The Theology of Holiness | Page 4

take it as we are. And so we arrive at and adopt the pithy precept of John Wesley, "Expect it by faith--expect it as you are--expect it now."
In these remarks we have necessarily anticipated some things which belong more accurately to the next chapter; but we are not seeking so much for a perfectly methodical arrangement, as for a clear and Scriptural presentation of the subject. And we proceed to affirm now that entire sanctification is not only essential as the condition of entering heaven, but that it is also necessary for the highest results of the Christian life on earth. It is not only an indispensable blessing to die by, but, if we would fulfill our Father's will in this world, it is indispensable to live by.
But before leaving entirely the subject of growth in grace, having demonstrated, as we trust, that we can never grow into entire sanctification, we ought, perhaps, to explain what we mean by the statement that we can grow indefinitely in that precious grace after, and not before, we receive it. Entire sanctification has two sides or aspects. It has a positive side and a negative side. Its negative side is the removal of inbred sin, and is, therefore, a matter of subtraction. And herein, we may remark in passing, is a characteristic difference between entire sanctification and regeneration. The latter is a matter of addition, because it implies the impartation of a new life to the soul which has hitherto been "dead in trespasses and sins." Now in this negative aspect of entire sanctification there can be no growth. If a heart is pure it cannot be more pure. If it is free from sin it cannot be more free from sin. An empty vessel, as some one has said, cannot be more empty. There can be no increase in purity.
But the positive side of entire sanctification is perfect love, and this is a relative expression. It does not mean that all who possess it must have an equal amount of love. Perfect love to each individual is just his own heart--not some one else's heart--being filled with love. One individual may have a greater capacity of loving than another, just as he may have a greater capacity of seeing or of working. Perfect love in a child would not be perfect love in a man; and perfect love in a man would not be perfect love in an angel. And perfect love may increase in the same individual so that what is perfect love today may not be perfect love to-morrow. As we commune with God and work with Him, as we get more and more acquainted with Christ and With the Holy Spirit, and see more of the infinite attractions of the Triune God, how is it possible that we should not love Him more and more? "There will never be a time in earth nor in Heaven," says the late Dr. Upham, "when there may not be an increase of holy love." On the positive side of entire sanctification, then, there may be and will be growth indefinitely and everlastingly. And this is the true growth in grace, about which much more could be said, but we leave it for the present, to resume our main theme of the necessity of entire sanctification in this life as well as the life to come.
We make a definite statement as follows, viz: No Christian can do all that God would have him do, nor enjoy all that God would have him enjoy in this world, without the grace of entire sanctification. In the beautiful language of metaphor the Saviour says, "I am the true Vine and My Father is the husbandman. Every branch in Me that beareth not fruit He taketh away, and every branch in Me that beareth fruit He purgeth it that it may bring forth more fruit." And again, "Herein is My Father glorified that ye bear much fruit: so shall ye be My disciples." Now the abundant fruit requires for its production the abundant life, and these are both found in the Lord Jesus Christ. "I am come," says He, "that ye might have life (in regeneration) and that ye might have it more abundantly" (in entire sanctification). The abundant life and the abundant fruit, therefore, can only be found in connection with purity of heart.
It is doubtless true that every living branch, that is to say, every justified and regenerated believer, may and should and must, if he would retain his religion, bring forth some fruit. And it is precisely these branches that are bearing fruit, whom the Great Husbandman "purges"--sanctifies--that they may bring forth the more abundant fruit by which He Himself shall be glorified. And here we might rest our case with a Q. E.