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 ^ APPLIED IN4/IGE Ihc 
 
 S^ <6S3 East Morn Street 
 
 ".a Rochester. New York 1 4609 USA 
 
 ''SSS (716) 482 -0300 -Phone 
 
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 • "■ SANCTIFICATION, ■ 
 
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 a Sermon 
 
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 REV. A. STEWART, RD., ■ 
 
 Professor of Systematic Theology and OUI Tt'st£\ment Exegesis in 
 •* VVesJey College, Winnipeg. 
 
 Published by request of the Manitoba and North- West 
 Conference of the Methodist Church. 
 
 
 TORONTO:. 
 
 \A^ILI^IAM BRIGGS. 
 
 Wesley Buii,dings. 
 C. W. CpATES, Montreal, Que. S-F. ItUfiSTiS, Halifax, N.S 
 
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 i'rofcssor <>f Systematic Theology nn<l OKI 'rvstauu'iu ICxci^csi^ [0- 
 , Wesley College, W iiinipt'}^. 
 
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 /'///f/is/u'd by rafucst of t^ MiViiioba aud Norih-W'cst 
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 V TORONTO: V A 
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 WfeSLEV Hon. niNGS. \ 
 
 
 
 G. W. COATES, Montreal, Que. S. F. HUFiSTIS, Hal\fax. N.S. 
 
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 SANCTIFICATION 
 
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 , " For thin iH the will of (lotl, even your H<uic:lilication." 
 
 — I. TiiKHH. iv. 3. 
 
 f ''T^HE priinary idea of HiinctiHcation, aH Hct forth in 
 
 j^ \L the OM Testament, is uiuloubtcdly that of 
 
 * Reparation or consecration unto (lo<l. This separa- 
 tion or consecration, in the cjlsc of persons, is in order 
 6) moral purity ami spiritual ^'rowth. The New 
 Testament rjttpcnlation of the subject makes this 
 . <|ear. . • ■ ^^ ■■ . ■ 
 
 ^, In our present treatment of the ddctrino wo shall 
 dak, and endeavor to answer briefly, the following 
 questions: 
 -:\ , '' I. What is the place of this doctrine in the system 
 -. of Christian truth and the experience of^ the indi- 
 vidual believer ? ; 
 
 II. What is the nature of the work of sanctification ? 
 That all are born in sin— born Avith a s nful nature 
 —is the explicit teaching of Scripture, T[iat all have 
 sinned against God and are guilty' of perWal trans- 
 gression is also clearly taught therein. On the con- 
 dition of repentance and faith, the guilt of sin is 
 pardoned and the sinful nature renewed. The roardon 
 of sin is called justification, and the renewal H>f the 
 
 .J* 
 
s 
 
 ^ nature \h ro^oncration. It is not tlio work of n<«on-i 
 
 enition to wholly juirity th«? sinful niituro an<l tlevclop 
 tho diriHtian ;;raci'H in tlw- lifo. This in the work of 
 Hanctiiication. This, then, ^ivos \i<< an answer to our 
 ' first (|UCHtiyn, m to thr place of Hanctiiication in tho 
 syHtem of Christian truth an«l. in. the (experience of 
 the heliever in ()Krist. SanctiHcation follows and 
 '^completes the work lM'<run in re}j;eneratijOn. That 
 \^x, rej^oneration does not cofn{)it'te the work is the teach- 
 ^ in<? of Scripture, with which our Methodist stlni'lards 
 fullv airree. Wesley, in his sermon "On Sin in Ho- 
 Uevers," is very exi)licit on this point. Ho quotes 
 Oal. V. 17, "Tho tlesh lusteth aijftinst the Spirit, and . 
 tiio Spirit afjainst the tlesli : these are contrary the 
 one to the other;" and then adds, " Nothing,' can ho 
 more express. Tho apOstle liertT directly aHinns that 
 the flesh, evil nature, opposes the Spirit, even in 
 believers ; that even in the roj^enerato there are two 
 principles, ' contrary the one to^,the other.' " Wesley 
 further adds: "When he (Paul) writes to the'he- 
 Jievers at Corinth, to those who were sanctified in 
 Christ Jesus, he says, 'I, brethren, could not speak 
 unto you as unto spiritual, but as unto carnal, as 
 unto babes in Christ. Ye are yet carnal ; for whereas 
 there is am^ng you envying and strife are ye not 
 carnal?' Now, here the apostle speaks unto those 
 who were unquestionable believers— whom in the 
 same breath he styles his "brethren in Christ — as 
 being still in a measure carnal. He affirms there 
 was envying (an evil temper) occasioning strife among 
 them, and w yet does not give the least ixitin^tion that 
 
