Holiness: Its Nature, Hindrances, Difficulties and Roots

That standard is to be found in the closing chapters of nearly all his epistles. The common idea of many persons that St. Paul's writings are full of nothing but doctrinal statements and controversial subjects, justification, election, predestination, prophecy and the like, is an entire delusion and a melancholy proof of the ignorance of Scripture which prevails in these latter days. I defy anyone to read St. Paul's writings carefully without finding in them a large quantity of plain, practical directions about the Christian's duty in every relation of life and about our daily habits, temper and behavior to one another. These directions were written down by inspiration of God for the perpetual guidance of professing Christians. He who does not attend to them may possibly pass muster as a member of a church or a chapel, but he certainly is not what the Bible calls a sanctified man. Number 9 Genuine sanctification will show itself in habitual attention to the active graces which our Lord so beautifully exemplified and especially to the grace of charity. A new commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another. John 13 verses 34 and 35 A sanctified man will try to do good in the world and to lessen the sorrow and increase the happiness of all around him. He will aim to be like his master, full of kindness and love to everyone, and this not in word only, by calling people dear, but by deeds and actions in self-denying work, according as he has opportunity. The selfish Christian professor who wraps himself up in his own conceit of superior knowledge and seems to care nothing whether others think or swim, go to heaven or hell, so long as he walks to church or chapel in his Sunday best and is called a sound member, such a man knows nothing of sanctification. He may think himself a saint on earth, but he will not be a saint in heaven. Christ will never be found the savior of those who know nothing of following his example. Saving faith and real converting grace will always produce some conformity to the image of Jesus. Colossians 3.10 Footnote Christ in the gospel is proposed to us as our pattern and example of holiness, and as it is accursed imagination that this was the whole end of his life and death, namely to exemplify and confirm the doctrine of holiness which he taught, so to neglect his being our example in considering him by faith to that end and laboring after conformity to him is evil and pernicious. Wherefore let us be much in the contemplation of what he was and what he did, and how in all duties and trials he carried himself, until an image or idea of his perfect holiness is implanted in our minds, and we are made like unto him thereby. A quote from Owen on the Holy Ghost, page 513, rules edition. End of footnote. Number 10 Genuine sanctification in the last place will show itself in habitual attention to the passive graces of Christianity. When I speak of passive graces, I mean those graces which are especially shown in submission to the will of God, and in bearing and forbearing towards one another. Few people perhaps, unless they have examined the point, have an idea how much is said about these graces in the New Testament, and how important a place they seem to fill. This is the special point which St. Peter draws upon in commending our Lord Jesus Christ's example to our notice. Christ also suffered for us, leaving us an example, that we should follow his steps, who did no sin, neither was guile found in his mouth, who when he was reviled, reviled not again. When he suffered, he threatened not, but committed himself to him that judgeth righteously. 1 Peter 2, verses 21-23 This is the one piece of profession which the Lord's prayer requires us to make. Forgive us our trespasses, as we forgive them that trespass against us. And the one point that is commented upon at the end of the prayer. This is the point which occupies one third of the list of the fruits of the Spirit supplied by St. Paul. Nine are named, and three of these, long-suffering, gentleness, and meekness, are unquestionably passive graces. Galatians 5, verses 22-23 I must plainly say that I do not think this subject is sufficiently considered by Christians. The passive graces are no doubt harder to attain than the active ones, but they are precisely the graces which have the greatest influence on the world. Of one thing I feel very sure, it is nonsense to pretend to sanctification unless we follow after the meekness, gentleness, long-suffering, and forgiveness of which the Bible makes so much. People who are habitually giving way to peevish and cross-tempers in daily life, and are constantly sharp with their tongues and disagreeable to all around them, spiteful people, vindictive people, revengeful people, malicious people, of whom, alas, the world is only too full, all such know little, as they should know, about sanctification. Such are the visible marks of a sanctified man. I do not say that they are all to be seen equally in all God's people. I freely admit that in the best they are not fully and perfectly exhibited. But I do say confidently that