habitual attention to the passive graces of Christianity. When I speak
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 and 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 sink 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 (Col. 3:10). *
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 dwells upon in commending our Lord Jesus Christ's example to our notice: "Christ also suffered for us, leaving us an example, that you should follow His steps: who did no sin, neither was deceit found in His mouth: who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judges righteously" (1 Pet. 2:21–23). 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, patience, gentleness and meekness, are unquestionably passive graces (Gal. 5:22, 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, patience and forgivingness 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.
The Distinction between Justification and Sanctification
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 clear 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 fitness 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 fitness 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.