In a general sense, "sanctification" comprehends the whole Christian life (Gal. v, 22, 23 ; 1 Pet. i, 15, 10, 22; Heb. xii, 10 ; James iv, 8). In 1 Thess. v, 23, the apos- tle prays for the sanctification of the eiitire Church in all its various departments. In 1 Cor. vii, 14, it is said, the unbelieving husband, or wife, is " sanctified" — that is, to be regarded not as unclean, but as specially claim- ing the attention of the Christian community. The term " sanctified" is also used in the sense of expiation (Heb. X, 10, 14, 29). See Ilagenbach, IJist. of Doctrines, ii, 281, 288, 503; Oosterzee, Christian Doymatics. See Holiness.
SANCTIFICATION, Entire. One of the most in- teresting, and practically one of the most important, questions connected with the divine plan of salvation is. What degree of deliverance from sin is it scriptural for the believer to expect in this life?
I. Preliminary Concessions and Distinctions. — There are several points upon which all schools of theology agree.
1. One is that the complete sanctification of believers, their perfect deliverance from sin in ever}' sense of the term, is an integral part of the great plan of redemp- tion. Differ as they may in regard to the time when it shall be accomplished, they unite in pronouncing sin a thing to be abhorred, a defilement from the last touch or taint of which God's peoi^le are at some period to be delivered.
2. Again, all Christians agree that the true followers of Christ hate sin, loathe it, and struggle, and are bound ever to struggle, for complete deliverance from it. Whether continuous victory or daily defeat attend the contest, that war must go on.
3. All writers agree, also, in the conviction that no Christian in this life attains absolute perfection. Some, indeed, hold that through the grace of God the be- liever may attain what the Scriptures call jierfection: consequently, the word itself is not to be condemned, see- ing that it is employed by those who " speak not in the words which man's wisdom teacheth, but which the Holy Ghost teachelh." Nevertheless, the term perfec- tion is applicable only in a restricted sense to any part of the Church militant. The holy law demands the absolute right, in word and deed, in thought and in- tention, in all obedience, love, and devotion. It requires payment of the debt, not only to " the uttermost far- thing," but in coin in which tiierc is no trace of alloy.
But such service as this can be rendered only where there is perfect knowleiige, not simply of the letter of the law, but of its practical apiJication to the endlessly diversified and complicated events and circumstances of
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daily life. No mere man since the fall ever possessed such knowledge. The holiest of men are conscious that they are often at a loss to know what God and duty require at their hands, and that there are times when their uncertainty in matters of importance bur- dens and distresses them. l\i,i;ht and wrong sometimes seem to shade into each other, like the prismatic colors; and the sharpest eye cannot tell where the one ends or the other begins. The tendercst conscience takes alarm the soonest, and the better taught is the less lia- ble to err; but the wisest and the most conscientious have occasion to pause now and then, waiting for clear- er light, and, perhaps, wait in vain. When Paul and Barnabas at Antioch were planning a tour among the churches, Barnabas had a very positive desire that "John whose surname was Mark" should accompany them. Paul had an equally decided conviction that 3Iark ought not to go, seeing that he had "departed from them from Pamphylia, and went not with them to the work." Neither Paul nor Barnabas would yield ; and " the contention was so sharp between them that they departed asunder, one from the other." Here one or both of them failed of the absolute right. Either Paul, without being conscious of it, was unjust to a fellow- disciple, or Barnabas, in his ignorance, was ready to im- peril the work of the Lord by calling Mark to a posi- tion which he was not qualified to till. Perhaps, in the sharp contention, Trapo^vcrnoc, they were unjust to each other, and thus another feature of wrong was introduced. If errors of judgment may thus lead to errors of action, when the holiest of men are counselling in regard to the holiest of causes, what may we expect of those who are immersed in the interests, prejudices, and collisions of common life?
Service ma\' also be defective in degree. .Justice, truth, and love are due to our fellow-men ; but a still higher and nobler dut\' is required at our hands. We are invited to the fellowship of our Lord Jesus Christ, .ind God the Father, and the communion of the Holy Ghost; and called to love and serve "in holiness and righteousness before him all the days of our life." And who that ever by faith caught a glimpse of the glory of (Jod, the great, the holy, and the good, " the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth," did not bow down in lowliest self-abasement, in view of the poor service which he renders? The Christian never feels in this world that his service is all that he would have it. Though faith may never utterly fail, nor obedience be forgotten, nor love grow cold, nor devotion die, yet the most obedient, faithful, and devoted child of God will humble himself in the very dust at the remembrance of his infinite obligations to his Creator and Redeemer and the poor returns which he is daily making. Thus, if we assume that the intent is wholly right and the purpose all-controlling, the service rendered will be im- perfect in character, marred by lack of knowledge and errors of judgment, and deficient in degree; and sinless obedience, in the absolute sense of the term, is utterh' impossible.