the things of which I have been speaking are the scriptural marks of sanctification, and that they who know nothing of them may well doubt whether they have any grace at all. Whatever others may please to say, I will never shrink from saying that genuine sanctification is a thing that can be seen, and that the marks I have endeavored to sketch out are more or less the marks of a sanctified man. Number three. I now propose to consider in the last place the distinction between justification and sanctification. Wherein do they agree, and wherein do they differ? This branch of our subject is one of great importance, though I fear it will not seem so to all my readers. I shall handle it briefly, but I dare not pass it over altogether. Too many are apt to look at nothing but the surface of things in religion, and regard nice distinctions in theology as questions of words and names which are of little real value. But I warn all who are in earnest about their souls that the discomfort which arises from not distinguishing things that differ in Christian doctrine is very great indeed. And I especially advise them, if they love peace, to seek clearer views about the matter before us. Justification and sanctification are two distinct things we must always remember. Yet there are points in which they agree, and points in which they differ. Let us try to find out what they are. In what then are justification and sanctification alike? A. Both proceed originally from the free grace of God. It is of His gift alone that believers are justified or sanctified at all. B. Both are part of that great work of salvation which Christ, in the eternal covenant, has undertaken on behalf of His people. Christ is the fountain of life, from which pardon and holiness both flow. The root of each is Christ. C. Both are to be found in the same persons. Those who are justified are always sanctified, and those who are sanctified are always justified. God has joined them together, and they cannot be put asunder. D. Both begin at the same time. The moment a person begins to be a justified person, he also begins to be a sanctified person. He may not feel it, but it is a fact. E. Both are alike necessary to salvation. No one ever reached heaven without a renewed heart as well as forgiveness, without the Spirit's grace as well as the blood of Christ, without a meekness for eternal glory as well as a title. The one is just as necessary as the other. Such are the points on which justification and sanctification agree. Let us now reverse the picture and see wherein they differ. A. Justification is the reckoning and counting a man to be righteous for the sake of another, even Jesus Christ the Lord. Sanctification is the actual making a man inwardly righteous, though it may be in a very feeble degree. B. The righteousness we have by our justification is not our own, but the everlasting perfect righteousness of our great Mediator Christ, imputed to us and made our own by faith. The righteousness we have by sanctification is our own righteousness, imparted, inherent, and wrought in us by the Holy Spirit, but mingled with much infirmity and imperfection. C. In justification our own works have no place at all and simple faith in Christ is the one thing needful. In sanctification our own works are of vast importance and God bids us fight and watch and pray and strive and take pains and labor. D. Justification is a finished and complete work and a man is perfectly justified the moment he believes. Sanctification is an imperfect work, comparatively, and will never be perfected until we reach heaven. E. Justification admits of no growth or increase. A man is as much justified the hour he first comes to Christ by faith as he will be to all eternity. Sanctification is eminently a progressive work and admits of continual growth and enlargement so long as a man lives. F. Justification has special reference to our persons, our standing in God's sight, and our deliverance from guilt. Sanctification has special reference to our natures and the moral renewal of our hearts. G. Justification gives us our title to heaven and boldness to enter in. Sanctification gives us our meekness for heaven and prepares us to enjoy it when we dwell there. H. Justification is the act of God about us and is not easily discerned by others. Sanctification is the work of God within us and cannot be hid in its outward manifestation from the eyes of men. I commend these distinctions to the attention of all my readers and I ask them to ponder them well. I am persuaded that one great cause of the darkness and uncomfortable feelings of many well-meaning people in the matter of religion is their habit of confounding and not distinguishing justification and sanctification. It can never be too strongly impressed on our minds that they are two separate things. No doubt they cannot be divided and everyone that is a partaker of either is a partaker of both. But never, never ought they to be confounded and never ought the distinction between them to be forgotten. It only remains for me now to bring this subject to a conclusion by a few plain words of application. The nature and visible marks of sanctification have been brought before us. What practical reflections ought the whole matter to raise to our minds? 