Sanctification : or Living Holiness.
By D. T. Bourdeau
It would not be necessary to enter into a lengthy argument to convince the candid that we are living in the last days. By comparing the sure word of prophecy with history and the signs of the times, we see clearly that we are occupying the last link in those great chains of prophecy which were to reach to the end; that the leading signs which were to be the precursors of Christ's second coming, and which were to bring us to the last generation, have been fulfilled, and that the present signs of the times show conclusively that the great drama of this world's history is about to wind up, and that the Lord is near even at the doors. (See works on the Prophecy of Daniel and on the Signs of the Times, published at the Review Office, Battle Creek, Mich.) It is clear that we have reached the time when a flood of light is shining from God's word on the path of the just, and that this light relates to that great event which is immediately impending—the coming of the Lord, and to a preparation to meet it. This we denominate present truth, because it applies to the present time, and is adapted to the wants of the present generation; and it is through this truth that the last church will be sanctified. But some do not see the necessity of receiving the truths applicable to the present time in order to be sanctified. They think they can be sanctified by living as other good Christians have lived. But how have good Christians in the past been sanctified? Have they not been sanctified by living up to the light that they had in their day? And if we are favored with more light than they were, if God has other duties for us to perform, can we be sanctified by merely living as they lived? Does God cause light to shine on his word in vain? Can men understandingly treat any portion of God's word with indifference or impunity without incurring guilt? Can men avoid performing known duties and yet be free from sin? Said Christ, "If I had not come and spoken unto them they had not had sin; but now they have no cloak for their sin." Jno. xv, 22. When John the Baptist was preaching the first advent and preparing a people to meet the Lord, he said to the Jews, "Think not to say within yourselves, We have Abraham to our father; for I say unto you that God is able of these stones to raise up children unto Abraham." Matt. iii, 9. From this it appears that the Jews fell back on good father Abraham to excuse themselves for not receiving the testimony of John. They overlooked the fact that Abraham rejoiced to see the day of Christ, and that he would have gladly received John's testimony if he had lived in his day. They did not realize that they could not be Abraham's children indeed, without possessing the spirit with which he was imbued. Now is not this the condition of those who refer to good Christians in the past to justify themselves for not receiving those truths that apply to the present time? But if the Jews who lived at the close of the former dispensation could not be sanctified without receiving John's preaching, can the last church be sanctified without receiving those truths relating to Christ's second coming. It will require a special preparation to meet the Lord when he comes. It will be necessary for the last church to look for Christ; for it is to them that look for him that he will appear the second time without sin unto salvation." Heb. ix, 28. "And it shall be said in that day, Lo this is our God; we have waited for him and he will save us." Isa. xxv, 9. Now we cannot look for Christ without watching the signs of the times, and believing in the advent near. The primitive church could not consistently look for Christ in their day. The caution to them was, to not be troubled by spirit, by word or by letter, as that the day of Christ was at hand. 2 Thess. ii, 1–4. But when the leading signs of Christ's coming commenced to be fulfilled, then the church could look up, knowing that their redemption drew nigh. Luke xxi, 25–28. And now it is an important duty of the people of God to watch the remaining signs of the coming of the Lord. Verse 26; Matt. xxiv, 42; 1 Thess. v, 6. Those who watch in the Bible sense of the term, and have a living faith in the advent near will not be in darkness that the day of Christ should overtake them as a thief in the night. They will know their whereabouts and their duty. When the great day of the Lord is near and hasteth greatly, even the meek of the earth are commanded to seek meekness and righteousness that they may be hid in the day of the Lord's fierce anger. Zeph. i, 14, etc.; ii, 3. Their past attainments in holiness will not suffice them. They must seek to be more meek and more righteous, more Christ-like, more holy. The coming of the Lord is a highly practical subject, and as it is especially connected with the sanctification of the last church, we may expect that it will be heralded for the benefit of the last generation. This has been done in this generation under the proclamation of the first two messages of Rev. xiv, (see verses 6–8,) and it is now being done under the proclamation of the third message of the same chapter (verses 9–13,) which we understand to be the last message of mercy, and through which a people will be prepared to meet the Lord at his coming. For a full exposition of these messages see works on the Messages. We say that the third message is the last message of mercy, because it is followed by the appearing of one like unto the Son of man on the white cloud to gather the harvest of the earth. Verses 14, 15. Again, the unmixed wrath of God, which is the same as the seven last plagues, (compare Rev. xiv, 9, 10; xv, 1; xvi, 1, 2,) follows, upon all those who do not heed it, hence there can be no later message by which men can be saved. It is evident from the language of this message that it will develop a holy people, a people of whom it can be said, "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus." The same class are brought to view in Rev. xii, 