Holiness (2)

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. (Rom. vii. 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 troublous times.” (Dan. ix. 25.)

Neither do I say that holiness comes to ripeness and perfection all at once, or that these graces I have touched on must be found in full bloom and vigour before you can call a man holy. 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 “howbeit,” 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 upon 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 ever lusting against the spirit, and the spirit against the flesh, and “in many things they offend all.” (Gal. v. 17; James iii. 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 to it, but they always aim at it. It is what they strive and labour 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 savour will be perceived. It is a precious ointment: if it exists, its presence cannot be hid.

I am sure 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 turn; 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 wilfully allows himself in sins, and is not humbled and ashamed because of them. I dare not call anyone “holy” who makes a habit of wilfully neglecting known duties, and wilfully 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.

II. 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 stained and tainted 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.” (Ephes. ii. 8, 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.” (Matt. v. 20.) “Be ye perfect, even as your Father which is in heaven is perfect.” (Matt. v. 48.) Paul tells the Thessalonians, “This is the will of God, even your sanctification.” (1 Thess. iv. 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 i. 15, 16.) “In this,” says Leighton, “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 Cor. v. 15.) And to the Ephesians, “Christ loved the Church, and gave Himself for it, that He might sanctify and cleanse it.” (Ephes. v. 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 ii. 14.) In short, to talk of men being saved from the guilt of sin, without being at 41the 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?—is it “with a holy calling.” Are they afflicted?—it is that they may be “partakers of holiness.” Jesus is a complete Saviour. He does not merely take away the guilt of a believer’s sin, He does more—He breaks its power, (1 Peter i. 2; Rom. viii. 29; Eph. i. 4; Heb. xii. 10.)

(c) 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 ii. 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 death-bed 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. But I am afraid in ninety-nine cases out of a hundred such evidences are not to be depended on. I suspect that, with rare exceptions, men die just as they have lived. The only safe evidence that we are one with Christ, and Christ in us, is holy life. They that live unto the Lord are generally the only people who die in the Lord. If we would die the death of the righteous, let us not rest in slothful desires only; let us seek to live His life. It is a true saying of Traill’s, “That man’s state is naught, and his faith unsound, that find not his hopes of glory purifying to his heart and life.”

(d) We must be holy, because this is the only proof that we love the Lord Jesus Christ in sincerity. This is a point on which He has spoken most plainly, in the fourteenth and fifteenth chapters of John. “If ye love Me, keep my commandments.”—“He that hath my commandments and keepeth them, he it is that loveth Me.”—“If a man love Me he will keep my words.”—“Ye are my friends if ye do whatsoever I command you.” (John xiv. 15, 21, 23; xv. 14.)—Plainer words than these it would be difficult to find, and woe to those who neglect them! Surely that man must be in an unhealthy state of soul who can think of all that Jesus suffered, 42and yet cling to those sins for which that suffering was undergone It was sin that wove the crown of thorns—it was sin that pierced our Lord’s hands, and feet, and side—it was sin that brought Him to Gethsemane and Calvary, to the cross and to the grave. Cold must our hearts be if we do not hate sin and labour to get rid of it, though we may have to cut off the right hand and pluck out the right eye in doing it.

(e) We must be holy, because this is the only sound evidence that we are true children of God. Children in this world are generally like their parents. Some, doubtless, are more so, and some less—but it is seldom indeed that you cannot trace a kind of family likeness. And it is much the same with the children of God. The Lord Jesus says, “If ye were Abraham’s children ye would do the works of Abraham.”—“If God were your Father ye would love Me.” (John viii. 39, 42.) If men have no likeness to the Father in heaven, it is vain to talk of their being His “sons.” If we know nothing of holiness we may flatter ourselves as we please, but we have not got the Holy Spirit dwelling in us: we are dead, and must be brought to life again—we are lost, and must be found. “As many as are led by the Spirit of God, they,” and they only, “are the sons of God.” (Rom. viii. 14.) We must show by our lives the family we belong to.—We must let men see by our good conversation that we are indeed the children of the Holy One, or our son-ship is but an empty name. “Say not,” says Gurnall, “that thou hast royal blood in thy veins, and art born of God, except thou canst prove thy pedigree by daring to be holy.”

(f) We must be holy, because this is the most likely way to do good to others. We cannot live to ourselves only in this world. Our lives will always be doing either good or harm to those who see them. They are a silent sermon which all can read. It is sad indeed when they are a sermon for the devil’s cause, and not for God’s. I believe that far more is done for Christ’s kingdom by the holy living of believers than we are at all aware of. There is a reality about such living which makes men feel, and obliges them to think. It carries a weight and influence with it which nothing else can give. It makes religion beautiful, and draws men to consider it, like a lighthouse seen afar off. The day of judgment will prove that many besides husbands have been won “without the word” by a holy life, (1 Pet. iii. 1.) You may talk to persons about the doctrines of the Gospels, and few will listen, and still fewer understand. But your life is an argument that none can escape. There is a meaning about holiness which not even the most unlearned can help taking in. They may not understand justification, but they can understand charity. I believe there is far more harm done by unholy and inconsistent 43Christians than we are aware of. Such men are among Satan’s best allies. They pull down by their lives what ministers build with their lips. They cause the chariot wheels of the Gospel to drive heavily. They supply the children of this world with a never ending excuse for remaining as they are.—“I cannot see the use of so much religion,” said an irreligious tradesman not long ago; “I observe that some of my customers are always talking about the Gospel, and faith, and election, and the blessed promises, and so forth; and yet these very people think nothing of cheating me of pence and half-pence, when they have an opportunity. Now, if religious persons can do such things, I do not see what good there is in religion.”—I grieve to be obliged to write such things, but I fear that Christ’s name is too often blasphemed because of the lives of Christians. Let us take heed lest the blood of souls should be required at our hands. From murder of souls by inconsistency and loose walking, good Lord, deliver us! Oh, for the sake of others, if for no other reason, let us strive to be holy!