1. For one thing, let us all awake to a sense of the perilous state of many professing Christians. Without holiness no man shall see the Lord. Without sanctification there is no salvation. Hebrews 12.14 Then what an enormous amount of so-called religion there is which is perfectly useless. What an immense proportion of church-goers and chapel-goers are in the broad road that leadeth to destruction. The thought is awful, crushing, and overwhelming. O that preachers and teachers would open their eyes and realize the condition of souls around them. O that men could be persuaded to flee from the wrath to come. If unsanctified souls can be saved and go to heaven, the Bible is not true. Yet the Bible is true and cannot lie. What must the end be? 2. For another thing, let us make sure work of our own condition and never rest till we feel and know that we are sanctified ourselves. What are our tastes and choices and likings and inclinations? This is the great testing question. It matters little what we wish and what we hope and what we desire to be before we die. Where are we now? What are we doing? Are we sanctified or not? If not, the fault is all our own. 3. For another thing, if we would be sanctified, our course is clear and plain. 4. For another thing, we must begin with Christ. We must go to Him as sinners with no plea but that of utter need and cast our souls on Him by faith for peace and reconciliation with God. We must place ourselves in His hands as in the hands of a good physician and cry to Him for mercy and grace. We must wait for nothing to bring with us as a recommendation. The very first step toward sanctification, no less than justification, is to come with faith to Christ. We must first live and then work. 4. For another thing, if we would grow in holiness and become more sanctified, we must continually go on as we began and be ever making fresh applications to Christ. He is the head from which every member must be supplied. Ephesians 4.16 To live the life of daily faith in the Son of God and to be daily drawn out of His fullness the promised grace and strength which He has laid up for His people, this is the grand secret of progressive sanctification. Believers who seem at a standstill are generally neglecting close communion with Jesus and so grieving the Spirit. He that prayed, sanctify them the last night before His crucifixion is infinitely willing to help everyone who by faith applies to Him for help and desires to be made more holy. 5. For another thing, let us not expect too much from our own hearts here below. At our best we shall find in ourselves daily cause for humiliation and discover that we are needy debtors to mercy and grace every hour. The more light we have, the more we shall see our own imperfection. Sinners we were when we began, sinners we shall find ourselves as we go on. Renewed, pardoned, justified, yet sinners to the very last. Our absolute perfection is yet to come and the expectation of it is one reason why we should long for heaven. 6. Finally, let us never be ashamed of making much of sanctification and contending for a high standard of holiness. While some are satisfied with a miserably low degree of attainment and others are not ashamed to live on without any holiness at all. Content with a mere round of church going and chapel going but never getting on like a horse in a mill. Let us stand fast in the old paths, follow after eminent holiness ourselves and recommend it boldly to others. This is the only way to be really happy. 7. Let us feel convinced whatever others may say that holiness is happiness and that the man who gets through life most comfortably is the sanctified man. No doubt there are some true Christians who from ill health or family trials or other secret causes enjoy little sensible comfort and go mourning all their days on the way to heaven. But these are exceptional cases. As a general rule in the long run of life it will be found true that sanctified people are the happiest people on earth. They have solid comforts which the world can neither give nor take away. The ways of wisdom are ways of pleasantness. Great peace have they that love thy law. It was said by one who cannot lie My yoke is easy and my burden is light but it is also written There is no peace unto the wicked. Proverbs 3.17 Psalm 119.165 Matthew 11.30 Isaiah 48.22 PS at the end of the chapter The subject of sanctification is of such deep importance and the mistakes made about it so many and great that I make no apology for strongly recommending Owen on the Holy Spirit to all who want to study more thoroughly the whole doctrine of sanctification. No single paper like this can embrace it all. I am quite aware that Owen's writings are not fashionable in the present day and that many think fit to neglect and sneer at him as a Puritan. Yet the great divine who in commonwealth times was dean of Christ's church, Oxford does not deserve to be treated in this way. He had more learning and sound knowledge of the scripture in his little finger than many