13984-13991]

suaded; and then persuaded, but not resolved; and then resolved, but deferring to begin; and then beginning, but, as all beginnings are, in weakness and uncertainty; and we fly out often into huge indiscretions, and look back to Sodom, and long to return to Egypt: and when the storm is quite over, we find little bubblings and unevennesses on the face of the waters; we often weaken our own purposes by the returns of sin; and we do not call ourselves conquerors, till by the long possession of virtues it is a strange and unusual, and therefore an uneasy and unpleasant, thing to act a crime.-Jeremy Taylor.

[13985] Progress is shown in the increasing dominion of the spirit over the flesh, in that it becomes easier to us to overcome ourselves, also to gain the victory over besetting sins, even over the special weaknesses belonging to our peculiar disposition. And not only is it shown in mortifying the flesh, but also in a more powerful unfolding of the spirit, a greater fruitfulness, as well in the exercise of the duties of our proper calling, as in the fulfilment of all the duties of truth, righteousness, and love, to which we are bound in daily intercourse with men.— Bp. Martensen.

[13986] Progress not only makes itself felt in the practical direction, but also in the contemplative and mystical. It is a mark of progress that we do not in our Christian knowledge remain standing at the first elements, but "go on unto perfection," that is, raise ourselves and make progress (Heb. vi. 1), so that " we may comprehend with all saints what is the breadth, and length, and depth, and height; and know the love of Christ which passeth knowledge" (Eph. iii. 18 f.), so that we are in a position to "try the spirits, whether they are of God" (1 John iv. 1), and no longer allow ourselves, what so easily happens to unestablished minds, "to be tossed to and fro, and carried about with every wind of doctrine,” but amid the struggles of the present time also, stand firm and unmovable, faithful to the truth, and upright in love (Eph. iv. 14 f.)—Ibid.

[13987] Progress is recognizable in this, that we learn ever better to strive and continue in prayer. Prayer is in any case the fundamental condition of all progress.-Ibid.

[13988] And may it not be-must it not bethat this constant progress and constant approach to the mark shall go on after death, as well as during his life on earth? In a very blessed sense, indeed, the soul of the believer shall at his death be made perfect in holiness, for then he shall be freed at once from temptation, from the last traces of indwelling sin, and from all the incumbrances and impediments which so interfered with the active service of God. But God's holiness shall yet shine as a bright asymptotic line of light far above him, and while during centuries and millenniums he mingles with the seraphim about the throne, he

will still with them behold, and still with them adore, and, beholding and adoring, will still with them approach; yet will his nearer approach only enhance his wonder and his adoration, and in even deeper and more reverential tones he will join in the anthem which they, with wingveiled faces, shall still be singing, Holy, holy, holy, is the Lord of Hosts.-T. Smith, D.D.

VII. ITS RANGE AND EXTENT.

Sanctification must embrace the whole manbody, soul, and spirit,-mind, intellect, and will.

[13989] In 1 Thess. v. 23 the apostle desires that the very God of peace may sanctify them wholly (öλoreλeis). The word όλοτελής, which occurs nowhere else in the New Testament, is clearly contrasted with the following ὁλόκληρον, and the contrast is that between totus and integer, complete and entire. In the one case the apostle prays that their salvation may be complete as a whole (totus), in the other entire (integer) in every part. The complete sanctification of the believer thus suggests those parts of man's nature that the Divine Spirit is to enter and entirely (entièrement, i.e., inwardly) sanctify by His indwelling power. If sanctification is to be complete as to the end, so it must be as to the means; if of the whole, so of the parts. The TEλos, in the first compound, suggests the end, which is our whole sanctification; the kλnpos, of the second, suggests the means, that we may be sanctified in every part. Sanctification thus rests on these two conditions, that the Holy Spirit shall possess each of the three parts of our nature, and possess them_entirely. sanctification, as the work of God the Holy Ghost, is to reach its proper reλos, or end, He must first enter in and occupy each several part of man's nature, and then sanctify that several part thoroughly.-J. B. Heard, M.A.

If

The

[13990] The order in which the apostle mertions spirit, soul, and body, in 1 Thess. v. 23, seems to point to the work of sanctification being progressive, as well as an entire work. Divine Spirit enters and dwells in our spirits first. From thence He gets the mastery over the desires of the mind, and lastly over the desires of the flesh. We have reached the state of entire sanctification, the perfection (though never sinless) which is attainable on this side of the grave, when, with the apostle, we keep our body under and bring it into subjection, deal it blows in the face, as the conquering gladiator did, and grapple it with a hook to drag it off dead from the arena (1 Cor. ix. 27).—Ibid.

