1890. Our Lord’s Prayer For His People’s Sanctification

No. 1890-32:145. A Sermon Delivered On Lord’s Day Morning, March 7, 1886, By C. H. Spurgeon, At The Metropolitan Tabernacle, Newington.

Sanctify them through your truth: your word is truth. {Joh 17:17}

1. Our Lord Jesus prayed much for his people while he was here on earth. He made Peter the special subject of his intercession when he knew that he was in extraordinary danger. The midnight wrestlings of the Son of man were for his people. In the sacred record, however, much more space is taken up by our Lord’s intercessions as he nears the end of his labours. After the closing supper, his public preaching work being ended, and nothing remaining to be done except to die, he gave himself entirely to prayer. He was not again to instruct the multitude, nor to heal the sick, and in the interval which remained, before he should lay down his life, he girded himself for special intercession. He poured out his soul in life before he poured it out to death.

2. In this wonderful prayer, our Lord, as our great High Priest, appears to enter upon that perpetual office of intercession which he is now exercising at the right hand of the Father. Our Lord always seemed, in the eagerness of his love, to be anticipating his work. Before he was set apart for his life-work, by the descent of the Holy Spirit upon him, he needed to be about his Father’s business; before he finally suffered at the hands of cruel men, he had a baptism to be baptized with, and he was constrained until it was accomplished; before he actually died, he was covered with a bloody sweat, and was extremely sorrowful even to death; and in this case, before he in person entered within the veil, he made intercession for us. He never delays when the good of his people calls for him. His love has wings as well as feet: it is always true of him, “He rode upon a cherub, and flew: yes, he flew upon the wings of the wind.” Oh beloved, what a friend we have in Jesus! so willing, so speedy to do for us all that we need. Oh that we could imitate him in this, and be quick of understanding to perceive our path of service, and eager of heart to enter into it.

3. This chapter, which ought to be universally known as the Lord’s Prayer, may be called the holy of holies of the word of God. Here we are admitted to that secret place where the Son of God speaks with the Father in the closest fellowship of love. Here we look into the heart of Jesus, as he sets out in order his desires and requests before his Father on our behalf. Here inspiration lifts her veil, and we behold truth face-to-face. Our text lies somewhere near the middle of the prayer; it is the heart of it. Our Lord’s desire for the sanctification of his people pervades the whole prayer; but it is gathered up, declared, and intensified in the one sentence that I have read to you: “Sanctify them through your truth: your word is truth.” How invaluable must the blessing of sanctification be when our Lord, in the highest reach of his intercession, cries: “Sanctify them!” Within sight of his passion, on the night before his death, our Saviour lifts his eyes to the great Father, and cries in his most plaintive tones, “Father, sanctify them.” The place where we stand is holy ground, and the subject of which we speak demands our solemn thought. Come, Holy Spirit, and teach us the full meaning of this prayer for holiness!

4. First, I call your attention to what it is the Saviour asks for — “sanctify them”; and then, for whom he asks it — it is for those whom his Father had given to him. Thirdly, we shall notice of whom he asks it: he asks this sanctification from God the Father himself, for it is only he who can sanctify his people. Lastly, we will enquire how is this blessing to be accomplished? — “Sanctify them through your truth”; and our Lord adds an explanatory sentence, which was a confession of his own faith towards the word of the Lord, and an instruction to our faith in the same matter. “Your word is truth.”

5. I. At the beginning, then, consider WHAT HE ASKED FOR. What is this inestimable blessing which our Saviour so earnestly requests from the Father’s hand? He first prays, “Holy Father, keep them”; and again, “Keep them from the evil”; but this negative blessing of preservation from evil is not enough: he seeks for them positive holiness, and therefore he cries, “sanctify them.” The word is one of considerable range of meaning: I am not able to follow it through all its shades, but one or two must suffice.