who depreciate him have in their whole bodies. I assert unhesitatingly that the man who wants to study experimental theology will find no books equal to those of Owen and some of his contemporaries for complete, scriptural, and exhaustive treatment of the subjects they handle. New Chapter Chapter 3 beginning on page 34 Holiness Holiness without which no man shall see the Lord. Hebrews 12 verse 14 The text which heads this page opens up a subject of deep importance. That subject is practical holiness. It suggests a question which demands the attention of all professing Christians. Are we holy? Shall we see the Lord? The question can never be out of season. The wise man tells us there is a time to weep and a time to laugh a time to keep silence and a time to speak. Ecclesiastes 3 verses 4 and 7 But there is no time, no, not a day in which a man ought not to be holy. Are we? That question concerns all ranks and conditions of men. Some are rich and some are poor some learned and some unlearned some masters and some servants. But there is no rank or condition in life in which a man ought not to be holy. Are we? I ask to be heard today about this question. How stands the account between our souls and God? In this hurrying, bustling world let us stand still for a few minutes and consider the matter of holiness. I believe I might have chosen a subject more popular and pleasant. I am sure I might have found one more easy to handle. But I feel deeply I could not have chosen one more seasonable and more profitable to our souls. It is a solemn thing to hear the word of God saying Without holiness, no man shall see the Lord. Hebrews 12.14 I shall endeavor by God's help to examine what true holiness is and the reason why it is so needful. In conclusion I shall try to point out the only way in which holiness can be attained. I have already, in the second paper of this volume approached this subject from a doctrinal side. Let me now try to present it to my readers in a more plain and practical point of view. Number 1 First then, let me try to show what true practical holiness is. What sort of persons are those whom God calls holy? A man may go great lengths and yet never reach true holiness. It is not knowledge, Balaam had that. Not great profession, Judas Iscariot had that. Nor doing many things, Herod had that. Nor zeal for certain matters of religion, Jehu had that. Nor morality and outward respectability of conduct, the young ruler had that. Nor taking pleasure in hearing preachers, the Jews in Ezekiel's time had that. Nor keeping company with godly people, Joab and Gehazi and Demas had that. Yet none of these was holy. These things alone are not holiness. A man may have any one of them and yet never see the Lord. What then is true practical holiness? It is a hard question to answer. I do not mean that there is any want of scriptural matter on the subject, but I fear lest I should give a defective view of holiness and not say all that ought to be said. Or lest I should say things about it that ought not to be said and so do harm. Let me, however, try to draw a picture of holiness that we may see it clearly before the eyes of our minds. Only let it never be forgotten, when I have said all, that my account is but a poor imperfect outline at the best. A. Holiness is the habit of being of one mind with God according as we find His mind described in Scripture. It is the habit of agreeing in God's judgment, hating what He hates, loving what He loves, and measuring everything in this world by the standard of His word. He who most entirely agrees with God, He is the most holy man. B. A holy man will endeavor to shun every known sin and to keep every known commandment. He will have a decided bent of mind toward God, a hearty desire to do His will, a greater fear of displeasing Him than of displeasing the world, and a love to all His ways. He will feel what Paul felt when he said, I delight in the law of God after the inward man. Romans 7 verse 22 And what David felt when he said, I esteem all thy precepts concerning all things to be right, and I hate every false way. Psalm 119, 128 C. A holy man will strive to be like our Lord Jesus Christ. He will not only live the life of faith in Him and draw from Him all His daily peace and strength, but he will also labor to have the mind that was in Him and to be conformed to His image. Romans 8 verse 29 It will be his aim to bear with and forgive others, even as Christ forgave us, to be unselfish, even as Christ pleased not Himself, to walk in love, even as Christ loved us, to be lowly, humble-minded, even as Christ made Himself of no reputation and humbled Himself. He will remember that Christ was a faithful witness for the truth, that He came not to do His own will, that it was His meat and drink to do His Father's will, that He would continually deny Himself in order to minister to others, that He was meek and patient under undeserved insults, that He thought more of godly poor men than of kings, that He was full of love and compassion to sinners, that He was bold and uncompromising in denouncing sin, that He sought not the praise of men when He might have had it, that He went about doing good, that He was separate from worldly people, that He continued instant in prayer, that He would not let even His nearest relations stand in His way when God's work was to be done. These things a holy man will try to remember. By them he will endeavor to shape his course in life. He will lay to heart the saying of John, He that saith he abideth in Christ ought himself also so to walk, even as he walked. And the saying of Peter, that Christ suffered for us, leaving us an example that we should follow His steps. 