17, as the remnant (or last end) of the woman's (or church's) seed, which keep the commandments of God and have the testimony of Jesus Christ. The burden of this message is the commandments of God and the faith of Jesus. These are kept in opposition to the worship of the beast (papacy). By the commandments of God, we understand is meant, those commandments which God proclaimed in person, and wrote with his own finger on stone. These are emphatically God's commandments. When the commandments of God are spoken of in distinction from the faith of Jesus, they must refer to the ten commandments exclusively. The faith of Jesus is something that is kept or obeyed in connection with the commandments of God. It cannot simply mean the confidence of Jesus, neither can it really mean the confidence we should have in Jesus. It must denote the form of doctrine taught by Jesus, which embraces the means of salvation from sin and its curse, and all the healing and restoring ordinances, precepts, and doctrines of Christ as recorded in the New Testament. This faith can be kept or obeyed. See Acts vi, 7; Rom. i, 5; 2 Tim. iv, 7; Jude 3; Rev. ii, 13. It needs but a moment's reflection to see that this message is very comprehensive, and that it is sufficient to sanctify a people in the strictest sense of the word. Here we have the moral law of ten commandments, which is based in the nature of God and in the nature of man, and bears those divine characteristics which constitute a perfect and holy character. This74law embodies all the principles of right, prescribes the way of holiness, and condemns every sin. Anciently God told his people that if they kept this law, they should be a holy people. Ex. xix, 5; Deut. iv, 12, 13. This would be but a natural consequence. In keeping this law, they would bear its holy perfections. This law is from its very nature immutable. To change this law would be to change the nature and character of God which is impossible. Now the law remaining the same, those who keep it must be perfect and holy. But we cannot by our own strength keep the holy law of God; neither can we cleanse ourselves from our transgressions of God's law. Therefore God in mercy provides the faith of Jesus, which presents to our view the fountain opened for uncleanness, and all those helps and means of grace that cluster around the death of the blessed and adorable Son of God, and by which the humble penitent can obtain strength to bring all the powers of his being in subjection to the law of God. The result of this message in developing a people who keep the commandments of God and the faith of Jesus, proves that previously, the commandments of God and the faith of Jesus had not all been kept. The little horn, spoken of by Daniel, and symbolizing Papacy, had trodden the truth to the ground and practiced and prospered during its dark reign. Dan. vii, 25; viii, 12. A great amount of truth pertaining to the commandments of God and the faith of Jesus, had been restored under the glorious reformation, and by God's people since the reformation. Yet there remained other important truths to be fully brought to light under the last merciful message to man. Among these is found the truth of the Sabbath. Under this message all the commandments are kept; hence the fourth commandment is kept; and this commandment enjoins the observance of the "Sabbath-day," or "Sabbath of the Lord," which is the day on which God rested in the beginning, and which he blessed and sanctified because that in it he had rested from all his work. Ex. xx, 9–11; Gen. ii, 1–3. The third message is not a contracted platform as some have supposed. It is as broad as the commandments of God and the teachings of Christ and his apostles. In it centers all the sanctifying truths of God's word. We will now further develop this subject by examining the following text from Paul: "And the very God of peace sanctify you wholly. And I pray God your whole spirit, and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." 1 Thess. v, 23. The language of this text shows that it applies to the last church, to those who would reach "unto the coming of our Lord Jesus Christ." Read also the first part of this chapter and the latter part of the previous chapter. From this text we see that Paul desired that the church should be wholly sanctified, and that their whole spirit and soul and body, should be preserved blameless unto the coming of the Lord. This confirms what we have said to show that sanctification is a progressive work, and that a special preparation will be required of the last church. A partial sanctification is not sufficient for the church living under the blazing light of the last message of mercy. They must be "wholly" sanctified. They must receive and live out the whole truth. Again, those parts which should be preserved blameless, are the very parts that must first be sanctified. Hence when Paul desired the sanctification of the church, he desired that their whole spirit and soul and body should be sanctified. The spirit and soul are here spoken of as two distinct parts. The word spirit, in this text is translated from πνεῦμα, which may here be rendered mind. It is here put for the mind. See Robinson's Greek Lexicon to the New Testament. See also 1 Cor. iii, 3, 4; vi, 20; vii, 34; 2 Cor. vii, 1; Col. ii, 5, &c. The term soul is variously used in the Scriptures. But we understand that in this text it denotes the life. The greek word ψυχή, from which it is translated, is rendered life forty times in the New Testament, such being the primary signification of the word; and it would be proper er to so render it in this text. All are agreed as to the meaning of the word body. We understand that the mind, the life and the body constitute the whole man, and when a person is sanctified in a Bible sense, these parts are set apart to the glory of God, and employed in the service of the Creator. Let us now notice the sanctification of each of these parts separately, commencing with THE SANCTIFICATION OF THE MIND.