6. It means, first, dedicate them to your service; for such must be the meaning of the word further down, when we read, “For their sakes I sanctify myself.” In the Lord’s case it cannot mean purification from sin, because our Saviour was undefiled; his nature was unblemished by sin, and his actions were unspotted. No eye of man, nor glance of fiend, could discover a fault in him, and the search of God only resulted in the declaration that in him God was well pleased. Our Lord’s sanctification was his consecration to the fulfilment of the divine purpose, his absorption in the will of the Father. “Lo, I come to do your will, oh God.” In this sense our interceding Lord asks that all his people may by the Father be ordained and consecrated to holy service. The prayer means, “Father, consecrate them to yourself; let them be temples for your indwelling, instruments for your use.” Under Jewish law the tribe of Levi was chosen out of the twelve, and ordained to the service of the Lord, instead of the first-born, of whom the Lord had said, “All the first-born of the children of Israel are mine: on the day that I struck every first-born in the land of Egypt I sanctified them for myself.” {Nu 8:17} Out of the tribe of Levi one family was taken and dedicated to the priesthood. Aaron and his sons are said to have been sanctified. {Le 8:30} A certain tent was sanctified to the service of God, and hence it became a sanctuary; and the vessels that were in it, whether they were larger, like the altar, and the holy table, and the ark of the covenant, or whether they were smaller, like the bowls and the snuff-dishes of the lampstand, were all dedicated or sanctified. {Nu 7:1} None of these things could be used for any other purpose than the service of Jehovah. In his courts there was a holy fire, a holy bread, and a holy oil. The holy anointing oil, for example, was reserved for sacred uses. “Upon man’s flesh it shall not be poured”; and again, “Whoever shall make anything like it, to smell it, shall even be cut off from his people.” These sanctified things were reserved for holy purposes, and any other use of them was strictly forbidden. Young bulls and lambs and sheep and turtle-doves, and so forth, were given by devout offerers, brought to the holy place, and dedicated to God; henceforth they belonged to God, and must be presented at his altar. This is one part of the meaning of our Lord’s prayer. He would have each of us consecrated to the Lord, designated and ordained for divine purposes. We are not the world’s, otherwise we might be ambitious; we are not Satan’s, otherwise we might be covetous; we are not our own, otherwise we might be selfish. We are bought with a price, and hence we are his by whom the price is paid. We belong to Jesus, and he presents us to his Father, and asks him to accept us and sanctify us for his own purposes. Do we not most heartily concur in this dedication? Do we not cry, “Father, sanctify us for your service?” I am sure we do if we have experienced our redeemed condition.

7. Beloved brethren, if the sprinkling of the blood, of which we spoke last Lord’s day, {See Spurgeon_Sermons No. 1889, “The Blood of Sprinkling” 1890} has really taken effect upon us, we belong, from this time on, to him who died for us, and rose again. We regard ourselves as God’s men, the liveried servants of the great King — that livery, the robe of righteousness. We were as sheep going astray, but we have now returned to the great Shepherd and Bishop of souls; and henceforth we are his people and the sheep of his pasture. If anyone should ask, “To whom do you belong?” we answer, “I belong to Christ.” If anyone enquires, “What is your occupation?” we reply with Jonah, “I fear God.” We are not at our own disposal now, neither can we hire ourselves out to inferior objects, mercenary aims, or selfish ambitions; for we are engaged by solemn contract to the service of our God. We have lifted up our hand to the Lord, and we cannot draw back. Neither do we wish to withdraw from the delightful compact and covenant; we desire to keep it even to the end. We seek no liberty to sin, nor licence for self; rather we cry, “Bind the sacrifice with cords, even to the horns of the altar. Sanctify us, oh Lord. Let us know, and let all the world know, that we are yours, because we belong to Christ.”

8. In addition to this, those who belonged to God, and were dedicated to his service, were set apart and separated from others. There was a special service for the setting apart of priests; certain rites were performed at the sanctifying of dedicated places and vessels. You remember with what solemn service the Tabernacle was set up, and with what pomp of devotion the Temple itself was set apart for the divine service. The Sabbath day, which the Lord has sanctified, is set apart from the rest of time. To man it is a dies non, because it is the Lord’s day. The Lord would have those who are dedicated to him to be separated from the rest of mankind. For this purpose he brought Abraham from Ur of the Chaldees, and Israel out of Egypt. “The people shall live alone, and shall not be counted among the nations.” The Lord says of his chosen, “I have formed this people for myself; they shall proclaim my praise.” Before long this secret purpose is followed by the open call: “Come out from among them, and be separate; do not touch the unclean thing, and I will be a Father to you, and you shall be my sons and daughters.” The church of Christ is to be a chaste virgin, entirely set apart for the Lord Christ: his own words concerning his people are these, “They are not of the world, even as I am not of the world.”

9. By the election of grace from before the foundation of the world this distinction begins, and the names are written in heaven. Thereupon follows a redemption particular and special, as it is written; “These were redeemed from among men, being the first-fruits to God and to the Lamb.” This redemption is followed by effectual calling, by which men are made to come out from the old world into the kingdom of Christ. This is attended with regeneration, in which they receive a new life, and so become as much distinguished from their fellow men as the living are from the dead. This separating work is further carried on in what is commonly known as sanctification, by which the man of God is removed farther and farther from all fellowship with the unfruitful works of darkness, and is changed from glory to glory, into an ever-growing likeness of his Lord, who was “holy, harmless, undefiled, separate from sinners.”