1 Peter 2.21 Happy is he who has learned to make Christ his all, both for salvation and example. Much time would be saved and much sin prevented if men would oftener ask themselves the question, What would Christ have said and done if He were in my place? D. A holy man will follow after meekness, longsuffering, gentleness, patience, kind tempers, government of his tongue. He will bear much, forbear much, overlook much, and be slow to talk of standing on his rights. He will see a bright example of this in the behavior of David when Shimei cursed him, and of Moses when Aaron and Miriam spake against him. 2 Samuel 16.10 Numbers 12.3 E. A holy man will follow after temperance and self-denial. He will labor to mortify the desires of his body, to crucify his flesh with his affections and lusts, to curb his passions, to restrain his carnal inclinations, lest at any time they break loose. O what a word is that of the Lord Jesus to the apostles! Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life. Luke 21.34 And that of the apostle Paul I keep under my body and bring it into subjection, lest that by any means when I have preached to others I myself should be a castaway. 1 Corinthians 9.27 F. A holy man will follow after charity and brotherly kindness. He will endeavor to observe the golden rule of doing as he would have men do to him, and speaking as he would have men to speak to him. He will be full of affection towards his brethren, towards their bodies, their property, their characters, their feelings, their souls. He that loveth another, says Paul, hath fulfilled the law. Romans 13.8 He will abhor all lying, slandering, backbiting, cheating, dishonesty, and unfair dealing, even in the least thing. The shekel and cubit of the sanctuary were larger than those in common use. He will strive to adorn his religion by all his outward demeanor, and to make it lovely and beautiful in the eyes of all around him. Alas, what condemning words are the thirteenth chapter of 1 Corinthians and the Sermon on the Mount, when laid alongside the conduct of many professing Christians. G. A holy man will follow after a spirit of mercy and benevolence toward others. He will not stand all the day idle. He will not be content with doing no harm. He will try to do good. He will strive to be useful in his day and generation, and to lessen the spiritual wants and misery around him as far as he can. Such was Dorcas, full of good works and alms deeds, which she did, not merely purposed and talked about, but did. Such in one was Paul. I will very gladly spend and be spent for you, he says, though the more abundantly I love you, the less I be loved. Acts 9.36 and 2 Corinthians 12.15 H. A holy man will follow after purity of heart. He will dread all filthiness and uncleanness of spirit and seek to avoid all things that might draw him into it. He knows his own heart is like tinder and will diligently keep clear of the sparks of temptation. We shall dare to talk of strength when David can fall. There is many a hint to be gleaned from the ceremonial law. Under it the man who only touched a bone or a dead body or a grave or a diseased person became at once unclean in the sight of God. And these things were emblems and figures. Few Christians are ever too watchful and too particular about this point. I. A holy man will follow after the fear of God. I do not mean the fear of a slave who only works because he is afraid of punishment and would be idle if he did not dread discovery. I mean rather the fear of a child who wishes to live and move as if he was always before his father's face because he loves him. What a noble example Nehemiah gives us of this. When he became governor at Jerusalem he might have been chargeable to the Jews and required of them money for his support. The former governors had done so. There was none to blame him if he did. But he says, So did not I because of the fear of God. Nehemiah 5.15 J. A holy man will follow after humility. He will desire in lowliness of mind to esteem all others better than himself. He will see more evil in his own heart than in any other in the world. He will understand something of Abraham's feelings when he says, I am dust and ashes. And Jacob's when he says, I am less than the least of all thy mercies. And Job's when he says, I am vile. And Paul's when he says, I am the chief of sinners. Holy Bradford, that faithful martyr of Christ, would sometimes finish his letters with these words, A most miserable sinner, John Bradford. Good old Mr. Grimshaw's last words when he lay on his deathbed were these, Here goes an unprofitable servant. K. A holy man