pleaded before G.o.d in behalf of his people: "We do not present our supplications before Thee for our righteousnesses, but for Thy great mercies." "We have sinned, we have done wickedly." He declares, "I was speaking, and praying, and confessing my sin and the sin of my people."
And when at a later time the Son of G.o.d appeared, to give him instruction, Daniel says, "My comeliness was turned in me into corruption, and I retained no strength."(804)
When Job heard the voice of the Lord out of the whirlwind, he exclaimed, "I abhor myself, and repent in dust and ashes."(805) It was when Isaiah saw the glory of the Lord, and heard the cherubim crying, "Holy, holy, holy, is the Lord of hosts," that he cried out, "Woe is me! for I am undone."(806) Paul, after he was caught up into the third heaven, and heard things which it was not possible for a man to utter, speaks of himself as "less than the least of all saints."(807) It was the beloved John, who leaned on Jesus" breast and beheld His glory, that fell as one dead before the feet of the angel.(808)
There can be no self-exaltation, no boastful claim to freedom from sin, on the part of those who walk in the shadow of Calvary"s cross. They feel that it was their sin which caused the agony that broke the heart of the Son of G.o.d, and this thought will lead them to self-abas.e.m.e.nt. Those who live nearest to Jesus discern most clearly the frailty and sinfulness of humanity, and their only hope is in the merit of a crucified and risen Saviour.
The sanctification now gaining prominence in the religious world, carries with it a spirit of self-exaltation, and a disregard for the law of G.o.d, that mark it as foreign to the religion of the Bible. Its advocates teach that sanctification is an instantaneous work, by which, through faith alone, they attain to perfect holiness. "Only believe," say they, "and the blessing is yours." No further effort on the part of the receiver is supposed to be required. At the same time they deny the authority of the law of G.o.d, urging that they are released from obligation to keep the commandments. But is it possible for men to be holy, in accord with the will and character of G.o.d, without coming into harmony with the principles which are an expression of His nature and will, and which show what is well pleasing to Him?
The desire for an easy religion, that requires no striving, no self-denial, no divorce from the follies of the world, has made the doctrine of faith, and faith only, a popular doctrine; but what saith the word of G.o.d? Says the apostle James: "What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?...
Wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect?... Ye see then how that by works a man is justified, and not by faith only."(809)
The testimony of the word of G.o.d is against this ensnaring doctrine of faith without works. It is not faith that claims the favor of Heaven without complying with the conditions upon which mercy is to be granted, it is presumption; for genuine faith has its foundation in the promises and provisions of the Scriptures.
Let none deceive themselves with the belief that they can become holy while wilfully violating one of G.o.d"s requirements. The commission of a known sin silences the witnessing voice of the Spirit, and separates the soul from G.o.d. "Sin is the transgression of the law." And "whosoever sinneth [transgresseth the law] hath not seen Him, neither known Him."(810) Though John in his epistles dwells so fully upon love, yet he does not hesitate to reveal the true character of that cla.s.s who claim to be sanctified while living in transgression of the law of G.o.d. "He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him. But whoso keepeth His word, in him verily is the love of G.o.d perfected."(811) Here is the test of every man"s profession. We cannot accord holiness to any man without bringing him to the measurement of G.o.d"s only standard of holiness in heaven and in earth. If men feel no weight of the moral law, if they belittle and make light of G.o.d"s precepts, if they break one of the least of these commandments, and teach men so, they shall be of no esteem in the sight of Heaven, and we may know that their claims are without foundation.
And the claim to be without sin is, in itself, evidence that he who makes this claim is far from holy. It is because he has no true conception of the infinite purity and holiness of G.o.d, or of what they must become who shall be in harmony with His character; because he has no true conception of the purity and exalted loveliness of Jesus, and the malignity and evil of sin, that man can regard himself as holy. The greater the distance between himself and Christ, and the more inadequate his conceptions of the divine character and requirements, the more righteous he appears in his own eyes.