 / 
 
■^ 
 
 .•> 
 
 they had h)st tlu-ir faith. Nay, ho iiianifoHtly .U-claroH 
 th«*y had not, I'm- th«Mi th»»y would not hav^j hvaix 
 hah«(.s in ('hrist. And what is most rouiarkahh* ot* all. 
 ho Hpi'akH of hein^ carnal and hahoH in ( 'Iniwt as ono 
 and thr .soino thiii^'; plairdy showin;; that uvo|a|^ho. 
 liever i.s, iu a «l»';4riM', carnal whiU' ho is only a biihc in 
 Christ, hwlft'd. this <,Mand point that tlii-ro are two 
 contrary j)rinci|)los in iH'lii'vers, nature and Krac, tho 
 tloNh and thu Spirit, runs throu<,d» all the epistles of 
 St I'aul ; yea, throu^,d» all the Holy Scriptures; 
 almost all the directions and exhortutittns thereirj are 
 founded on this supposition, pointing' at wron^' tem- 
 pers or prat;tices in those who are, notwithstan<hnj:f, 
 acknowledi^'ed hy the inspired writers to he Ijelievers, 
 And they, are continually exhorted to tij^dit with ami 
 eoiKpier these hy the power id" the faith which was in 
 them." These extracts leave no rooi|» for douht as to 
 Wesley's position on this (piestiou. 
 
 Wo are next to cvmsiih'r the (luestion, What in the 
 nature of sanctiHciition r 
 
 As to itH nature, sanctitication is two-fohl ; Jt con- 
 sists of a work of puriticntiou from sin and of tV 
 development of the ( 'hristian j^naces in the life. In • 
 other words, it is a work of parlti/ an<l a woi'k of 
 
 taahirifi}. 
 
 The work of puritication or cleiin-*in<r includes puri- 
 
 tication from i>oth 'inherited and ac(iuired sinful pro- . 
 pensities. We come into theworhl with a .sinful 
 'nature. There are appetites, «lesires an<l affections, 
 which are in their nature sinful an<l are the eHect of 
 ori«'iual sin. In addition to these inherited sinful 
 
 ^ 
 

 propensities of our nature, we acquire others through 
 sinful indulgence. It is the work of sanctification 
 ^.. to* cleanse the nature from both the inheritefl and 
 acquired sinful propensities, whether in the form of 
 appetites, desires or i>,ffections. Take, for example, 
 the case of a person who is born into this life with an 
 appetite for intoxicants; such appetite is inherited 
 and in its nature sinful. It is the work of sanctifica- 
 tion to cleanse the nature from such. The possibility 
 of this as an actual experience cannot be doubted. 
 Again,; a man may acquire a desire for money, and 
 it become so strong as to be the ruling power of his 
 life. It is the work of sanqtiHcation to cleanse the 
 nature from such sinful desire. Thus it is with 
 everything of a sinful character in the heart or 
 nature. Entire sanctification implies the purification 
 iof the heart from aW sin, for this provision is made in 
 the covenant of divine grace. It is to every Christian 
 a possible experience. It is to very many an actual 
 experience. A>1 Christians who have lived lives 
 faithful to God, know, as a matter of fact in their 
 own experience, that they are cleansed from sinful 
 desires or affections, which were to thetn at one time 
 besetting sins. If divine grace is sufficient for the 
 cleansing away of some, why not of all? ^'The 
 blood of Jesus his Sori cleanseth us from aU sin." 
 (I.Johai.7.) ;; 
 