Sanctification begins with the mind. The carnal mind is deceitful above all things and desperately wicked. It dwells and feasts upon carnal thoughts, and is not subject to the law of God. But God looks on the heart or mind, and understands the thoughts of man afar off. He says, "My son, give me thine heart." "How long shall vain thoughts lodge within thee?" "Let the wicked forsake his way, and the unrighteous man his thoughts. . . . For my thoughts are not your thoughts." Sanctification cleanses the mind from sinful thoughts. It changes the current of the thoughts. It transfers the mind from carnal to spiritual things, from sin to holiness. The mind is the spring of action, the fountain from whence all the words and actions flow. If the fountain is pure the stream that flows from it will also be pure. And if the mind is sanctified, if the thoughts are holy, the works and the actions, the whole life will be holy. But the mind has faculties and operations which should be sanctified, and some of which we will here examine. And first let us notice Attention is that faculty of the mind by which we look at ideas. It is, as it were, the eye of the mind. By it we look at the truth. But how often it happens that the attention is diverted from important truths by trifling objects, or by thoughts thrown in by the enemy or by professed friends. No one will fail to see the necessity of setting apart this faculty to see the truth. But as we try to do this, we must ask the Father of lights to open and anoint our eyes that we may behold wondrous things out of his law. But to attention we must add, Attention sees the object; but reflection comes back upon it to examine it with care, so as to preserve distinct ideas about it. Reflection is the faculty of the mind by which it comes back on ideas which had attracted the attention, to acquire an exact knowledge of the same. It is of the utmost importance that this faculty be sanctified. Those who reflect on the truths they have heard or read, will be more apt to retain them. They will also be more apt to take heed to the things which they have heard. But those who do not take pains to come back on what they have heard and seen, are liable to let the truth slip out of their minds, and generally fail to come up to their duty. It is not sufficient to listen to and look at the truth from Sabbath to Sabbath. We should reflect upon it through the week. Oh how many trials we might save ourselves from by being more reflective! Meditation is "close or continued thought; the turning or revolving of a subject in the mind; serious contemplation."—Webster. By it we appropriate to ourselves the ideas and truths that the mind has looked at, and penetrate deeper into the knowledge of the truth. Meditation is to the mind what digestion is to the body. By it we digest the truth and turn it, as it were, into a part of our beings. By it we convey the ideas of others to ourselves so as to make them properly our own, and discover new beauties and attractions in the truth. One day the philosopher Newton was asked how he made so many discoveries in the arts and sciences, and he answered, "By thinking always attentively." Now if it was necessary for Newton to think always attentively in order to advance in the arts and sciences, is it not necessary for us to meditate on the truth in order to advance in the true science, and make proficiency in sanctification? Many fail to see the glorious attractions of truth because they do not think upon it long enough. Said Paul to Timothy, "Meditate on these things; give thyself wholly to them, that thy profiting may appear to all [or in all things, margin.]." 1 Tim. iv, 15. Here is a plain injunction to meditate on the things of God. Those who do this will better understand the truth and their duty, and be more useful in the cause of their Master. But two extremes should here be avoided. One extreme is to meditate much without looking to the Lord for wisdom and help. The other extreme is to expect that the Lord will give us wisdom and help while we neglect to meditate. We must both meditate and look to the Lord. We must dig for wisdom by meditation and prayer, expecting divine aid and heavenly assistance. He that leans to his own understanding entirely, is unwise, Prov. xxviii, 26, and is liable to run into wild fancies and erroneous opinions. It is safe to trust in the Lord with all our heart. He can easily give a happy and favorable turn to our thoughts, and cast into our minds some clue or suggestion, that will lead us to rich and useful ideas, if we acknowledge him and rely upon him in our meditations. Or he can involve our minds in darkness when we neglect him, and are filled with a vain conceit of our own light. David prayed that the meditation of his heart might be acceptable unto the Lord, Ps. xix, 14, and loved to meditate in the law of the Lord. He says, "I hate vain thoughts; but thy law do I love." "I will meditate in thy statutes." "Oh, how love I thy law! It is my meditation all the day." "I prevented the dawning of the morning