will follow after faithfulness in all the duties and relations in life. He will try not merely to fill his place as well as others who take no thought for their souls, but even better, because he has higher motives and more help than they. Those words of Paul should never be forgotten, Whatever ye do, do it heartily as unto the Lord. Not swathful in business, fervent in spirit, serving the Lord. Colossians 3.23 and Romans 12.11 Holy persons should aim at doing everything well, and should be ashamed of allowing themselves to do anything ill if they can help it. Like Daniel, they should seek to give no occasion against themselves except concerning the law of their God. Daniel 6.5 They should strive to be good husbands and good wives, good parents and good children, good masters and good servants, good neighbors, good friends, good subjects, good in private and good in public, good in the place of business, and good by their firesides. Holiness is worth little indeed if it does not bear this kind of fruit. The Lord Jesus puts a searching question to his people when he says, What do ye more than others? Matthew 5.47 L. Last but not least, a holy man will follow after spiritual mindedness. He will endeavor to set his affections entirely on things above and to hold things on earth with a very loose hand. He will not neglect the business of the life that now is, but the first place in his mind and thoughts will be given to the life to come. He will aim to live like one whose treasure is in heaven and to pass through this world like a stranger in pilgrim traveling to his home. To commune with God in prayer, in the Bible, and in the assembly of his people, these things will be the holy man's chiefest enjoyments. He will value everything and place and company just in proportion as it draws him nearer to God. He will enter into something of David's feelings when he says, My soul followeth hard after thee, thou art my portion. Psalm 113.8 and 119.57 Such is the outline of holiness which I venture to sketch out. Such is the character which those who are called holy follow after. Such are the main features of a holy man. But here let me say, I trust no man will misunderstand me. I am not without fear that my meaning will be mistaken and the description I have given of holiness will discourage some tender conscience. I would not willingly make one righteous heart sad or throw a stumbling block in any believer's way. I do not say for a moment that holiness shuts out the presence of indwelling sin. No, far from it. It is the greatest misery of a holy man that he carries about with him a body of death. That often when he would do good, evil is present with him. That the old man is clogging all his movements and as it were trying to draw him back at every step he takes. Romans 7 verse 21 But it is the excellence of a holy man that he is not at peace with indwelling sin as others are. He hates it, mourns over it and longs to be free from its company. The work of sanctification within him is like the wall of Jerusalem. The building goes forward even in troubled times. Daniel 9 verse 25 Neither do I say that holiness comes to rightness and perfection all at once and that these graces I have touched on must be found in full bloom and vigor before you can be called a holy man. No, far from it. Sanctification is always a progressive work. Some men's graces are in the blade, some in the ear and some are like full corn in the ear. All must have a beginning. We must never despise the day of small things and sanctification in the very best is an imperfect work. The history of the brightest saints that ever lived will contain many a but and how be it and notwithstanding before you reach the end. The gold will never be without some dross. The light will never shine without some clouds until we reach the heavenly Jerusalem. The sun himself has spots on his face. The holiest men have many a blemish and defect when weighed in the balance of the sanctuary. Their life is a continual warfare with sin, the world and the devil and sometimes you will see them not overcoming but overcome. The flesh is everlasting against the spirit and the spirit against the flesh and in many things they offend all. Galatians 5.17 and James 3.2 But still for all this I am sure that to have such a character as I have faintly drawn is the heart's desire and prayer of all true Christians. They press towards it if they do not reach it. They may not attain it but they always aim at it. It is what they strive and labor to be if it is not what they are. And this I do boldly and confidently say that true holiness is a great reality. It is something in a man that can be seen and known and marked and felt by all around him. It is light. If it exists it will show itself. It is salt. If it exists its savor will be perceived. It is a precious ointment. If it exists its presence cannot be hid. I am sure that we should all be ready to make allowance for much backsliding for much occasional deadness in professing Christians. I know a road may lead from one point to another and yet have many a winding and turning and a man may be truly holy and yet be drawn aside by