[13991] In one of the many mansions of the house of the Great Father, intellect has its own reward, if sanctified. He who "hath made all things for Himself" must have prepared for those wonderful, transcending intellects, whose piercing thoughts are more like intuition than reflection, some separate lustre in that bright

13991-13996]

galaxy around His throne. But only if tried, perfected, sanctified. All of man, passions, will, affections, imagination, intellect, have to be tempered, purified, perfected, through the fire of trial without, within by the fire of the Spirit. Intellect, penetrated by the Spirit of God, irradiated by His light, kindled by the glow of Divine love, reflects to after ages the light which it has caught, illumines mysteries, guards truth, unfolds our spiritual nature, orders the whole sum and relations and proportions of Divine and human knowledge. But intellect, unenlightened by Divine light, intuitive as it may be in human things, is blind in Divine. It is not merely, as the acute mathematician may not understand moral or physical science. The knowledge which pure intellect lacks is not outward but inward; not natural but supernatural. Man may understand the things of man; God only unfolds the things of God; through God only can we understand the things of God.-Pusey.

[13992] Why does Paul lay such emphasis on the consecration of all our powers? Because the three ranges of powers become gateways of temptation from three different worlds, and unless they are all consecrated, we are never free from danger. Thus, men have tried to purify their outward life alone, leaving the soul unguarded, and the spirit unsurrendered, and then the secret sins of pride and imagination break out, at last, into open acts, and wreck their outward purity. Men have left the spirit unconsecrated, guarding carefully the body and soul: Peter tried that. He had subdued the bodily fear of death; he had nerved his soul to meet scorn and shame, and declared himself ready, for Christ, to die; but relying on his own spiritual strength, he had left the spirit unsurrendered, and before the first temptation he fell. Men have tried to hallow the spirit only. They have endeavoured to keep their higher life apart, and separate it as too sacred to pervade their daily work; and the result has been seen in those dishonesties and commercial frauds that have so often blemished the men who profess a special and peculiar saintliness. In short, we must be consecrated through the whole range of our powers, or we shall not be consecrated at all. We are surrounded by the enemy, and if one portal be left unguarded, the foe will enter to pervade and possess the city of the soul. Therefore, with a most profound glance into man's nature, Paul prayed that "their whole body and soul and spirit might be sanctified wholly.”—E. L. Hull, B.A.

VIII. ITS DISTINCTION FROM MERE MORALITY.

Holiness differs in kind from morality; nor

will the presence of the latter in any way compensate for the absence of the former. [13993] A man may perform moral acts from fear of punishment, or desire after a good reputation among men. Such a man is neither

moral nor holy. Another man does what is moral because it has become habitual to him to do so after long practice; another, because he sees that it is in accordance with the law of his nature so to act; another, because it is right and honourable so to conduct himself; another, because it would be unreasonable to do otherwise. These men act morally, but they have not therefore come near to holiness. Holiness, indeed, implies morality, but morality does not imply holiness. Morality is only, as it were, the outer field within which holiness moves. The fault and corruption of our nature is too deeply planted within us, too utterly entwined about the fibres of our hearts, for us to dream of conquering it by the habituation of the philosopher, or by any other means originating with ourselves. So far as it is to be overcome at all, it must be done by a power not our own-an external power taking possession of, and dwelling in, our souls; not evoked from within, but coming down from above to us. Holiness must be imparted to us by the Holy Spirit, who is from above.-F. Meyrick, M.A.

IX. ITS EVIDENCE.

[13994] There is evidence of sanctification : I. When holiness is as a new nature in us, and giveth us a promptitude to holy actions, and maketh us free and ready to them, and maketh them easy and familiar to us; whereas the weak go heavily, and can scarce drive on and force their minds. 2. When there is a constancy or frequency of holy actions; which showeth the strength and stability of holy inclinations. 3. When they are powerful to bear down oppositions and temptations, and can get over the greatest impediments in the way, and make an advantage of all resistance, and despise the most splendid baits of sin. 4. When it is still getting ground, and drawing the soul upward and nearer to God, its rest and end: and when the heart groweth more heavenly and Divine, and stranger to earth and earthly things. 5. When holy and heavenly things are more sweet and delectable to the soul, and are sought and used with more love and pleasure.-R. Baxter.