10. Those who are sanctified in this sense have ceased to be unequally yoked together with unbelievers; they have ceased to run with the multitude to do evil; they are not conformed to this present evil world; they are strangers and pilgrims upon the earth. The more assuredly this is true of them the better. There are some, in these apostate days, who think that the church cannot do better than to come down to the world to learn her ways, follow her maxims, and acquire her “culture.” In fact, the notion is that the world is to be conquered by our conforming to it. This is as contrary to Scripture as the light is to the darkness. The more distinct the line between him who fears God and him who does not fear him, the better all around. It will be a black day when the sun itself is turned into darkness. When the salt has lost its savour, and no longer opposes putrefaction, the world will rot with a vengeance. That text is still true, “You are of God, little children, and the whole world lies in the wicked one.” The seed of the woman knows no terms with the serpent brood but continual war. Our Lord says that in this matter he did not come to send peace on the earth, but a sword. “Because you are not of the world, but I have chosen you out of the world, therefore the world hates you.” If the church seeks to cultivate the friendship of the world, she has this message from the Holy Spirit by the pen of the apostle James: “You adulterers and adulteresses, do you not know that the friendship of the world is enmity with God? whoever therefore will be a friend of the world is the enemy of God.” He charges all who would please the world with the black and filthy crime of spiritual adultery. The heart which ought to be given to Christ and purity must not wander out deliberately to woo the defiled and polluted things of this present evil world. Separation from the world is Christ’s prayer for us.

11. Put these two things together, dedication to God and separation to him, and you are nearing the meaning of the prayer. But, notice that it is not all separation that is meant; for, as I told you in the reading there are some who “separate themselves,” and yet are sensual, not having the Spirit. Separation for separation’s sake savours rather of Babel than of Jerusalem. It is one thing to separate from the world, and another thing to be separate from the church. Where we believe that there is living faith in Jesus, and the indwelling of the Holy Spirit, we are not called to division, but to unity. For actual and obvious sin we must separate ourselves from offenders; but we err if we carry on this separation where it is not authorized by the word of God. The Corinthians and Galatians were far from being perfect in life, and they had made many mistakes in doctrine, yes, even upon vital points; but inasmuch as they were truly in Christ, Paul did not command anyone to come out of those churches, and to be separate from them; but he exhorted each man to prove his own work, and he laboured to bring them all back to the one and only gospel, and to a clearer knowledge of it. We are to be faithful to truth; but we are not to be of a contentious spirit, separating ourselves from those who are living members of the one and indivisible body of Christ. To promote the unity of the church, by creating new divisions, is not wise. Cultivate at once the love of the truth and the love of the brethren. The body of Christ will not be perfected by being torn. Truth should be the companion of love. If we heartily love even those who are in some measure in error, but who possess the life of God in their souls, we shall be all the more likely to set them right. Separation from the world is a solemn duty; indeed it is the hard point, the crux and burden of our religion. It is not easy to be filled with love for men and yet for God’s sake, and even for their own sake, to be separated from them. May the Lord teach us this.

12. At the same time, this word “sanctification” means what is commonly understood by it, namely, the making of the people of God holy. “Sanctify them,” that is, work in them a pure and holy character. “Lord, make your people holy,” should be our daily prayer. I want you to notice that this word used here in the Greek is not what is rendered “Purify”; but it has another shade of meaning. Had it meant “purify,” it would hardly have been used in reference to our Lord as it is in the next verse.

13. It has a higher meaning than that. Oh brethren, if you are called Christians, there must be no room for doubt concerning the fact that you are purged from the common sins and ordinary transgressions of mankind, otherwise you are obviously liars to God, and deceivers of your own souls. Those who are not moral, those who are not honest, those who are not kind, those who are not truthful, are far from the kingdom. How can these be the children of God who are not even decent children of men? So we judge, and rightly judge, that the life of God cannot be in that man’s soul who remains wilfully in any known sin, and takes pleasure in it. No; purification is not all. We will take it for granted that you who profess to be Christians have escaped from the foul pollution of lust and falsehood; if you have not done so, humble yourselves before God, and be ashamed; for you need the very beginnings of grace. “Those who are Christ’s have crucified the flesh.” But sanctification is something more than mere morality and respectability; it is not only deliverance from the common sins of men, but also from the hardness, deadness, and carnality of nature: it is deliverance from what is of the flesh at its very best, and admittance into what is spiritual and divine. What is carnal does not come into communion with the spiritual kingdom or Christ: we need that the spiritual nature should rise above what is merely natural. This is our prayer — Lord, spiritualise us; elevate us; make us to dwell in communion with God; make us to know him whom flesh and blood cannot reveal or discern. May the Spirit of the living God have full sovereignty over us and perfect in us the will of the Lord, for it is this to be sanctified.