many an infirmity. Gold is not the less gold because mingled with alloy nor light the less light because faint and dim nor grace the less grace because young and weak. But after every allowance I cannot see how any man deserves to be called holy who willfully allows himself in sins and is not humbled and ashamed because of them. I dare not call anyone holy who makes a habit of willfully neglecting known duties and willfully doing what he knows God has commanded him not to do. Well, says Owen, I do not understand how a man can be a true believer unto whom sin is not the greatest burden, sorrow, and trouble. Such are the leading characteristics of practical holiness. Let us examine ourselves and see whether we are acquainted with it. Let us prove our own selves. Part 2 Let me try in the next place to show some reasons why practical holiness is so important. Can holiness save us? Can holiness put away sin, cover iniquities, make satisfaction for transgressions, pay our debt to God? No, not a whit. God forbid that I should ever say so. Holiness can do none of these things. The brightest saints are all unprofitable servants. Our purest works are no better than filthy rags when tried by the light of God's holy law. The white robe which Jesus offers and faith puts on must be our only righteousness, the name of Christ our only confidence, the Lamb's book of life our only title to heaven. With all our holiness we are no better than sinners. Our best things are tainted and stained with imperfection. They are all more or less incomplete, wrong in the motive or defective in the performance. By the deeds of the law shall no child of Adam ever be justified. By grace are ye saved through faith, and that not of yourselves, it is the gift of God, not of works, lest any man should boast. Ephesians 2, 8 and 9 Why then is holiness so important? Why does the apostle say, without it no man shall see the Lord? Let me set out in order a few reasons. A. For one thing we must be holy because the voice of God in Scripture plainly commands it. The Lord Jesus says to his people, Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. Matthew 5, 20 Be ye perfect, even as your Father which is in heaven is perfect. Matthew 5, 48 Paul tells the Thessalonians, This is the will of God, even your sanctification. 1 Thessalonians 4, 3 And Peter says, 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 and 16 In this says Latan, Law and gospel agree. B. We must be holy because this is one grand end and purpose for which Christ came into the world. Paul writes to the Corinthians, He died for all, that they which live should not henceforth live unto themselves, but unto him which died for them and rose again. 2 Corinthians 5, 15 And to the Ephesians, Christ loved the church and gave himself for it, that he might sanctify and cleanse it. Ephesians 5, 25, 26 And to Titus, He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. Titus 2, 14 In short, to talk of men being saved from the guilt of sin, without being at the same time saved from its dominion in their hearts, is to contradict the witness of all Scripture. Are believers said to be elect? It is through sanctification of the Spirit. Are they predestinated? It is to be conformed to the image of God's Son. Are they chosen? It is that they may be holy. Are they called? It is with a holy calling. Are they afflicted? It is that they may be partakers of holiness. Jesus is a complete Savior. He does not merely take away the guilt of a believer's sin. He does more. He breaks its power. 1 Peter 1, 2 Romans 8, 29 Ephesians 1, 4 Hebrews 12, 10 See, we must be holy because this is the only sound evidence that we have a saving faith in our Lord Jesus Christ. The twelfth article of our church says truly that although good works cannot put away our sins and endure the severity of God's judgment, yet are they pleasing and acceptable to God in Christ and do spring out necessarily of a true and lively faith insomuch that by them a lively faith may be as evidently known as a tree discerned by its fruits. James warns us, There is such a thing as a dead faith, a faith which goes no further than the profession of the lips and has no influence on a man's character. James 2, 17 True saving faith is a very different kind of thing. True faith will always show itself by its fruits. It will sanctify. It will work by love. It will overcome the world. It will purify the heart. I know that people are fond of talking about deathbed evidences. They will rest on words spoken in the hours of fear and pain and weakness as if they might take comfort in them about the friends they lose. This Reformation audio track is a production of Stillwater's Revival Books. 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And remember that John Kelvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart, from his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since he condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The prophet's words then are very important, when he says that God had commanded no such thing, and that it never came to his mind. As though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.