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    8. "As being made sin for us" (2 Cor. 5:21). We need to apprehend Him as being treated as a sinner, and even as the chief of sinners on our account, or for us. This is the representation of scripture, that Christ on our account was treated as if He were a sinner. He was made sin for us, that is, He was treated as a sinner, or rather as being the representative, or as it were the embodiment of sin for us. O! This the soul needs to apprehend the holy Jesus treated as a sinner, and as if all sin were concentrated in Him, on our account! We procured this treatment of Him. He consented to take our place in such a sense as to endure the cross, and the curse of the law for us. When the soul apprehends this, it is ready to die with grief and love. O, how infinitely it loathes self under such an apprehension as this! In this relation He must not only be apprehended, but appropriated by faith.

    We also need to apprehend the fact that "He was made sin for us, that we might be made the righteousness of God in Him" (2 Cor. 5:21); that Christ was treated as a sinner, that we might be treated as righteous; that we might also be made personally righteous by faith in Him; that we might inherit and be made partakers of God's righteousness, as that righteousness exists and is revealed in Christ; that we might in and by Him be made righteous as God is righteous. It needs to embrace and lay hold by faith upon that righteousness of God, which is brought home to saints in Christ, through the atonement and indwelling Spirit.

    9. We also need Christ revealed to the inward being, as "head over all things to the church" (Eph. 1:22). All these relations are of no avail to our sanctification, only in so far forth as they are directly, and inwardly, and personally revealed to the soul by the Holy Spirit. It is one thing to have thoughts, and ideas, and opinions concerning Christ, and an entirely different thing to know Christ, as He is revealed by the Holy Spirit. All the relations of Christ imply corresponding necessities in us. When the Holy Spirit has revealed to us the necessity, and Christ as exactly suited to fully meet that necessity, and urged his acceptance in that relation, until we have appropriated Him by faith, a great work is done. But until we are thus revealed to ourselves, and Christ is thus revealed to us and accepted by us, nothing is done more than to store our heads with notions or opinions and theories, while our hearts are becoming more and more, at every moment, like an adamant stone. I have often feared, that many professed Christians knew Christ only after the flesh; that is, they have no other knowledge of Christ than what they obtain by reading and hearing about Him, without any special revelation of Him to the inward being by the Holy Spirit. I do not wonder, that such professors and ministers should be totally in the dark, upon the subject of entire sanctification in this life. They regard sanctification as brought about by the formation of holy habits, instead of resulting from the revelation of Christ to the soul in all His fullness and relations, and the soul's renunciation of self and appropriation of Christ in these relations. Christ is represented in the Bible as the head of the church. The church is represented as His body. He is to the church what the head is to the body. The head is the seat of the intellect, the will, and in short, of the living soul. Consider what the body would be without the head, and you may understand what the church would be without Christ. But as the church would e without Christ, so each believer would be without Christ. But we need to have our necessities in this respect clearly revealed to us by the Holy Spirit, and this relation of Christ made plain to our apprehension. The utter darkness of the human mind in regard to its own spiritual state and wants, and in regard to the relations and fullness of Christ, is truly wonderful. His relations, as mentioned in the Bible, are overlooked almost entirely until our wants are discovered. When these are made known, and the soul begins in earnest to inquire after a remedy, it needs not inquire in vain. "Say not in thine heart, who shall ascend up to heaven? That is, to bring Christ down from above; or who shall descend into the deep? That is, to bring Christ again from the dead. But what saith it? The word is nigh thee, even in thy mouth, and in thy heart" (Romans 10:8).

    O how infinitely blind he is to the fullness and glory of Christ, who does not know himself and Christ as both are revealed by the Holy Spirit. When we are led by the Holy Spirit to look down into the abyss of our own emptiness to behold the horrible pit and miry clay of our own habits and fleshly, and worldly, and infernal entanglements; when we see in the light of God, that our emptiness and necessities are infinite; then, and not till then, are we prepared wholly to cast off self, and to put on Christ. The glory and fullness of Christ are not discovered to the soul, until it discovers its need of Him. But when self, in all its loathsomeness and helplessness, is fully revealed, until hope is utterly extinct, as it respects every kind and degree of help in ourselves; and when Christ, the all and in all, is revealed to the soul as its all-sufficient portion and salvation, then, and not until then, does the soul know its salvation. This knowledge is the indispensable condition of appropriating faith, or of that act of receiving Christ, or that committal of all to Him, that takes Christ home to dwell in the heart by faith, and to preside over all its states and actions. O, such a knowledge and such a reception and putting on of Christ is blessed. Happy is he who knows it by his own experience.

    It is indispensable to a steady and implicit faith, that the soul should have a spiritual apprehension of what is implied in the saying of Christ, that all power was delivered unto Him. The ability of Christ to do all, and even exceeding abundantly above all that we ask or think, is what the soul needs clearly to apprehend, in a spiritual sense that is, to apprehend it, not merely as a theory or as a proposition, but to see the true spiritual import of this saying. This is also equally true of all that is said in the Bible about Christ, of all His offices and relations. It is one thing to theorize, and speculate, and opine, about Christ, and an infinitely different thing to know Him as He is revealed by the Holy Spirit. When Christ is fully revealed to the soul by the Comforter, it will never again doubt the attainability and reality of entire sanctification in this life.