14. Sanctification is a higher word than purification; for it includes that word and vastly more: it is not sufficient to be negatively clean; we need to be adorned with all the virtues. If you are merely moral, how does your righteousness exceed that of the Scribes and Pharisees? If you pay your lawful debts, give alms to the poor, and observe the rites of your religion, what are you doing more than others whom you yourselves consider to be in error?

15. Children of God should exhibit the love of God, they should be filled with zeal for his glory, they should live generous, unselfish lives, they should walk with God, and commune with the Most High. Ours should be a purpose and an aim far higher than the best of the unregenerate can understand. We ought to reach to a life and a kingdom of which the majority of mankind know nothing, and care for it even less. Now, I am afraid that this spiritual sense of the prayer is one that is often forgotten. Oh that God’s Holy Spirit might make us to know it by practically feeling it in ourselves! May “Holiness to the Lord” be written across the brow of our consecrated humanity!

16. Beloved, this prayer of our Lord is most necessary, for without sanctification how can we be saved, since it is written, “Without holiness no man shall see the Lord?” How can we be saved from sin if sin still has dominion over us? If we are not living holy, godly, spiritual lives, how can we say that we are redeemed from the power of evil?

17. Without sanctification we shall be unfit for service. Our Lord Jesus contemplated the sending of each one of us into the world even as the Father sent him into the world; but how can he give a mission to unsanctified men and women? Must not the vessels of the Lord be clean?

18. Without sanctification we cannot enjoy the innermost sweets of our holy faith. The unsanctified are full of doubts and fears; and what wonder? The unsanctified often say of the outward exercise of religion, “What a weariness it is!” and no wonder, for they do not know the internal joys of it, having never learned to delight themselves in God. If they do not walk in the light of the Lord’s countenance, how can they know the heaven below which comes from true godliness? Oh, it is a prayer that needs to be prayed for me, for you, for this church, and for the whole church of God! “Father, sanctify them through your truth.”

19. II. Now I want you to notice, in the second place, FOR WHOM THIS PRAYER WAS OFFERED.

20. It was not offered for the world outside. It would not be a suitable prayer for those who are dead in sin. Our Lord referred to the company of men and women who were already saved, of whom he said that they had kept God’s Word: “Yours they were, and you gave them to me.” They were therefore sanctified already in the sense of being consecrated and set apart for holy purposes; and they were also sanctified in a measure already in the sense of being made holy in character; for the immediate disciples of our Lord, with all their errors and deficiencies, were holy men. It was for the apostles that Jesus so prayed; so that we may be sure that the most eminent saints still need to have this prayer offered for them: “Sanctify them through your truth.” Though, my sisters, you may be Deborahs, worthy to be called mothers in Israel, yet you need to be made more holy. Though, my brethren, you may be true fathers in God, of whom the Scripture says truly that we have “not many,” yet you still require Jesus should pray for you: “Sanctify them through your truth.”

21. These chosen ones were sanctified, but only to a degree. Justification is perfect the moment it is received, but sanctification is a matter of growth. He who is justified, is justified once and for all by the perfect work of Jesus, but he who is sanctified by Christ Jesus must grow up in all things into him who is the Head. To make us holy is a life-work, and for it we should seek the divine operation every hour; for “he who has made us for the very same thing is God.” We would rise to the utmost pitch of holy living, and never satisfy ourselves with present attainments. Those who are most pure and honourable still have their shortcomings and errors to mourn over. When the Lord turns the light strong upon us, we soon see the spots on our clothing; it is indeed when we walk in the light as God is in the light that we see most our need of the cleansing blood of Jesus. If we have done well, to God be the glory for it; but we might have done better. If we have loved much, to God’s grace be the praise; but we ought to have loved more. If we have believed, and believed steadfastly, we ought to have believed to a far higher degree in our Almighty Friend. We are still below our capacities; there is something still beyond us. Oh you sanctified ones, it is for you that Jesus prays that the Father may still sanctify you.