[13995] Look upon a holy man in his calling, and you shall find him holy: look upon him in the use of the creatures, and you shall find him holy look upon him in his recreations, and you shall find him holy. The habitual frame and bent of his heart is to be holy in every earthly thing that he puts his hand unto.-T. Brooks.

[13996] A holy life is made up of a number of small things. Little words, not eloquent speeches or sermons; little deeds, not miracles, nor battles, nor one great heroic act or mighty martyrdom make up the true Christian life. The little constant sunbeam, not the lightning, the waters of Siloam "that go softly" in the meek mission of refreshment, not the "waters of the river great and many," rushing down in torrents,

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noise, and force, are the true symbols of a holy life. The avoidance of little evils, little sins, little inconsistencies, little weaknesses, little follies, indiscretions, and imprudences, little foibles, little indulgences of self and of the flesh; the avoidance of such little things as these goes far to make up, at least, the negative beauty of a holy life.-Bonar.

[13997] What is the one decisive sign by which we may know whether we have received the Holy Ghost? Is it to be a mere sentiment, an impression upon the mind, a religious hope; or is it to be something more decisive, emphatic, and incontrovertible? Let me approach that question through two others. Have you received the poetic spirit? How do you prove it? Not by prose, but by poetry. Have you received the heroic spirit? How do you prove it? Not by cowardice, not by craven-heartedness, but by adventure-by freely encountering peril in all its thousand forms and possibilities of visitation. Have you received the Holy Spirit ?— J. Parker, D.D.

[13998] The decisive sign is love of holinessnot power of theological debate, not only contending for the faith once delivered to the saints, not only outwardly irreproachable character, but love of holiness-not reputation, but reality; a heart that pants after the holiness of God-life concentrated into one burning prayer to be sanctified, body, soul, and spirit-life a sacrifice on God's altar-that is what I mean by saying that holiness is the one decisive test of our having received the Holy Ghost.-Ibid.

X. ITS BLESSEDNESS.

[13999] The holy soul is the love of God, the joy of angels; her eyes dare look upon the glorious Judge whom she knows to be her Saviour. Her heart is courageous; she dares stand the thunder; and when guilty minds creep into corners, she is confident in Him that He I will defend her. She challengeth the whole world to accuse her of injustice, and fears not the subordination of false witnesses, because she knows the testimony of her own conscience. Her language is free and bold, without the guiltiness of broken stops. Her forehead is clear and smooth, as the brow of Heaven. Her knees are ever bent to the throne of grace; her feet travelling toward Jerusalem; her hands weaving the web of righteousness. Good men bless her; good angels guard her; the Son of God doth kiss her; and when all the world shall be turned into a burning pile, she shall be brought safe to the mountain of joy, and set in a throne of blessedness for ever.-T. Adams.

[14000] The highest honour which the Romans bestowed upon their greatest captains was to grant them a day of triumph, and in that, permission to wear a crown of grass or leaves, which withered the day following; but the triumph of

the just shall be eternal, and their never-fading crown is God Himself. Oh, most happy diadem! Oh, most precious garland of the saints, which is of as great worth and value as is God Himself! -Bp. Jeremy Taylor.

[14001] Sapores, king of the Persians, was most ambitious of honour, and would therefore be called "the brother of the sun and moon, and friend to the planets." This vain prince erected a most glorious throne, which he placed on high, and thereon sat in great majesty, having under his feet a globe of glass, whereon were artificially represented the motions of the sun, the moon, and stars, and to sit crowned above this fantastical heaven he esteemed as a great honour. What shall be, then, the honour of the just, who shall truly and really sit above the sun, the moon, and the firmament, crowned by the hand of God Himself, and that with a crown of gold, graven with the seal of holiness and the glory of honour? And this honour arrives at that height, that Christ Himself tells us, "He who shall overcome, I will give him to sit with Me in My throne; even as I have overcome and have sat with the Father in His throne."-Ibid.

XI. ITS IDENTIFICATION WITH HAPPINESS -PRESENT AND TO COME.

[14002] It is obvious to suppose an inexpres sible pleasure in the very feeling, the inward sensation, the holy soul will have of that happy frame in general, whereinto it is now brought; that joyful harmony, that entire rectitude it finds within itself. You may as soon separate light from a sunbeam as pleasure from such a state. -J. Howe.