and cried. I hoped in thy word. Mine eyes prevent the night watches, that I might meditate in thy word." Ps. cxix, 113, 48, 97, 147, 148. Again he says, "I meditate on all thy works; I muse on the work of thy hands." "How agreeable are thy works! and thy thoughts are very deep. How precious are thy thoughts to me." "My meditation of him shall be sweet." Ps. cxliii, 5; xcii, 5; cxxxix, 17; civ, 34. Let us hear further from the Psalmist: "Thus will I bless thee while I live. I will lift up my hands in thy name. My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips." Ps. lxiii, 4–6. What blessedness David here anticipates! But how is it to be realized? The next verse will tell us: "When I remember thee on my bed, and meditate on thee in the night watches." Here is the condition. Those who remember the Lord and meditate on him will be satisfied, as with marrow and fatness, and it will be natural and easy for them to bless and praise the Lord with joyful lips, and to lift up their hands in his name. But how often, alas! the mind is suffered to be clogged with meditations of earth, so that it has no room or strength left to meditate on God and his word, and then it is difficult to lift up the hands, praise the Lord, and speak of his goodness. The Psalmist pronounces that man blessed who meditates day and night in the law of the Lord, Ps. i, 1, 2. And he adds: "And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season, and whatsoever he doeth shall prosper." Verse 4. Memory is the faculty of the mind by which it retains ideas. This faculty should be set apart to retain useful and holy thoughts. Those whose memories are sanctified can, out of the treasure of the heart, bring forth good things. Their mind is like a storehouse furnished with rich and wholesome provisions. It contains truths upon which they can feast, and of which they can invite others to partake. Said David, "Thy word have I hid in mine heart, that I might not sin against thee." Ps. cxix, 11. David could not do this without the aid of his memory. Those who imitate David in this respect will not be so liable to sin against the Lord. They will remember what he has commanded, and what he has forbidden. A sanctified memory is like the stream which brings with it the color of the soil through which it passes. Those whose memories are sanctified, remember the lessons they learn in passing through the afflictions the Lord sends them for their good. Many, through neglect and indifference, forget these lessons, and have75to learn them over by passing through greater afflictions. Some will excuse themselves for not learning and retaining the truth, by saying that they have no memory, and that God does not require them to do what they cannot do. But such persons generally remember many things pertaining to their line of business. Some of those who thus excuse themselves will remember every cent their debtors owe them, and when they settle with them they are very positive that they are right, and would perhaps be offended if they were told they had forgotten some things. Again, some can entertain their friends for hours and days on visit and trifling ideas, that they have learned from unconsecrated persons and from vain and chaffy reading, and can remember every new fashion, and a thousand other things. Can it be said that such have no memory? They have memory, but it is not sanctified. We do not claim that all are favored with a strong memory. But each individual should set apart the memory that he is favored with to the glory of God, and be continually adding to his store of useful knowledge. The memory, like the rest of the faculties, is strengthened by a proper use, and weakened by disuse. Let all cherish a love for the word of God, and manifest that interest, earnestness, and care in learning and retaining the truth that consistent persons do in secular matters, and it will not be so difficult to learn and retain the truth, especially those portions of truth that relate to our duty. When it was difficult to obtain copies of the Bible, Christians were known to commit large portions of the Scriptures to memory. They retained the truth in the love of it, and honored the cause of truth by giving a proper reason of their hope. Now is less required of those who live in this favored age, when Bibles and other useful books can be so easily obtained, and when an increase of light is shining from the word of God? But some will say, I cannot read the Bible, or other good books. Answer. A blessing is pronounced on those who hear, as well as on those who read. Rev. i, 3. And how can persons be blessed for hearing unless they learn and retain what they hear? If the loins of our minds are girded with truth, we shall be prepared to meet the temptations of the enemy, and the objections of the opposers of truth, as Jesus did when he quoted scripture to Satan. And if we do what we can on our part to retain and obey the truth, we may expect that the Holy Spirit will bring the truth to our remembrance, and thus make up for our lack of memory.