22. I want you to notice more particularly that these believers for whom our Lord prayed were to be the preachers and teachers of their own and succeeding generations. These were the handful of seed grain out of which would grow the church of the future, whose harvest would gladden all lands. To prepare them to be sent out as Christ’s missionaries they must be sanctified. How shall a holy God send out unholy messengers? An unsanctified minister is an unsent minister. An unholy missionary is a pest to the tribe he visits; an unholy teacher in a Sunday School is an injury rather than a blessing to the class he conducts. Only in proportion as you are sanctified to God can you hope for the power of the Holy Spirit to rest on you, and to work with you, so as to bring others to the Saviour’s feet. How much may each of us have been hampered and hindered by a lack of holiness! God will not use unclean instruments; no, he will not even have his holy vessels borne by unclean hands. “To the wicked, God says, ‘What have you to do to declare my statutes?’ ” A whole host may be defeated because of one Achan in the camp; and this is our constant fear. Holiness is an essential qualification for a man’s fitness for being used by the Lord God for the extension of his kingdom; hence our Lord’s prayer for his apostles and other workers: “Holy Father, sanctify them.”

23. Furthermore, our Lord Jesus Christ was about to pray “that they all might be one”; and for this desirable result holiness is needed. Why are we not one? Sin is the great dividing element. The perfectly holy would be perfectly united. The more saintly men are, the more they love their Lord and each other; and so they come into closer union with each other. Our errors and our sins are roots of bitterness which spring up and trouble us, and many are defiled. Our infirmities of judgment are aggravated by our imperfections of character, and our walking at a distance from our God; and these foster coldness and lukewarmness, out of which grow disunion and division, sects and heresies. If we were all abiding in Christ to the full, we should abide in union with each other and with God, and our Lord’s great prayer for the unity of his church would be fulfilled.

24. Moreover, our Lord finished his most comprehensive prayer by a petition that we might all be with him — with him where he is, so that we may behold his glory. Full sanctification is essential for this. Shall the unsanctified dwell with Christ in heaven? Shall unholy eyes behold his glory? It cannot be. How can we participate in the splendour and triumphs of the exalted head if we are not members of his body? and how can a holy head have impure and dishonest members? No, brethren, we must be holy, for Christ is holy. Uprightness of walk and cleanness of heart are absolutely required for the purposes of Christian life, whether here or hereafter. Those who live in sin are the servants of sin; only those who are renewed by the Holy Spirit to truth, and holiness, and love, can hope to be partakers of holy joys and heavenly bliss.

25. III. I am compelled by shortness of time to be brief upon each point; but I must dwell for a little while on the third subject of consideration, which is this — TO WHOM THIS PRAYER IS DIRECTED. “Sanctify them through your truth.”

26. No one can sanctify a soul except Almighty God, the great Father of spirits. He who made us must also make us holy, or we shall never attain that character. Our dear Saviour calls the great God “Holy Father” in this prayer, and it is the part of the holy God to create holiness; while a holy Father can only be the Father of holy children, for like begets like. To you who believe in Jesus he gives power to become the sons of God, and a part of that power lies in becoming holy according to the manner and character of our Father who is in heaven. Just as we are holy, so do we bear the image of that Lord from heaven who, as the second man, is the first-born to whom the many brethren are conformed. The holy Father in heaven will acknowledge those as his children on earth who are holy. The very nature of God should encourage us in our prayers for holiness; for he will not be slow to work in us to will and to do according to his perfect will.

27. Beloved, this sanctification is a work of God from its earliest stage. We go astray by ourselves, but we never return to the great Shepherd apart from his divine drawings. Regeneration, in which sanctification begins, is entirely the work of the Spirit of God. Our first discovery of wrong, and our first pang of penitence, are the work of divine grace. Every thought of holiness, and every desire after purity, must come from the Lord alone, for we are by nature wedded to iniquity. So also the ultimate conquest of sin in us, and the making us perfectly like our Lord, must be entirely the work of the Lord God, who makes all things new, since we have no power to carry on so great a work by ourselves. This is a creation; can we create? This is a resurrection; can we raise the dead? Our degenerate nature can rot into a still worse putrefaction, but it can never return to purity or sweeten itself into perfection; this is from God and God alone. Sanctification is as much the work of God as the making of the heavens and the earth. Who is sufficient for these things? We do not go even a step in sanctification in our own strength; whatever we think we advance by ourselves is only a fictitious progress which will lead to bitter disappointment. Real sanctification is entirely from first to last the work of the Spirit of the blessed God, whom the Father has sent out so that he might sanctify his chosen ones. See, then, what a great thing sanctification is, and how necessary it is that our Lord should pray to his Father, “Sanctify them through your truth.”

