reading the strong language used by many about 〃consecration；〃 in the
last few years； that those who use it must have had previously a
singularly low and inadequate view of 〃conversion；〃 if indeed they knew
anything about conversion at all。 In short； I have almost suspected
that when they were consecrated； they were in reality converted for the
first time！
I frankly confess I prefer the old paths。 I think it wiser and safer to
press on all converted people the possibility of continual growth in
grace； and the absolute necessity of going forward； increasing more and
more； and every year dedicating and consecrating themselves more； in
spirit； soul； and body； to Christ。 By all means let us teach that there
is more holiness to be attained； and more of heaven to be enjoyed upon
earth than most believers now experience。 But I decline to tell any
converted man that he needs a second conversion； and that he may some
day or other pass by one enormous step into a state of entire
consecration。 I decline to teach it； because I cannot see any warrant
for such teaching in Scripture。 I decline to teach it； because I think
the tendency of the doctrine is thoroughly mischievous； depressing the
humble…minded and meek； and puffing up the shallow； the ignorant； and
the self…conceited； to a most dangerous extent。
（7） In the seventh and last place； is it wise to teach believers that
they ought not to think so much of fighting and struggling against sin；
but ought rather to 〃yield themselves to God〃 and be passive in the
hands of Christ？ Is this according to the proportion of God's Word？ I
doubt it。
It is a simple fact that the expression 〃yield yourselves〃 is only to
be found in one place in the New Testament； as a duty urged upon
believers。 That place is in the sixth chapter of Romans； and there
within six verses the expression occurs five times。 （See Rom。 vi。
13…19。） But even there the word will not bear the sense of 〃placing
ourselves passively in the hands of another。〃 Any Greek student can
tell us that the sense is rather that of actively 〃presenting〃
ourselves for use； employment； and service。 （See Rom。 xii。 1。） The
expression therefore stands alone。 But； on the other hand； it would not
be difficult to point out at least twenty…five or thirty distinct
passages in the Epistles where believers are plainly taught to use
active personal exertion； and are addressed as responsible for doing
energetically what Christ would have them do； and are not told to
〃yield themselves〃 up as passive agents and sit still； but to arise and
work。 A holy violence； a conflict； a warfare； a fight； a soldier's
life； a wrestling； are spoken of as characteristic of the true
Christian。 The account of 〃the armour of God〃 in the sixth chapter of
Ephesians； one might think； settles the question。 ＇3＇ Again； it would
be easy to show that the doctrine of sanctification without personal
exertion； by simply 〃yielding ourselves to God；〃 is precisely the
doctrine of the antinomian fanatics in the seventeenth century （to whom
I have referred already； described in Rutherford's Spiritual
Antichrist）； and that the tendency of it is evil in the
extreme。Again； it would be easy to show that the doctrine is utterly
subversive of the whole teaching of such tried and approved books as
Pilgrim's Progress； and that if we receive it we cannot do better than
put Bunyan's old book in the fire！ If Christian in Pilgrim's Progress
simply yielded himself to God； and never fought； or struggled； or
wrestled； I have read the famous allegory in vain。 But the plain truth
is； that men will persist in confounding two things that differthat
is； justification and sanctification。 In justification the word to be
addressed to man is believeonly believe； in sanctification the word
must be 〃watch； pray； and fight。〃 What God has divided let us not
mingle and confuse。
I leave the subject of my introduction here； and hasten to a
conclusion。 I confess that I lay down my pen with feelings of sorrow
and anxiety。 There is much in the attitude of professing Christians in
this day which fills me with concern； and makes me full of fear for the
future。
There is an amazing ignorance of Scripture among many； and a consequent
want of established； solid religion。 In no other way can I account for
the ease with which people are； like children； 〃tossed to and fro； and
carried about by every wind of doctrine。〃 （Eph。 iv。 14。） There is an
Athenian love of novelty abroad； and a morbid distaste for anything old
and regular； and in the beaten path of our forefathers。 Thousands will
crowd to hear a new voice and a new doctrine； without considering for a
moment whether what they hear is true。There is an incessant craving
after any teaching which is sensational； and exciting； and rousing to
the feelings。There is an unhealthy appetite for a sort of spasmodic