[14003] Happiness is the coincidence of the finite will with the infinite; in other words, it is holiness. And who would wish to be happy at the price of that?-who, what rational or enlightened being, would desire to be happy at the expense of the Divine character and government -at the sacrifice of seeing the creature erected above the Creator? But though all the universe should desire the enormity, it could not be ; for happiness, we repeat, is nothing more, and nothing less, than the coincidence of the finite will with the infinite.-7. Harris, D.D.

[14004] Until he works, each individual human spirit is striving to be a centre of influence to itself; but harmonious subordination to the Supreme Spirit is happiness-is heaven; and hence the absolute necessity of coming under His subjecting and transforming power, in order to the enjoyment of heaven.-Ibid.

[14005] Where the soul hath the seed of holiness, it shall reap a harvest of happiness.-— G. Swinnock, M.A.

[See Vol. I., Section II., "NAMES AND TITLES OF THE HOLY SPIRIT."]

1

THE CHURCH, GENERALLY CON

SIDERED.

I. ETYMOLOGY OF THE WORD CHURCH. [14006] A similarity of sound between the word "Church," as it appears in the Teutonic languages, and the word Rupiaкóv, which was occasionally used instead of ¿Ã«λŋoía by ecclesiastical writers, led to the opinion that the one word had been derived from the other. It has also been supposed to have been derived from κύριου οἶκος. But the first term is rare even in Greek writers, and there are strong arguments against the probability of its introduction into other languages; while the second, though often found in the accusative case, τὸν οἶκον κυρίου, in the LXX., does not appear to have been transferred to Christian writers. In the most primitive known languages of Britain, the corresponding word is plainly allied with Anoia, the Welsh being Eglwys, the Cornish Eglos, and the Gaelic Eaglais. Of a similar derivation is the French Eglise. Although, therefore, the ecclesiastical words "bishop," "priest," "deacon," are undoubtedly from the Greek, it is not clear that Church is so derived. A more probable derivation is from the Anglo-Saxon "circ," a name applied to the stone circles used for Druidical temples, and exactly corresponding to the "kirk" of old English.-Blunt's Doctrinal and Historical Theology.

I

II. USAGE OF THE WORD.

To denote the primary idea, according to the New Testament, of a separated community composed of Christ's followers, and, as such, dissociated from the rest of the world.

[14007] The Christian Church is a commonwealth, a society of men who meet together for common objects, differing from the minor clubs or unions under which men avail themselves of the principle of association, and resembling those greater societies which we call states, in that it claims unlimited self-sacrifice on the part of its members, and demands that the interest

and safety of the whole shall be set by each member above his own interest, and above all private interests whatever.-Ecce Homo.

[14008] Every true church is a contract, not between two parties only, but three. It is not only an agreement of men with men, but of men with God. In disbanding a church, men alone cannot annul the contract.—Joseph Cook.

[14009] It would be as unreasonable to call the inhabitants of a country an army, because they heard the call to arms, as to call all who hear but do not obey the gospel, the Church. The army consists of those who actually enrol themselves as soldiers; and the Church consists of those who actually repent and believe, in obedience to the call of the gospel.-C. Hedge, D.D.

[14010] The Church of God is that living body of men who are called by Him out of the world, net to be the inventors of a new social system; ut to exhibit in the world, by word and life-chiefly by life-what humanity is, was, and will be in the idea of God.-Rev. F. W Robertson.

[14011] The Church, in its real, interior being, is the aggregate of all the branches of the True Vine; all the real branches; all that are united to the Vine by an internal, vital bond, in partaking of its life; not of such branches in connection with those which, however professedly and reputedly branches, are only so in appearance by an outward insertion and the tie of a visible bond (that is, the visible Church as seen of men), but of such branches only as commune in the Vine's own life, and by that oneness of spiritual life are united, not only to the Vine, but among themselves also; all abiding in Christ by the fellowship of the Spirit, and He thus abiding in each of them. That is the Church of Christ. Union to that Church and union to Christ are therefore identical.—Bp. McIlvainè.

[14012] The Church is the fulness of Him who is the fulness of God.—Dr. Pulsford.

[14013] The true Church, as existing on earth, is always visible :

I. As it consists of men and wornen, in dis