CHAPTER FIRST. On the distinction between Justification and Sanctification. THE life of faith and love, when introduced into the heart, is not inoperative. Its introduction there is the signal for an inward war, because it meets with an antagonistical life, the corrupt life of nature. The two have nothing in common; and, therefore, they cannot be in each other's presence without a conflict. But before entering into the particulars of this inward struggle, which, if the soul becomes truly sanctified, must necessarily result in the death of nature, we propose to delay a few moments for the purpose of considering the relation between Sanctification and Justification. Justification and sanctification, it is generally conceded, are different from each other; and yet it is well known that they have sometimes been confounded by writers who have bestowed some examination upon them, as if they were one and the same thing. Nor is it altogether surprising that this should be the case, when we consider that there is one leading idea which is common to both; we mean the idea or principle of entire submission. In both cases, impressed with a sense of our own unworthiness and nothingness, we must be sincerely willing, in the spirit of entire submissiveness, to receive all from God; and must receive it also instrumentally in the same way, viz., by faith. Nevertheless, there are some important points of distinction in the two things, which are inconsistent with their being regarded as truly identical. And we may add, it is very important, for various reasons, both theological and practical, that the distinction should be generally understood and maintained. If the idea should become prevalent that justification and sanctification are the same thing, it would involve the subject of sanctification and perhaps that of justification in much confusion. It would be necessary that new ideas should be established, and that new forms of speech should be introduced; and one unhappy consequence, among others, would be, that some, who are seeking the blessing of holiness, would become perplexed and discouraged. (1.)-Among other grounds of distinction between the two, it may be remarked that justification, while it does not exclude the present, has special reference to the past, and does not appear to have that prospective bearing which sanctification has. Sanctification, on the contrary, starting on the basis of justification, and regarding the past as cancelled and settled in the justificatory application of the Atonement, has practically an exclusive reference to the present and future. Justification inquires, How shall the sin which is past be forgiven? Sanctification inquires, How shall we be kept from sin in time to come? Considered, therefore, in their relation to time, there is good reason for saying that they ought not to be confounded together. (2.)-Another mark of difference is this. Justification, in its result upon individuals, removes the condemnatory power or guilt of sin; while sanctification removes the power of sin itself. He, who is justified, no longer stands in a state of condemnation, in relation to all those past sins, from which he is justified; but he that is sanctified, just in proportion that he is so, is freed from the influence of that which brings condemnation, viz. sin itself. Or the distinction may be conc sely expressed in other terms, amounting essentially to the same thing, as follows. The object of justification, considered in reference to the law, is to free us from condemnation. The object of sanctification, considered in reference to the law, is to secure conformity to it. (3.)—Justification and sanctification are distinct, also, when considered in the order in which they present themselves, as subjects of thought and interest, to the human mind. It is very obvious that, in the first instance, they present themselves consecutively and separately, and not simultaneously and identically. It is not the first cry of the sinner, that he may be sanctified, but that he may be forgiven. It is his past sins which stare him in the face. It is his past sins which must be washed away. And until this is done, and at the feet of Jesus he has received the remission of his transgressions, he has no other desire, no other thought. |