28. The truth alone will not sanctify a man. We may maintain an orthodox creed, and it is highly important that we should do so, but if it does not touch our heart and influence our character, what is the value of our orthodoxy? It is not the doctrine which by itself sanctifies, but the Father sanctifies by means of the doctrine. The truth is the element in which we are made to live in order to be holy. Falsehood leads to sin, truth leads to holiness; but there is a lying spirit, and there is also the Spirit of truth, and by these the error and the truth are used as means to an end. Truth must be applied with spiritual power to the mind, the conscience, and the heart, or else a man may receive the truth, and yet hold it in unrighteousness. I believe this to be the crowning work of God in man, that his people should be perfectly delivered from evil. He elected them so that they might be a particular people, zealous for good works; he ransomed them so that he might redeem them from all iniquity, and purify them to himself; he effectually calls them to a high and holy vocation, even to virtue and true holiness.

29. Every work of the Spirit of God on the new nature aims at the purification, the consecration, the perfecting of those whom God in love has taken to be his own. Yes, more; all the events of Providence around us work towards that one purpose: for this our joys and our sorrows, for this our pains of body and griefs of heart, for this our losses and our crosses — all these are sacred medicines by which we are cured of the disease of nature, and prepared for the enjoyment of perfect spiritual health. All that befalls us on our road to heaven is meant to prepare us for our journey’s end. Our way through the wilderness is meant to test us, and to prove us, so that our evils may be discovered, repented of, and overcome, and that by this we may be without fault before the throne at the last. We are being educated for the skies, prepared for the assembly of the perfect. It does not yet appear what we shall be; but we are struggling up towards it; and we know that when Jesus shall appear, we shall be like him, for we shall see him as he is. We are rising by hard wrestling, and long watching, and patient waiting, we are rising into holiness. These tribulations thresh our wheat and get the chaff out, these afflictions consume our dross and tin to make the gold more pure. All things work together for good for those who love God; and the net result of them all will be the presenting of the chosen to God, not having spot or wrinkle, or any such thing.

30. So I have reminded you that the prayer for sanctification is offered to the divine Father, and this leads us to look beyond ourselves and entirely to our God. Do not set about the work of sanctification yourselves, as if you could perform it alone. Do not imagine that holiness will necessarily follow because you listen to an earnest preacher, or unite in sacred worship. My brethren, God himself must work within you; the Holy Spirit must inhabit you; and this can only come to you by faith in the Lord Jesus. Believe in him for your sanctification, even as you have believed for your pardon and justification. He alone can bestow sanctification upon you; for this is the gift of God through Jesus Christ our Lord.

31. IV. This is a large subject, and I have only a short time; so I have, in the last place, to notice with much brevity HOW SANCTIFICATION IS TO BE ACCOMPLISHED IN BELIEVERS, “Sanctify them through your truth: your word is truth.”

32. Beloved, observe how God has joined holiness and truth together. There has been a tendency of late to divide truth of doctrine from truth of precept. Men say that Christianity is a life and not a creed: this is a half truth, and very near akin to a lie. Christianity is a life which grows out of truth. Jesus Christ is the way and the truth as well as the life, and he is not properly received unless he is accepted in that threefold character.

33. No holy life will be produced in us by the belief of falsehood. Sanctification in visible character comes out of edification in the inner faith of the heart, or otherwise it is a mere shell. Good works are the fruit of true faith, and true faith is a sincere belief of the truth. Every truth leads towards holiness; every error of doctrine, directly or indirectly, leads to sin. A twist of the understanding will inevitably bring a contortion of the life sooner or later. The straight line of truth drawn on the heart will produce a direct course of gracious walking in the life. Do not imagine that you can live on spiritual carrion and still be in fine moral health, or that you can drink down poisonous error and still lift up a face without spot before God. Even God himself only sanctifies us by the truth. Only that teaching will sanctify you which is taken from God’s word, that teaching which is not true, nor the truth of God, cannot sanctify you. Error may puff you up, it may even make you think that you are sanctified; but there is a very serious difference between boasting about sanctification and being sanctified, and a very grave difference between setting up to be superior to others and being really accepted before God. Believe me, God works sanctification in us by the truth, and by nothing else.