The sanctification set forth in the Scriptures embraces the entire being,-spirit, soul, and body. Paul prayed for the Thessalonians, that their "whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ."(812) Again he writes to believers, "I beseech you therefore, brethren, by the mercies of G.o.d, that ye present your bodies a living sacrifice, holy, acceptable unto G.o.d."(813) In the time of ancient Israel, every offering brought as a sacrifice to G.o.d was carefully examined. If any defect was discovered in the animal presented, it was refused; for G.o.d had commanded that the offering be "without blemish." So Christians are bidden to present their bodies, "a living sacrifice, holy, acceptable unto G.o.d." In order to do this, all their powers must be preserved in the best possible condition. Every practice that weakens physical or mental strength unfits man for the service of his Creator. And will G.o.d be pleased with anything less than the best we can offer? Said Christ, "Thou shalt love the Lord thy G.o.d with all thy heart."
Those who do love G.o.d with all the heart will desire to give Him the best service of their life, and they will be constantly seeking to bring every power of their being into harmony with the laws that will promote their ability to do His will. They will not, by the indulgence of appet.i.te or pa.s.sion, enfeeble or defile the offering which they present to their heavenly Father.
Peter says, "Abstain from fleshly l.u.s.ts, which war against the soul."(814) Every sinful gratification tends to benumb the faculties and deaden the mental and spiritual perceptions, and the word or the Spirit of G.o.d can make but a feeble impression upon the heart. Paul writes to the Corinthians, "Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of G.o.d."(815) And with the fruits of the Spirit,-"love, joy, peace, long-suffering, gentleness, goodness, faith, meekness,"-he cla.s.ses "temperance."(816)
Notwithstanding these inspired declarations, how many professed Christians are enfeebling their powers in the pursuit of gain or the worship of fashion; how many are debasing their G.o.dlike manhood by gluttony, by wine-drinking, by forbidden pleasure. And the church, instead of rebuking, too often encourages the evil by appealing to appet.i.te, to desire for gain or love of pleasure, to replenish her treasury, which love for Christ is too feeble to supply. Were Jesus to enter the churches of to-day, and behold the feasting and unholy traffic there conducted in the name of religion, would He not drive out those desecrators, as He banished the money-changers from the temple?
The apostle James declares that the wisdom from above is "first pure." Had he encountered those who take the precious name of Jesus upon lips defiled by tobacco, those whose breath and person are contaminated by its foul odor, and who pollute the air of heaven, and force all about them to inhale the poison,-had the apostle come in contact with a practice so opposed to the purity of the gospel, would he not have denounced it as "earthly, sensual, devilish"? Slaves of tobacco, claiming the blessing of entire sanctification, talk of their hope of heaven; but G.o.d"s word plainly declares that "there shall in no wise enter into it anything that defileth."(817)
"Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of G.o.d, and ye are not your own? for ye are bought with a price: therefore glorify G.o.d in your body, and in your spirit, which are G.o.d"s."(818) He whose body is the temple of the Holy Spirit will not be enslaved by a pernicious habit. His powers belong to Christ, who has bought him with the price of blood. His property is the Lord"s. How could he be guiltless in squandering this intrusted capital? Professed Christians yearly expend an immense sum upon useless and pernicious indulgences, while souls are perishing for the word of life. G.o.d is robbed in t.i.thes and offerings, while they consume upon the altar of destroying l.u.s.t more than they give to relieve the poor or for the support of the gospel. If all who profess to be followers of Christ were truly sanctified, their means, instead of being spent for needless and even hurtful indulgences, would be turned into the Lord"s treasury, and Christians would set an example of temperance, self-denial, and self-sacrifice. Then they would be the light of the world.
The world is given up to self-indulgence. "The l.u.s.t of the flesh, the l.u.s.t of the eye, and the pride of life," control the ma.s.ses of the people. But Christ"s followers have a holier calling. "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean." In the light of G.o.d"s word we are justified in declaring that sanctification cannot be genuine which does not work this utter renunciation of the sinful pursuits and gratifications of the world.
To those who comply with the conditions, "Come out from among them, and be ye separate, ... and touch not the unclean," G.o.d"s promise is, "I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty."(819) It is the privilege and the duty of every Christian to have a rich and abundant experience in the things of G.o.d. "I am the light of the world," said Jesus. "He that followeth Me shall not walk in darkness, but shall have the light of life."(820) "The path of the just is as the shining light, that shineth more and more unto the perfect day."(821) Every step of faith and obedience brings the soul into closer connection with the Light of the world, in whom "there is no darkness at all." The bright beams of the Sun of Righteousness shine upon the servants of G.o.d, and they are to reflect His rays. As the stars tell us that there is a great light in heaven with whose glory they are made bright, so Christians are to make it manifest that there is a G.o.d on the throne of the universe whose character is worthy of praise and imitation.
