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The Sanctifier and the Sanctified All of One.

The Sanctifier and the Sanctified All of One.

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Published by glennpease

" For both he that sanctifieth and they who are sanctified are all of one." — Heb. ii. 11.

" For both he that sanctifieth and they who are sanctified are all of one." — Heb. ii. 11.

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Published by: glennpease on Nov 17, 2013
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THE SACTIFIER AD THE SACTIFIED ALL OF OE. GEORGE PAXTO YOUG, A.M, " For both he that sanctifieth and they who are sanctified are all of one." — Heb. ii. 11. The term sanctify signifies to set apart ; in particular, to set apart from a common to a sacred purpose. Those de- scribed in the text as sanctified are the people of Christ; and this description is most appropriate, inasmuch as they are set apart from the mass of mankind, brought into a blessed relation to God as his children, and dedicated to his service, for which they are at the same time fitted by the renewal of their naturally depraved hearts. They are saints, separated ones; "a chosen generation, a royal priest- hood, an holy nation, a peculiar people, that they should show forth the praises of Him who hath called them out of darkness into his marvellous light.'' "We know,'' writes the apostle John, very distinctly exhibiting believers as persons set apart from other men, — " We know that we are of God, and the whole world lieth in wickedness." The Sancti- FIER is Christ. Solely to him is their separation from the world, whether in respect of the condemnation resting upon it, or of the pollution defiling it, attributable. They " are washed, they are sanctified, they are justified in the name of the Lord Jesus, and by the Spirit of their God." "Christ loved the church, and gave himself for it, that he might 152 MISCELLAEOUS DISCOUESES. sanctify and cleanse it with the washing of water by the word ; that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing ; but that it should be holy and without blemish/'
" He that sanctifieth and they who are sanctified are all of one." Were we interpreting these words without a refer- ence to the context, there are various senses which we might put upon them. Christ and his people might be said to be of one, because of his legal identification with them; their sins being imputed to him, and his righteousness to them. God " hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.'' Or the words might be used as expressive of that union between Christ and his people emblematically repre- sented under the figure of the vine and its branches, in virtue of which his grace is imparted to their souls, to enable them to bring forth fruit unto God, the fruit of a holy conversa- tion. Or (though this is not very different from what has  just been stated) the words might be explained as teaching that Christ and his people are animated by one Spirit ; the Spirit, with which he was anointed without measure, being poured out upon them likewise. Or, in short, Christ and his people might be said to be all of one, because, while he is the Son of God, they too have received power to be- come the sons of God, have been adopted into the family in which Christ is Elder Brother. These are all precious doctrines, but I do not mean to dwell upon them, because, though the words of the text considered in themselves would admit of the interpretation given, the idea directly in the apostle's mind was different from any that have been mentioned. His meaning is that the Sanctifier and the sanctified are all of one in respect of nature. Christ possesses a nature identical with ours. Like us, he is a man. To show that this is the apostle's meaning, it will be sufficient, without giving a particular THE SACTIFIER AD THE SACTIFIED ALL OF OE. 153 statement of the argument of the chapter, to read the text in its connection with the three following verses. " Both
he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Be- hold I and the children which God hath given me. Foras- much then.'' — These words, " forasmuch then," are like a finger pointing back to the previous statement (that of our text), and indicating that it is about to be substantially re- peated. Mark the language in which the repetition is made: "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same.'"' The meaning of our text, therefore, is, that Christ and his people are all of one, because, they being partakers of flesh and blood, he also took part of the same; they being men, he became a man too, by assuming their nature into connection with his eternal divine nature. And the doctrines to which I referred, — the legal identification of believers with Christ, — their union to him as the source of gracious influence, — their participation of the Spirit w^hich rested upon him, — their being made members of the family of God, that great association into which all the redeemed are incorporated in him; — these doctrines, I say, which the text in itself might be considered as fitly expressing, are involved in it, only in that indirect manner in which every important gospel truth is linked with others which it pre- supposes, or which flow from it by necessary inference. In further addressing you on the subject thus brought out, I shsiW, first, offer a few remarks on the fact announced, that Christ the Sanctifier, and his people the sanctified, are of one nature; and then point out, secondly, what seem to be the principal ends served by this in the economy of re- demption. 154 MISCELLAEOUS DISCOURSES. I. First, the fact announced : Christ the Sanctifier and

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