 But with the, heart and nature cleansed from all 
 gin, is the Christian free from tiemptation ? To this 
 we answer that he is free from all temptation in the 
 sense oi enticement to sin, hnt not from temptation in 
 
./ 
 
 the sense of testing. An enticement t(V sin implies 
 some sinfut principle within to which the 'temptation 
 is presented. Where there is no sin within the heart 
 there can be no enticement. But although all sinful 
 appetites, desires and affections are destroyed, there ^ 
 are still remaining, and must always remain, the 
 natural appetites, dgLtes and affections of the nature. 
 It is not the work SrdWme grace to remove these ; 
 they must always remain, and. remaining, may be a 
 source of temptation in the sense of testing. A con- 
 sideration of the temptation of our Lord will throw 
 light upon this question. " In Him there was no sin." 
 In His case, therefore, there cpuld be no enticement.^ 
 There could be no response from -any sinful pHttciple A 
 within to any temptation that might be preseiited. 
 His temptation was of the nature of a testing, as to 
 whether he had perfect control of the appetites, 
 desires and affections which he possessed as a man. 
 According to the narrative in the 4th cliapter of 
 Lukes Gospel, our Saviour was forty days without 
 food, and the devil, seeing his opportunity, cam^d 
 suggested that He (Christ) should satisfy the cravings 
 of hunger by making bread of the stones. There was ' 
 no sin in feeling hungry. Here was an appeal to a 
 nattiral appetite, and the result of the test showed 
 that Christ had perfect control of the appetite. Next 
 the devil takes Him up on a high mountain, and 
 shows him all that beautiful country lying to^ the 
 west, stretching away to the shores of the Mediter- 
 ranean, and beyond that the vast domains of Greece 
 and R6me. Then, turning to the east, he points out 
 
 
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8 
 
 the flourishing civilizations of Persia and Babylonia, 
 and -intimates to Christ that "all these and the glory 
 of them " should be His, if He would fall down and 
 worship him. Here again there was an appeal, not 
 to any sinful principle, but to a natural desire— the 
 desire of power. The result of the test showed that 
 Christ had perfect control of that desire. It was 
 next- suggested by the devil that if Christ would 
 throw himself from the pinnacle of the temple down 
 into the valley and escape unhurt, it would be a 
 marked demonstration to the Jews there in their 
 very midst that God exercised a peculiar care Over 
 Him, and would doubtless secure for Him their sym- 
 pathy and allegiance. This was a strong appeal, but 
 still an appeal to a natural principle of Christ's 
 human nature. Again, the result showed the perfect 
 submission of the lower nature to the higher. 
 
 From this it may be inferred that Christ's tempta- 
 tion was not the exact counterpart of ours In Him 
 there w* no sin, and therefore there couM be no 
 enlicement. Until we are wholly cleansed from sin 
 there is in our case the possibility of enticement. 
 What then does the writer of the Epistle to the 
 Hebrews mean, where he says, "For we have not a 
 high priest that cannot be touched with the feeling 
 of our infirmities; but one that hath been in all 
 points tempted like as we are yet without sin?" 
 (Heb. iv. 1.^.) The words. here tranislated "without 
 sin"\x(^pi^ a/d(X(JTl(x=:), properly mean, apart from 
 dnfid pvopemitij or desire. In Christ there was no 
 sinful propensity or desire, and, with this exception. 
 
 1 
 
9 
 
 1 
 
 "He was tempted in all points as we are." The 
 ordinary interpretatiniv of tliis passa<,'«N viz., that 
 Christ was tempted in every resp» ct as we are, and 
 vet did not Nin, is inconsistent wiiii the explicit teach- 
 ings of the" New Testauient rei,ou(ling the sinlfessness 
 of €hrist. . It is the privilege of the Cliristian to 
 attain that state of purity wherein all sinful i>ropen- 
 si ties are removed, and wherein there can conse- 
 quently be no temptation a^rising from these. This 
 if perfect cleansing ; tliis ^s ^Atire sanctiHcation, so 
 far as sanctification in the aspect of purity is con- 
 cerned. The Christian who is thus cleansed will note ' 
 . in his experience that his temptations (and he may 
 have many of them) arise noti'rom sin which remains, 
 but from his own natural appetites, desires (« atlec- 
 tions which it is n(>t the work of grace to remove but ■ 
 to purify, refine and control. 
 