The graces of His Spirit, the purity and holiness of His character, will be manifest in His witnesses.
Paul, in his letter to the Colossians, sets forth the rich blessings granted to the children of G.o.d. He says: We "do not cease to pray for you, and to desire that ye might be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of G.o.d; strengthened with all might, according to His glorious power, unto all patience and long-suffering with joyfulness."(822)
Again he writes of his desire that the brethren at Ephesus might come to understand the height of the Christian"s privilege. He opens before them, in the most comprehensive language, the marvelous power and knowledge that they might possess as sons and daughters of the Most High. It was theirs "to be strengthened with might by His Spirit in the inner man," to be "rooted and grounded in love," to "comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which pa.s.seth knowledge." But the prayer of the apostle reaches the climax of privilege when he prays that "ye might be filled with all the fulness of G.o.d."(823)
Here are revealed the heights of attainment that we may reach through faith in the promises of our heavenly Father, when we fulfil His requirements. Through the merits of Christ, we have access to the throne of Infinite Power. "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?"(824) The Father gave His Spirit without measure to His Son, and we also may partake of its fulness. Jesus says: "If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask Him?"(825) "If ye shall ask anything in My name, I will do it." "Ask, and ye shall receive, that your joy may be full."(826)
While the Christian"s life will be characterized by humility, it should not be marked with sadness and self-depreciation. It is the privilege of every one so to live that G.o.d will approve and bless him. It is not the will of our heavenly Father that we should be ever under condemnation and darkness. There is no evidence of true humility in going with the head bowed down and the heart filled with thoughts of self. We may go to Jesus and be cleansed, and stand before the law without shame and remorse.
"There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit."(827)
Through Jesus the fallen sons of Adam become "sons of G.o.d." "Both He that sanctifieth and they that are sanctified are all of one: for which cause He is not ashamed to call them brethren."(828) The Christian"s life should be one of faith, of victory, and joy in G.o.d. "Whatsoever is born of G.o.d overcometh the world: and this is the victory that overcometh the world, even our faith."(829) Truly spake G.o.d"s servant Nehemiah, "The _joy_ of the Lord is your strength."(830) And Paul says: "Rejoice in the Lord alway: and again I say, Rejoice." "Rejoice evermore. Pray without ceasing.
In everything give thanks: for this is the will of G.o.d in Christ Jesus concerning you."(831)
Such are the fruits of Bible conversion and sanctification; and it is because the great principles of righteousness set forth in the law of G.o.d are so indifferently regarded by the Christian world, that these fruits are so rarely witnessed. This is why there is manifest so little of that deep, abiding work of the Spirit of G.o.d which marked revivals in former years.
It is by beholding that we become changed. And as those sacred precepts in which G.o.d has opened to men the perfection and holiness of His character are neglected, and the minds of the people are attracted to human teachings and theories, what marvel that there has followed a decline of living piety in the church. Saith the Lord, "They have forsaken Me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water."(832)
"Blessed is the man that walketh not in the counsel of the unG.o.dly.... But his delight is in the law of the Lord; and in His law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper."(833) It is only as the law of G.o.d is restored to its rightful position that there can be a revival of primitive faith and G.o.dliness among His professed people. "Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls."(834)
28. THE INVESTIGATIVE JUDGMENT.
[Ill.u.s.tration: Chapter header.]
"I beheld," says the prophet Daniel, "till thrones were placed, and One that was ancient of days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened."(835)
Thus was presented to the prophet"s vision the great and solemn day when the characters and the lives of men should pa.s.s in review before the Judge of all the earth, and to every man should be rendered "according to his works." The Ancient of days is G.o.d the Father. Says the psalmist, "Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art G.o.d."(836) It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels, as ministers and witnesses, in number "ten thousand times ten thousand, and thousands of thousands,"
attend this great tribunal.
"And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pa.s.s away."(837) The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of days in heaven to receive dominion, and glory, and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844.
Attended by heavenly angels, our great High Priest enters the holy of holies, and there appears in the presence of G.o.d, to engage in the last acts of His ministration in behalf of man,-to perform the work of investigative judgment, and to make an atonement for all who are shown to be ent.i.tled to its benefits.