(3) There are definite statements as to the mcnim whereby _ this ethical likeness to the Father is secured. ' (n) By prayer. Jesus was a man of prayer. There are fifteen references to His prayers in tlie Gospels. It is specially noteworthy that He lietook Himself to prayer when any fierce tempta- tion assailed Him (Lk 5'8 !)-«, Jn 12-', Mt 26'"' |i), when any work of critical im])()rtance had to be undertaken (Lk 6'-, Jn II'" 17), or when He was exhausted witli toil (Mk P^, Mt 14^3) ; and that it was while He was praying that He was anointed with the Holy Sjjirit "(Lk S^'), and that He was transfigured (9-"). But it is dear also that He was accustomed to pray on all occasions (cf. 10-' IP 22='2 23'»«). It is instructive, therefore, that He urged men to pray (Mt ^^** 6« 26^' |!, Lk 1 F 18' 2p6). He encouraged prayer by promising large blessing (Mt 7'-", Mk 11--'). He declared tliat true prayer 'justified' a man (Lk IS''') All these references
seem to make it clear that prayer ministers to our sanctification.
(b) Self-denial. Jesus had a very definite philos- ophy of life ; but it was clean contrary to v orldly wisdom. He summarized it thus : ' Enter ye in by the narrow gate : . . . for narrow is the gate, and straitened the way, that leadeth unto life' (Mt 7"' " II). ' Whosoever will lose his life for my sake and the gospel's, shall save it' (Mk 8^^ |1). Self-denial is thus taught not for its own sake, but as the only Avay to reach self-perfection (le--* ||). {(■) Good works. We have noticed the emphasis put by Jesus on works of love and mercy. It must be pointed out now that He taught their sanctifying efficacy. The blessed of the Father, who inherit the Kingdom, have qualified by good works (253'-^<'). The young ruler could be perfect if he would keep the commandments (19-'), and the lawyer could inherit eternal life in the same way (Lk 10"^). Several times Jesus promised a reward for obedience, fidelity, and diligence (cf. Mt 25'°- »-«», Lk 19'2-27, Mk 10=«- »" ||); and if heavenly rewards are granted to those morally fit, as is taught clearly by the parable of the Pounds (Lk 19), these passages imply that sanctification is advanced by a life of obedience to God's will, {d) Faith in Christ. There is a large group of passages in all the Gospels, and there are specially important discourses in John, in which Jesus Christ is oflered to men as a means of their sanctification.
(«) Sometimes sanctification is promised to those who copy His example. This is done in the gracious invitation (Mt 1128-30). Learning of Jesus, we may become meek and lowly in heart ; yoked with Him under the yoke which He wears and which He graciously invites us to share, we may bear our burden easily. It is also taught by His claim to be the one Slaster whom all are to obey (Mt 2310).
(^) Sanctification is bound up with obedience to His teaching. The wise man is one who builds on the words of Jesus (Mt 7'-*). He offered His words as the rock of eternal truth on which men may build for eternity, in place of the shifting sand of opinion and hypothesis which will not continue. Eternity will put the strain of judgment upon the characters we are building ; and only those characters resting on the rock of His words will stand the strain (vv."''^?). The same truth is taught in the impressive words of Mt 1032. 33. To confess Him and His words is the same as building upon them ; whilst to be ashamed of them is to refuse to make them the foundation for conduct. The same sentiment is expressed in Jn 52-4. He that ' cometh not into judgment,' because ' he hath passed out of death into life,' is one in whom the signs of sanctification are recognized. This sanctified man is ' he that heaieth my word and believeth him that sent me.'
(y) Sanctification is secured by union with Jesus as the Son of Uod. It has been pointed out that ' knowledge of the Father ' is one of Jesus Christ's descriptions of sanctification. And a very solemn claim made b.v Jesus is that ' none knoweth the Father save the Son, and he to whomsoever the Son willeth to reveal him' (Mt 11'-'''). The Son willeth to reveal the Father to all, for the ver.v next word is, ' Come unto me all ye that labour ' : but there is no relaxing of the claim that men nnist come to Him and learn of Him if they would know the Father ; cf. Jn 6-*6 146. Other conceptions of God may be attained by other means. 'The Father' can be revealed onlj- by One who fulfils perfectly the complementary relationship.
(5) Separate reference ma.y be made to the discourses in John's Gospel, because these amplify the teaching in the Syn- optics, though the germs are found there. We mav note the claim of Jesus to be the light of the world (Jn &i 95 'l2'«- »> ■le ; and of. l-»- •'"'. » 319); to be the living water (7^7 M 414); to be the bread of God come down from heaven to feed the world (632-3.'). JT-.W). These figures im]>ly that men must follow Him if they would walk in the wa.vs of holiness, and nnist sustain their life by union with Him, if the.v would have it strong and bealttiy. This last means of sanctification is described quite definiteh in tlie words, ' He that eateth my flesh and drinketh my blood, (hvellith in me and I in him' (CS", cf. 15' i"). The words have been interpreted sacramentall.v, as referring solely to the elements ofTered to the participants in the Lord's Supper. But such an interpretation is entirely ojijiosed to the spirit of Jesus, and would have been inexplicable to the peojile ad- dressed. And though an allu.'iion to the Lord's Supper as a ' means of grace ' need not be denied (cf. Jit 2C"-^-'-i8 ||), it is plain that our Lord was thinking of a spiritual union between Ilim- self and His followers, maintained by their faith. Another significant passage occurs in S-''iy«. It has affinity with pass- ages emphasizing the importance of His words (vv.Si- :»). But it passes on to the statement, 'Ye shall know the truth, and the truth shall make you free.' This is explained to mean freedom from sin (v.^M); therefore it implies sanctification. And as ' the truth ' is changed in v.^S to ' the Son,' this is