 In holding tlfe 'view above expressed a.sj» to the 
 'possibility of being cleansed fioui all sin, we are 
 aware that we are in opposition to writep* whose 
 opinions ai-e entitled to the higliest res'pect. For 
 example, Dr. Beet, in the Appendix to his work on 
 "Holiness as Understood by the Writers of the Bible," 
 page G5, says:." But, although day by day as we 
 trample'them (tendencies tcl^ sin) under foot the in- 
 ward forces of evil become weaker, and by their in- 
 creasing weakness reveal our spiritual growth ; yet I 
 do not^Hnd anywhere in the Bible reason to believe 
 that they may now, by our faith, or at^iny future 
 . time in our lives, be entirely annihilated.^' >.Dr. Beet 
 here teaches a progressive Work of purity, but such a 
 
10 
 
 work as never reaches coinpletionV We fail to see 
 how the learned author we have (luot^l can make his 
 view harmonize with the declarution olv I. John i. 7 : 
 " But if we walk in the light, as he is iV the light, 
 we have fellowship one with another, and\^e blood 
 of Jesus Christ cleanseth us from all sin." ^Surely 
 the idea of the completeness of cleansing is in these 
 words. If not, we cannot think of any form of wotds 
 that would express it. ' 
 
 There are many eminent theologians who agree 
 with Mr. Beet, that sanetitication consists in the sup- 
 pression rather than the eradication of the disordered 
 or sinful aftections of the nature. Th^se writers 
 seem to have taken this position to enable them to 
 account for the possibility of temptfvtion which re- 
 mains after sanetitication. But we have already 
 shown that this is fully accounted for by the presence 
 of the natural affections and desires Vhich still remain 
 after the work of cle^ansing is completWl. 
 
 The next question to be considered \in connection 
 with cleansing is the time when it take\place. All 
 are agreed, or, at least, nearly all, that cleansing fol- 
 lows recreneratton. But is it an instantaneous or a 
 gradual woi'k ? This is the point on which there is 
 at the present time the greatest controversy anc 
 most difference <5f\)pinion. Some hold to an ins 
 taneous cleansing, and in the form of a particular an 
 /distinct work like that of justification, and regenera 
 tion. It is sometime^s called "the second blessing.' 
 ^-If we ascertain the pur|)r)se or object of cleansing, it 
 m^y throw some light on^^e subject. Cleansing is 
 
 the 
 
• ^ 1 
 
 ■fa . 
 
 in onler to growth. The work of purity is in order - 
 to the work of maturity. A pure heart is the soil in 
 which the graces of the Christian life root themselves 
 and from which they spring. We cannot conceive of 
 these graces rooting in, and springing from, a heart 
 polluted with sin. Granting that the heart is cleansed 
 from all sin, the only fruitage that will keep it ^ 
 xiieansed is the " fruits of the Spirit.*^ This is very 
 forcibly taught by our Saviour where, in His parable, 
 ' He represen'ts the devil as coming and sowing tares 
 amongst the wheat while men slept. A pure heart is 
 a pric'eless treasure, but it is a treasure that can be 
 retained only upon the condition of the progressive , 
 development of the graces of the Spirit in the life. ^ 
 We see liO g.'Ound, either in Scripture or reason, for 
 <iqubting the possibility of instantaneous cleansing as 
 a separa"te and distinct blessing. We think, however, 
 wbv see very strong reasons for expecting that the 
 diviikf order would be that the work of purity and of 
 maturSy. should progress side by ^de. The earlier 
 the cleansW the earlier the growth of the graces; the 
 more perfeS^he cleansing the more vigorous the 
 growth of the glr^es. If the'^jleansing is in order to 
 growth then we sktuld expect the cleansing in pro- 
 portion as we are pre|>^ed to develop, by their exer- 
 cise, the graces of the S^t in our lives. As we shall 
 presently see, the graces of\^e Spirit will grow only 
 
 as they are exercised. Thei r\^wth does not follow 
 as a necessary result of regeneration or of cleansing. 
 God is willi'ng to prepare the soil ofHhe heart just as 
 fast as we are willing to cultivate the^aces of the 
 
 >--7 
 
 •J 
 J. 
 