34. But what is the truth? There is the point. Is the truth what I imagine to be revealed to me by some private communication? Am I to imagine that I enjoy some special revelation, and am I to order my life by voices, dreams, and impressions? Brethren, do not fall into this common delusion. God’s word to us is in Holy Scripture. All the truth that sanctifies men is in God’s Word. Do not listen to those who cry, “Lo here!” and “Lo there!” I am pulled on the sleeve almost every day by crazy people and pretenders who have revelations. One man tells me that God has sent a message to me by him; and I reply, “No, sir, the Lord knows where I live, and he is so near to me that he would not need to send a message to me through you.” Another man announces in God’s name a dogma which, on the face of it, is a lie against the Holy Spirit. He says the Spirit of God told him such and such; but we know that the Holy Spirit never contradicts himself. If your imaginary revelation is not according to this Word, it has no weight with us; and if it is according to this Word, it is no new thing. Brethren, this Bible is enough if the Lord only uses it, and quickens it by his Spirit in our hearts. Truth is neither your opinion, nor mine; your message, nor mine. Jesus says, “Your word is truth.” What sanctifies men is not only truth, but it is the particular truth which is revealed in God’s Word — “Your word is truth.” What a blessing it is that all the truth that is necessary to sanctify us is revealed in the Word of God, so that we do not have to expend our energies in discovering truth, but may, to our far greater profit, use revealed truth for its divine ends and purposes! There will be no more revelations; no more are needed. The canon is fixed and complete, and he who adds to it shall have added to him the plagues that are written in this Book. What more is needed when here is enough for every practical purpose? “Sanctify them through your truth: your word is truth.”

35. This being so, the truth which it is necessary for us to receive is obviously fixed. You cannot change Holy Scripture. You may arrive more and more accurately at the original text; but for all practical purposes the text we have is correct enough, and our old Authorized Version is a sound one. Scripture itself cannot be broken; we cannot take from it nor add to it. The Lord has never rewritten nor revised his Word, nor will he ever do so. Our teachings are full of errors, but the Spirit does not make mistakes. We have the “Retractations” of Augustine, but there are no retractations with prophets and apostles. The faith has been delivered once and for all to the saints, and it stands firm for ever. “Your word is truth.” The Scripture alone is absolute truth, essential truth, decisive truth, authoritative truth, undiluted truth, eternal, everlasting truth. Truth given to us in the word of God is what sanctifies all believers to the end of time: God will use it for that purpose.

36. Learn, then, my brothers, how earnestly you ought to search the Scriptures! See, my sisters, how studiously you should read this Book of God! If this is the truth, and the truth with which God sanctifies us, let us learn it, hold it, and stand firm in it. To him who gave us the Book let us pledge ourselves never to depart from his testimonies. To us, at any rate, God’s word is truth. “But they argue differently in the schools!” Let them argue. “But oratory with its flowery speech speaks otherwise!” Let it speak: words are only air and tongues only clay. Oh God, “your word is truth.” “But philosophers have contradicted it!” Let them contradict it. Who are they? God’s word is truth: we will go no further while the world stands. But then let us be equally firm in our conviction that we do not know the truth properly unless it makes us holy. We do not hold truth in a true way unless it leads us to a true life. If you use the back of a knife it will not cut: truth has its handle and its blade; see that you use it properly. You can make pure water kill a man; you must use every good thing properly or it will not be good. The truth, when fully used, will daily destroy sin, nourish grace, suggest noble desires, and urge to holy acts. Oh sirs, I do pray that we may by our lives adorn the doctrine of God our Saviour in all things. Some do not do that. I say this to our shame and to my own hourly sorrow.

37. The one point of failure to be most deeply regretted would be a failure in the holiness of our church members. If you yourselves act as others do, what witness do you bear? If your families are not graciously ordered; if your business is not conducted upon principles of the strictest integrity; if your speech is questionable concerning purity or truthfulness; if your lives are open to serious rebuke — how can God accept you or send a blessing on the Church to which you belong? It is all falsehood and deceit to talk about your being the people of God when even men of the world shame you. Your faith in the Lord Jesus must operate upon your lives to make you faithful and true, it must check you here, and motivate you there; it must keep you back from this, and drive you on to that; it must constantly operate upon thought and speech and act, or else you know nothing about its saving power. How can I speak more distinctly and emphatically? Do not come to me with your experiences, and your convictions, and your professions, unless you sanctify the name of God in your lives. Oh brethren, we had better renounce our professions if we do not live up to them. In the name of him who breathed this prayer just before his face was encrimsoned with the bloody sweat, let us cry mightily to the Father, “Sanctify us through your truth, your Word is truth.” As a people, we have stuck to the Word of the Lord, but are we practically obeying it? We have determined as a congregation to keep the old ways; and I, for one, as the minister, am solemnly bound to the old faith. Oh that we might commend it by our holiness! Nothing is truth to me except this one Book, this infallibly inspired writing of the Spirit of God. It is incumbent upon us to show the hallowed influence of this Book. The vows of God are on us, that by our godly lives we should proclaim his praises who has brought us out of darkness into his marvellous light. This Bible is our treasure. We prize each leaf of it. Let us bind it in the best way, in the best morocco of a clear, intelligent faith; then let us put a golden clasp upon it, and gild its edges by a life of love, and truth, and purity, and zeal. By this we shall commend the volume to those who have never looked within its pages. Brethren, the sacred scroll, with its seven seals, must not be held in hands defiled and polluted; but with clean hands and pure heart we must hold it and proclaim it among men. May God help us to do so for Jesus’ sake! Amen.