    When we sin, it is because of our ignorance of Christ. That is, whenever temptation overcomes us, it is because we do not know and avail ourselves of the relation of Christ that would meet our necessities. One great thing that needs to be done is, to correct the developments of our sensibility. The appetites and passions are enormously developed in their relations to earthly objects. In relation to things of time and sense, our inclinations are greatly developed and are alive; but in relation to spiritual truths and objects, and eternal realities, we are naturally as dead as stones. When first converted, if we knew enough of ourselves and of Christ thoroughly to develop and correct the action of the sensibility, and confirm our wills in a state of entire consecration, we should not fall. In proportion as the law-work preceding conversion has been thorough, and the revelation of Christ at, or immediately subsequent to, conversion, full and clear, just in that proportion do we witness stability in converts. In most, if not in all instances, however, the convert is too ignorant of himself, and of course knows too little about Christ, to be established in permanent obedience. He needs renewed conviction of sin, to be revealed to himself, and to have Christ revealed to him, and be formed in him the hope of glory, before he will be steadfast, always abounding in the work of the Lord. It must not be inferred, that the knowledge of Christ in all these relations is a condition of our coming into a state of entire consecration to God, or of present sanctification. The thing insisted on is, that the soul will abide in this state in the hour of temptation only so far forth as it betakes itself to Christ in such circumstances of trial, and apprehends and appropriates Him by faith from time to time in those relations that meet the present and pressing necessities of the soul. The temptation is the occasion of revealing the necessity, and the Holy Spirit is always ready to reveal Christ in the particular relation suited to the newly-developed necessity. The perception and appropriation of Him in this relation, under these circumstances of trial, is the sine qua non of our remaining in the state of entire consecration.

    The foregoing are some of the relations which Christ sustains to us as to our salvation. I could have enlarged greatly, as you perceive, upon each of these, and easily have swelled this part of our course of study to a large volume. I have only touched upon these relations, as specimens of the manner in which He is presented for our acceptance in the Bible, and by the Holy Spirit. Do not understand me as teaching, that we must first know Christ in all these relations, before we can be sanctified. The thing intended is, that coming to know Christ in these relations is a condition, or is the indispensable means, of our steadfastness or perseverance in holiness under temptation that, when we are tempted, from time to time nothing can secure us against a fall, but the revelation of Christ to the soul in these relations one after another, and our appropriation of Him to ourselves by faith. The gospel has directly promised, in every temptation to open a way of escape, so that we shall be able to bear it. The spirit of this promise pledges to us such a revelation of Christ, as to secure our standing, if we will lay hold upon Him by faith, as revealed. Our circumstances of temptation render it necessary, that at one time we should apprehend Christ in one relation, and at another time in another. For example, at one time we are tempted to despair by Satan's accusing us of sin, and suggesting that our sins are too great to be forgiven. In this case we need a revelation and an appropriation of Christ, as having been made sin for us; that is, as having atoned for our sins as being our justification or righteousness. This will sustain the soul's confidence and preserve its peace.

    At another time we are tempted to despair of ever overcoming our tendencies to sin, and to give up our sanctification as a hopeless thing. Now we need a revelation of Christ as our sanctification, etc.

    At another time the soul is harassed with the view of the great subtlety and sagacity of its spiritual enemies, and greatly tempted to despair on that account. Now it needs to know Christ as its wisdom. Again, it is tempted to discouragement on account of the great number and strength of its adversaries. On such occasions it needs Christ revealed as the Mighty God, as its strong tower, its hiding place, its munition of rocks.

    Again, the soul is oppressed with a sense of the infinite holiness of God, and the infinite distance there is between us and God, on account of our sinfulness and His infinite holiness, and on account of His infinite abhorrence of sin and sinners. Now the soul needs to know Christ as its righteousness, and as a mediator between God and man.

    Again, the Christian's mouth is closed with a sense of guilt, so that he cannot look up, nor speak to God of pardon and acceptance. He trembles and is confounded before God. He lies along on his face, and despairing thoughts roll a tide of agony through his soul. He is speechless, and can only groan out his self-accusations before the Lord. Now as a condition of rising above this temptation to despair, he needs a revelation of Christ as his advocate, as his high priest, as ever living to make intercession for him. This view of Christ will enable the soul to commit all to Him in this relation, and maintain its peace and hold on to its steadfastness.

    Again, the soul is led to tremble in view of its constant exposedness to besetments on every side, oppressed with such a sense of its own utter helplessness in the presence of its enemies, as almost to despair. Now it needs to know Christ as the good shepherd, who keeps a constant watch over the sheep, and carries the lambs in His bosom. He needs to know Him as a watchman and a keeper.

    Again, it is oppressed with the sense of its own utter emptiness, and is forced to exclaim, I know that in me, that is, in my flesh, dwelleth no good thing. It sees that it has no life, or unction, or power, or spirituality in itself. Now it needs to know Christ as the true vine, from which it may receive constant and abundant spiritual nourishment. It needs to know Him as the fountain of the water of life, and in those relations that will meet its necessities in this direction. Let these suffice, as specimens to illustrate what is intended by entire or permanent sanctification being conditionated on the revelation and appropriation of Christ in all the fullness of His official relations.


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