 '■.X 
 
12 
 
 Spirit theroin. Whoro tho (ground is prepared, and 
 no «n-ain cuitivated tlierein, weeds will most certainly 
 frrovv. Tliat tares are sown, and t'leciuently sown, in 
 the cleansed heart, is beyond <|Ut'stio"ri. As ilUistra- 
 tin<? this truth, a quotation from Wcshn's letter to 
 Mr. Maxlield, may not be olit of place. AbixHeld pro- 
 fessed to have received,, and doubtlefis luid received, 
 the blessinsr of a pure heart. In this letter Wesley 
 admonishes him as follows : (I) "1 Uke your (Joctrine 
 of perfection, or pure love— love excluding,' sin ; your 
 insi.stinj^ that is by faith; that, Consequently, it is 
 instantaneous (thouL,di preceded and followed by a " 
 gradual work), and that it may be now at this instant. 
 But I dislike your saying; a man may be as perfect as 
 an angel, that he can be infallible, or above being 
 tempted ; or, that the moment he is pure in lieart he 
 cannot fall from it. I dislike your directly or indi- 
 rectly depreciating justification, saying a justified 
 person i,s not in Christ, is noii born of God, is not 
 sanctiried, not a temple of the Holy Ghost, or that he 
 cannot please God, or cannot grow in grace. 
 
 "I dislike your artirming that justified persons hi 
 ' general persecute them that are saved from sin, and 
 . that they have persecuted you on this account. 
 
 ^ (2) "As to your spirit, I like your confidence ' in 
 God, and your zeal for the salvation of souls,- , 
 
 " I dislike something which has the, appearance of 
 pride, or overvaluing^ yourself' and undervjvhiirig 
 others, particularly the preachers, thinking not only 
 they are blind, and that they are not sent of God, but 
 even that they are dead— dead to God, and walking 
 
 • ' 1/ 
 
1.1 
 
 /• 
 
 in the way to hell ; tlmt they are ♦:<>»»)«,' ono way, you 
 another; that they have no life in them : your speak- 
 inj; of yourselves as thou<;h y(»u wore the only men who 
 knew an<l taught tlie (Jospel. I «iislike Honietliing 
 that has the appearance of enthusiasm, overvaluing 
 feeling and inwanl impressions ; mistaking the mere 
 work of imagination for the voice of the%irit; 
 accepting the means and undervalumg^r^u-^o'^. know- 
 ledge and wisdom in general. But Jvhat Imost dis- 
 like is your littleness of love to tlfe brethren ; your 
 want of meekness, gentleness, long-sufierjng; your 
 impatience of contradiction, counting every man your 
 enemy that reproves or admonishes you in love ; your 
 bigotry and narrowness of spirit ; your loving in a 
 . manner only those that bve you ; censoriousness, 
 proneness to think hard of all that do not earnestly 
 agree with you; in one word, your divisive spirit." j 
 "some have attempted to prove that the work of 
 cleansing is always an instantaneous act by asserting 
 that wherever the work is spoken of in the Greek oij 
 the New Testament it is the aorist tense (whichi 
 means a single definite act) that is usied. This argu-1 
 ment, however, could only be used by one ignorant of 
 the language. In the verse we have already quoted, 
 iJohnl. 7, the verb is in the present progressive form. 
 "If we walk in the light, as he isin.the li^ht, we have 
 fellowship one with another, and the blood of Jesus 
 his son cleanseth us from all/ sin." Here the cleans- 
 ing is in proportion to our walking in the light. 
 
