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But let us now proceed to notice farther the matter of this prayer of our Lord. "Sanctify them," he says, "through thy truth; thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world; and for their sakes I also sanetify myself that they also might be sanctified through the truth." It is most probable that our blessed Lord had reference first of all, in this part of his prayer, to the setting apart or consecration of his followers to the work of the ministry, to which he had called them; part of the commission for which he had already given, and which he completed before his ascension. "For their sakes," he says, "I sanctify myself." The original here has been supposed by some commentators to have greater force than in the 17th verse, implying consecration with a sacrifice; and thus Christ, for the sake of his people, sanctified himself by his own sacrifice on the cross; he consecrated himself by the blood which he shed on Calvary; and his prayer was that they also might be sanctified or set apart by him who was the true sacrifice for the sins of man, as well as the living word of God.

Still while this was probably his primary meaning, there can be no doubt that he intended by this expression to include the desire which he had for the personal holiness of his people by the instrumentality of the written word. And indeed this would be contained in the former. They were not only to be set apart for a peculiar service under a peculiar seal, namely, the blood of Jesus; but as he who called them and sent them was holy, so they were to be holy in all manner of conversation and godliness.

Let us then pause for a moment, and consider this petition, "Sanctify them through thy truth, thy word is truth." Nothing can be more important than the deep

and earnest consideration of this. We are willing enough to adopt the doctrine of Justification, so far as to be delivered from the wrath to come; but Sanctification, the denying ourselves, the crucifying the flesh, the bringing forth "fruit unto holiness," does not find the same grace in our eyes. We would gladly enter heaven, but we cannot make up our minds to leave our sins, or to strive after a meetness for heaven. But there is no justification without sanctification: and we but mock God and deceive ourselves by presuming on the free grace of the gospel, while we are indifferent to the purity and holiness and truth of the gospel. Whoever receives Christ truly as his Justifier, must also receive his Spirit as his Sanctifier. Amid all the precious freeness of the gospel promise, and the fulness of gospel love-amid all the sovereignty of divine grace, and the earnest invitations for sinners to come and receive eternal life "without money and without price"-amid all this, these words stand forth, uncancelled and unrepealed, "Without holiness no man can see the "Blessed are the pure in heart, for they shall see

Lord."
God."

Now Christ is sometimes said to be the Sanctifier of his people. (1 Cor. i. 30.) The Spirit too is frequently spoken of in this character; and now our Lord prays, "Sanctify them through thy truth, thy word is truth." All three are indeed concerned in the sanctification of the children of God. The written word is the outward means; it is applied inwardly and powerfully by the Spirit of God; -and then Christ is formed within. It is by this triple cord that the believer is raised above a world of sin, and sustained in an atmosphere of holiness. And all other indications of sanctification which are not dependent on the union of these, are mere counterfeits, and can never

stand the trial through which every man's work has yet

to pass.

But let us observe that the word of God is a means of sanctification in three different ways. First, it is a means of sanctification by its quickening power. What is it that rouses the soul from the torpor, the dead palsy of sin, but the word? What is it that reveals the depths of corruption within the soul, but the word? What is it that lays open the "dark chambers of imagery"-that lays bare the inmost secrets of the soul, and probes to the centre of the hard and stony heart, but the word of God? It is indeed "quick and powerful and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." Which of all God's people have not experienced this quickening power of the word? As therefore the knowledge of our real condition, of the secret sin, the besetting sin, the sin of habit, the sin of taste, the sin of conformity, is the first step towards our being relieved from these evils, and delivered from the dominion of sin and Satan, so the word of God, in thus detecting the wickedness of our heart, and startling us from our habitual ease, our carnal security and spiritual deceitfulness, is a most important means of sanctification.

Again, the word is the means of sanctification, because it supplies the only true and lasting motives and ground for sanctification. A man may easily in the estimation of the world be accounted holy, without acting upon principles which will stand examination, or abide the shock of trial. The man of outwardly moral character, who stands apart from the motives of the word of God, has no stability of principle, or power of endurance. He is resting on

the shifting sand; at one moment he may appear in the eyes of others to stand firm; the next his deceitful restingplace sinks beneath his feet, and overwhelms him in ruin. The word of God alone supplies the motive which will never give way, never deceive. This is the solid rock, on which the superstructure of heavenly morality may rise, and not all the storms or the tempests which rage around can shake it, not all the secret working of the rising flood can undermine it. The morality of the world may wear the semblance of the morality of the word of God; it may appear to shine as brightly and as clearly, but there is no oil in the vessel for the former, and in the time of need it goes out in darkness; while to the latter there is a constant and abundant supply. The grand and leading motive for sanctification in the word of God, is love. Love, based on the eternal promise of God, "that whosoever believeth on his Son, shall not perish, but have everlasting life." And this motive is confirmed and strengthened by the exhibition of the perfect holiness of him who first loved us, and who has given us an example that we should follow his steps.

But farther, the word of God is the means of sanctification, by the pure and spiritual and heavenly character of the morality which it inculcates. There is not a single flaw in the code of morality in the word of God. "The law is holy, and the commandment holy and just and good." In every part it bears the mark and the impress of its great Author. It is a perfect morality; not bearing on greater sins and leaving out of view minor transgressions; but dealing with the least as well as with the greatest, as an outrage against a God of holiness, and a law of purity, and requiring obedience in the lighter as well as the weightier matters. It is a morality which has

to do with every thing in man, and not with a portion of his being only. It is intended to affect not his outward actions only, nor his words, but likewise the inmost thoughts of his soul; to "bring every thought into captivity, to the obedience of Christ." It is qualified to make us, under the powerful operation of the Spirit of God, not only fair in the sight of men, but holy in the sight of God. It is qualified under the same influence to call forth and nourish principles and habits which will not only prevent us from committing what is flagrantly wicked and sinful, but which will lead us into the exercise of abiding kindness, forbearance, meekness and gentleness to all; principles, which the greatest of heathen moralists have failed to enforce, but which were laid by the Prince of Peace upon the consciences of his people. "I say unto you, love your enemies, bless them which curse you, do good to them which hate you, and pray for them that despitefully use you and persecute you." The intrinsic excellence of the morality of the word of God may in fact be summed up in the words of the apostle, it is "profitable for doctrine, for reproof, for correction, and instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works."

The word of God, then, is a means of sanctification in these three views-it rouses and quickens the heart to "follow after holiness," it supplies the only true and lasting motive for sanctification, and it reveals a system of morality, beautiful and glorious in itself, in every respect suited to make us holy, bearing the stamp of heaven, and setting up every needful land-mark to heaven, so that the wayfaring man may not err therein.

Beloved, from this prayer of our heavenly Master, we are at no loss to gather his will and the Father's will con

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