Part 9
3. That sin is not sin till we discern it. So that ‘to-morrow I may discern evil in things in which to-day I am living without condemnation.’ Sin is the transgression of the law, and what will be wrong to-morrow is wrong to-day, whatever we may think of it. If the conscience is so deadened, or seared, or perverted, that it does not perceive sin, that deadness of conscience does not take away the sinfulness of sin, but only adds the sin of not feeling sin to the sin of committing it. The insensibility of a deadened conscience amongst those who have received the Gospel must never be confounded with the ignorance of those who never heard it
4. That believers attain to ‘perfection up to the measure of to-day’s consciousness.’ As nothing of the kind is found in Scripture, it is difficult to understand exactly what the expression means. But if it mean that believers are kept so holy that there is nothing in either their hearts or lives which their own conscience condemns, the statement is directly opposed to such passages as Heb. ix. 14, x. 2, &c., which show that one great purpose of the precious blood of Christ is to provide a continuous purging of the conscience. If there is never anything on the conscience which requires purging I cannot see that we have any need for the purging blood.
5. That we are to be assured of the existence of our personal holiness through faith, as we are of our justification. Faith is the evidence of things not seen, and, therefore, the only direct evidence of our justification: but personal holiness is within sight of conscience, and it would be an abuse of faith to reckon ourselves holy when conscience shows us that we are not really so. We believe ourselves to be accounted righteous, though we know that we are really guilty; but we must not believe ourselves to be actually holy when our own conscience condemns us of sin.
1 John, iii. 19–24.
6. That our believing reception of the promise of holiness from the Lord Jesus will supersede prayer.
Ezek. xxxvi. 26, 27, 36.
7. That our trust in the Lord Jesus for holiness will supersede personal exertion and the diligent use of the means of grace.
Acts, xxiv. 16; 1 Cor. ix. 27; Jude, 21, 24.
8. That there is a higher life distinct from that of which we are made partakers when first brought into union with the ‘Lord Jesus Christ,’ into which we may enter by a definite act of entire consecration.
No Scripture on this subject.
9. That entire consecration is the means whereby we are to attain to union with the Lord Jesus Christ. The consecration of Scripture follows that union, and does not precede it. The Christians at Rome were first ‘baptized into Jesus Christ,’ and afterwards, when they were ‘alive from the dead,’ were exhorted to ‘yield themselves to God.’
Rom. vi. 3, 13.
There can be no doubt that the enjoyment of that blessed union is marred and hindered by any reserve within the soul. But if we are not to rest in it until we are satisfied that our consecration is entire, I see not, for my part, how the heart can ever be at rest unless the conscience is lulled to sleep by shallow and superficial views of sin. All who look at the self-consecration of our most blessed Saviour must be convinced that their own consecration, whatever it is, falls utterly short of such a standard; and if we are to wait for the enjoyment of our union with Him until our consecration is entire, or, in other words, till it is equal to His, that enjoyment seems to be placed at an infinite distance from our reach. Surely the teaching of Scripture is that we are admitted to the union as we are, through His free grace; and then, because we live in Him, we ‘live not unto ourselves, but unto Him that died for us and rose again.’
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FOOTNOTES.
{27} Preached on Good Friday.
{64} See Note A.