and hysterical Christianity。 The religious life of many is little
better than spiritual dram…drinking； and the 〃meek and quiet spirit〃
which St。 Peter mends is clean forgotten； （1 Peter iii。 4。） Crowds；
and crying； and hot rooms； and high…flown singing； and an incessant
rousing of the emotions； are the only things which many care
for。Inability to distinguish differences in doctrine is spreading far
and wide； and so long as the preacher is 〃clever〃 and 〃earnest；〃
hundreds seem to think it must be all right； and call you dreadfully
〃narrow and uncharitable〃 if you hint that he is unsound I Moody and
Haweis； Dean Stanley and Canon Liddon； Mackonochie and Pearsall Smith；
all seem to be alike in the eyes of such people。 All this is sad； very
sad。 But if； in addition to this； the true…hearted advocates of
increased holiness are going to fall out by the way and misunderstand
one another； it will be sadder still。 We shall indeed be in evil
plight。
For myself； I am aware that I am no longer a young minister。 My mind
perhaps stiffens； and I cannot easily receive any new doctrine。 〃The
old is better。〃 I suppose I belong to the old school of Evangelical
theology； and I am therefore content with such teaching about
sanctification as I find in the Life of Faith of Sibbes and of Manton；
and in The Life； Walk； and Triumph of Faith of William Romaine。 But I
must express a hope that my younger brethren who have taken up new
views of holiness will beware of multiplying causeless divisions。 Do
they think that a higher standard of Christian living is needed in the
present day？ So do I。Do they think that clearer； stronger； fuller
teaching about holiness is needed？ So do I。Do they think that Christ
ought to be more exalted as the root and author of sanctification as
well as justification？ So do I。Do they think that believers should be
urged more and more to live by faith？ So do I。Do they think that a
very close walk with God should be more pressed on believers as the
secret of happiness and usefulness？ So do I。In all these things we
agree。 But if they want to go further； then I ask them to take care
where they tread； and to explain very clearly and distinctly what they
mean。
Finally； I must deprecate； and I do it in love； the use of uncouth and
new…fangled terms and phrases in teaching sanctification。 I plead that
a movement in favour of holiness cannot be advanced by new…coined
phraseology； or by disproportioned and one…sided statementsor by
overstraining and isolating particular textsor by exalting one truth
at the expense of anotheror by allegorizing and acmodating texts；
and squeezing out of them meanings which the Holy Ghost never put in
themor by speaking contemptuously and bitterly of those who do not
entirely see things with our eyes； and do not work exactly in our ways。
These things do not make for peace： they rather repel many and keep
them at a distance。 The cause of true sanctification is not helped； but
hindered； by such weapons as these。 A movement in aid of holiness which
produces strife and dispute among God's children is somewhat
suspicious。 For Christ's sake； and in the name of truth and charity；
let us endeavour to follow after peace as well as holiness。 〃What God
has joined together let not man put asunder。〃
It is my heart's desire； and prayer to God daily； that personal
holiness may increase greatly among professing Christians in England；
But I trust that all who endeavour to promote it will adhere closely to
the proportion of Scripture； will carefully distinguish things that
differ； and will separate 〃the precious from the vile。〃 （Jer。 xv。 19。）
__________________________________________________________________
＇1＇ 〃There is a double justification by God： the one authoritative； the
other declarative or demonstrative。〃The first is St。 Paul's scope；
when he speaks of justification by faith without the deeds of the law。
The second is St。 James' scope； when he speaks of justification by
works。〃T。 Goodwin on Gospel Holiness。 Works； vol。 vii； p。 181。
＇2＇ Those who care to go into the subject will find it fully discussed
in the mentaries of Willet； Elton； Chalmers； and Haldane； and in
Owen on Indwelling Sin； and in the work of Stafford on the Seventh of
Romans。
＇3＇ Old Sibbe's Sermon on 〃Victorious Violence〃 deserves the attention
of all who have his works。Vol。 vii。； p。 30。
__________________________________________________________________
__________________________________________________________________
HOLINESS
__________________________________________________________________
I
SIN
〃Sin is the transgression of the law。〃1 John iii。 4。
He that wishes to attain right views about Christian holiness； must
begin by examining the vast and solemn subject of sin。 He must dig down
very low if he would build high。 A mistake here is most mischievous。
Wrong v