 We have now to deal with the positive side of this 
 doctrine, viz., maturity or growth. When the sinner 
 
 
 f 
 
 ■■.;, 
 
■. - ■ ■ 14 
 
 is regenerated the work of cleansinj? beijins. At the 
 Maine" time the jjjenus of tlw Cliristian graces are 
 implanted in the heart, and their development com- 
 mences. This growth is gradual, as all growth is, and 
 where the proper means are 1hed continuous. It 
 seems to be a principle in nature that the higher the 
 quality of life the longer the time required for its 
 development. In nmny of the lower forms of animal 
 life but a short time is required. Some inseata are 
 ephemeral. In a single day they come into being, 
 attain perfection, and pass out of existence. In many 
 of the higher forms of animal life years are required 
 for the full development of the powers. A spiritual 
 life is the highest quality of life known to man on 
 earth, and for the full development of the spiritual 
 powers the longest time is requireil. This appears 
 but rea*ionable, when we remember that the faculties 
 or powers in the exercise of which we enjoy 
 fellowship with God here, are the same faculties or 
 powers in the exercise 6f which we shall enjoy His 
 presence hereafter. The measure of their develop- 
 ment, through exercise in his service here, will 
 determine our capacity for the enjoyment of fellow- 
 ship with him hereafter. 
 
 We are not to suppose that the graces of the Spirit 
 will grow as the certain and inevitable result of 
 regeneration, or even of cleansing. These make theiif 
 growth possible. They wilfdevelop ju^t in proportion 
 as they are exercised. This accounts for the fact that 
 some Christians excel in one grace and some in 
 another." It' also explains the apparent or real lack 
 
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■ I 
 
 !■ .■ 
 
 15 
 
 of certain j»raceH in others. The i»iw whicli, ruh>^ in 
 the reiihn of our pliysicul tmd iiiU'lK'ctual niitures 
 rules also in our spiritual nature Our physical and 
 intellectual faculties develop just in proportion as 
 they are properly exercised. Proper exercise is 
 recjuired for the development of the muscles of tl»e 
 arm, for the strenjj;thenin<^ of the nieuiory or the 
 reiiSDu! In the same way charity jjrows by being 
 exercist'd. Temperance increases by beinjj faithfully 
 practiced. Lonf^-suHerin*^ is attained by allowing 
 patience to have l»er perfect work. Wo can thus 
 understand the meaning of ,our Saviour where ho 
 says, " It is' more blessed to give than to receive." 
 Everywilling sacrillce develops the best principles of 
 the heart and nature. Men love most those fOrj Avhom 
 they willingly sacrifice most. We are thfe ujost 
 strongly attached to the persons, the objects, and the 
 institutions in whose behalf we have made the 
 greatest willing sacrifice. There is sound philosophy 
 in out Lord's Parable of the Talents, " To him that 
 hath shall be given," The talent is increased to the, 
 man that hath it to a good purpose, but from him 
 that /m</i.itnot to a good purpose it is taken away. 
 Our physical and intellectual faculties can be retained 
 in a state of perfection only on the condition of their 
 proper exercise. Neglect of their exercise results in lo^s 
 of power. This is a truth th||p^ too abundantly 
 illustrated in life. It needs only to be stated to be 
 admitted. But it is no le.ss true in the spiritual than 
 in the physical and intellectual life of the Christian. 
 What, then, let us ask, in conclusion, does entire 
 
16 
 
 Hanctifiejition imply ? It implies, in th(! first place» 
 porfoct cloiinsinj; ; tliafc is, not simply the nup- 
 pression Imt tho onulicntion of ull Min. In this, tho 
 nej?»itivo nspfct of^^tho doctrino there is the possi-" 
 bility of reachin<j; »i state of experience where tho 
 work is complete. With rej?ar<l. to the positive 
 aspect of the doctrine or the work of maturity, pro- 
 vision is made for cotHiruioiis growth throuj^liout 
 the longest life allotled io man on earth. In this 
 respect the Christian's expwieniJe is as " the jplith of 
 the just, th»itshiiK;th tuore and more unto the perfeftt^ 
 day." 'And the Lord make you to increase and 
 abound in love one toward another, and toward all 
 men, even as we do toward you, to the end that He 
 may stahlish your hearts unblameable in holiness 
 before God, even our Father, at tlie comirtg of out 
 Lord Jesus Christ with all his saints." 
 
 "And 4he 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." 
 
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