[Portion Of Scripture Read Before Sermon — Joh 17]
{See Spurgeon_Hymnal “Spirit of the Psalms — Psalm 107” 107 @@ "(Song 1)"}
{See Spurgeon_Hymnal “The Christian, Desires After Holiness — Holy Principles Desired” 649}
{See Spurgeon_Hymnal “The Christian, Desires After Holiness — Longing For A Pure Heart” 645}

Spirit of the Psalms
Psalm 107 (Song 1) <7s.>
1 Oh give thanks unto the Lord,
   Praise his name with one accord;
   Tell the wonders of his power,
   Praise his goodness every hour.
2 Let his ransom’d church begin,
   Whom he hath redeem’d from sin,
   Gather’d from the east and west,
   North and south, to enter rest.
3 Through the wilderness they stray,
   In a solitary way;
   Hungry, thirsty, tried and faint;
   God attends to their complaint.
4 Led by him from day to day,
   Right, although mysterious way,
   To his city they shall come,
   Habitation, rest, and home.
5 Oh that men would praise the Lord,
   While his goodness they record;
   All his wondrous words rehearse,
   Who redeem’d them from the curse.
                     Joseph Irons, 1847.

Psalm 107 (Song 2)
1 How are thy servants blest, oh Lord!
   How sure is their defence!
   Eternal wisdom is their guide,
   Their help, Omnipotence.
2 In foreign realms, and lands remote,
   Supported by they care,
   Through burning climes they pass unhurt,
   And breathe in tainted air.
3 When by the dreadful tempest borne
   High on the broken wave,
   They know thou art not slow to hear,
   Nor impotent to save.
4 The storm is laid, the winds retire,
   Obedient to thy will!
   The sea that roars at thy command,
   At thy command is still.
5 In midst of dangers fears, and deaths,
   Thy goodness we adore;
   We praise thee for thy mercies past,
   And humbly hope for more.
6 Our life, while thou preservest life,
   A sacrifice shall be;
   And death, when death shall be our lot,
   Shall join our souls to thee.
                        Joseph Addison, 1712.

The Christian, Desires After Holiness
649 — Holy Principles Desired
1 I want a principle within
      Of jealous, godly fear;
   A sensibility of sin,
      A pain to feel it near.
2 I want the first approach to feel
      Of pride, or fond desire;
   To catch the wandering of my will,
      And quench the kindling fire.
3 That I from thee no more may part,
      No more thy goodness grieve,
   The filial awe, the fleshy heart,
      The tender conscience, give.
4 Quick as the apple of an eye,
      Oh God, my conscience make!
   Awake my soul, when sin is nigh,
      And keep it still awake.
5 If to the right or left I stray,
      That moment, Lord, reprove;
   And let me weep my life away,
      For having grieved thy love.
6 Oh may the least omission pain
      My well instructed soul;
   And drive me to the blood again,
      Which makes the wounded whole!
                     Charles Wesley, 1749.

The Christian, Desires After Holiness
645 — Longing For A Pure Heart
1 Oh for a heart to praise my God,
      A heart from sin set free!
   A heart that always feels thy blood,
      So freely spilt for me!
2 A heart resign’d, submissive, meek,
      My great Redeemer’s throne;
   Where only Christ is heard to speak,
      Where Jesus reigns alone:
3 A humble, lowly, contrite heart,
      Believing, true, and clean;
   Which neither life nor death can part
      From him that dwells within:
4 A heart in every thought renew’d,
      And full of love divine;
   Perfect, and right, and pure, and good,
      A copy, Lord, of thine!
5 Thy nature, gracious Lord, impart;
      Come quickly from above;
   Write thy new name upon my heart,
      Thy new, best name of love.
                     Charles Wesley, 1742.