The Practice of Sanctification (Holiness) (3)

Rev. M. Karens, Werkendam, the Netherlands

Dr. H.F. Kohlbrugge has also written about sanctification. He differentiates between true sanctification and sanctification which is according to the flesh. I cite from his De ware zelfbeproeving (The True Self-Examination). “With the sanctification of the Spirit it is understood that it is a work of the Holy Spirit. It begins immediately at the time of conversion, and goes on throughout an entire lifetime, and it is glorified especially in times of trial and death. It does not separate itself from Christ, which is the case with fleshly sanctification. It is a work of love and of faith. True sanctification seeks to distance itself more and more from idols and is more and more founded upon the words of the Lord Jesus, ‘In Me is thy fruit found.’ In this manner she remains in the True Vine, does not consider self, but knows only God’s will, His commandments, and Law.

She has the true inclination toward sanctification, yet doubts continually whether or not it is true. She is unaware that she is thankful, and even accuses herself of unthankfulness. She wants to be thankful, but is unable; she wants to be holy in truth, but does not see it in herself, and therefore she begs God her entire life that she may be consecrated to the Lord. As Christ is her life, her foundation and expectation, so it can be seen in her that she has the true inclination and thankfulness within ... It happens in such a manner that she does not see anything of it; yea, she accuses herself of the opposite. In the meantime, however, she is absolutely and truly thankful: she loves sincerely, not with words, but with deeds, she offers up herself, and puts aside her own honor, pleasures, comforts and welfare.

The sanctification of the flesh in the meantime is and remains selfish when she gives something, for she does nothing for nothing. If people cannot give her anything then she expects God to give something, and in this manner she is always looking out for self and seeks to receive something for herself. To give of herself without receiving something in return is foreign to her. Thereby can be seen that the sanctification of the flesh always expects some recognition by God, while the others only live through faith in the righteousness of God revealed in the gospel, and hope for no other salvation than that which is of grace without the works of the Law.” Here ends the citation from Rev. Kohlbrugge.

There are many misconceptions regarding sanctification. It is something totally different from work-holiness. Rev. G.H. Kersten writes in his Reformed Dogmatics: “Even God’s children are caught far too often in the snares of the law so that their taking refuge to Christ by faith to be sanctified in Him, and finding their fruit from Him is hindered. Consequently, their souls are often in many bands ...”

Rev. Moerkerken notes the following great difference between sanctification and work-holiness: the former begins from God, is maintained by God, and is perfected by God; work-holiness begins with man, is maintained by man, and must be perfected by man.

The reality of sanctification

True piety is existing in a time of crisis. The spirit of the times, the desire for success, materialism, and world conformity are not compatible with the practice of a holy life. With sanctification there are two tremendous precipices —two false doctrines which have manifested themselves throughout all the ages and which are a danger also today. They are antinomianism and perfectionism.

Antinomianism (which is taken from the words antinomos) supposes that the Law no more applies to the true believers. Christ has borne the punishment and obeyed the Law; therefore, I am free from the punishment and also the demands to obey the Law. The persistence to sanctification is in their eyes a denying of Christ. It promotes a life of freedom without restrictions. “Let us do evil that good may come. Let us go on sinning that grace may abound.”

Man denies that the Law is a rule of life in the section of thankfulness. They know nothing of:

Grant grace, O Lord, that we may treasure Thy law, and faithfully rejoice In Christ alone, with strength and pleasure Serve Thee, with thankful heart and voice.

The Heidelberg Catechism gives a clear and sharp answer against this false doctrine: “For it is impossible that those, who are implanted into Christ by a true faith, should not bring forth fruits of thankfulness” (Lord’s Day 24). I read somewhere that someone who does not care much about sin also cares little about God.

Perfectionism

The other extreme is perfectionism. There are those who strive for perfection. They have the idea that a Christian can come to full perfection in his/her lifetime. They are of the opinion that the believer can climb so high in sanctification that he hardly commits sin anymore. They appeal to texts such as 1 John 3:9a: “Whosoever is born of God doth not commit sin.” This perfectionism is a danger for the church in our days. Originating in the line of the Anabaptists and the Methodists, and being adopted by the Pentecostals and evangelical congregations, it is coming ever closer to the Reformed churches. This includes the sanctification doctrine of Andrew Murray and lectures and publications of the South African minister Rev. E. Maritz and other publications about sanctification (endorsed among others by the organization HeartCry) which do not follow the teachings of the Reformation.

The above-mentioned organization appeals mainly to revival theologians. In their doctrine of sanctification there is spoken of another life experience. For the word sanctification they use the expression life of victory. Filled with the Holy Ghost they have a life of victory. One then has spiritual experiences different from those of Christians who have not met this goal. One experiences, when filled with the Holy Ghost, the victory over sin. The Christian Reformed (Free Reformed) minister, Dr. C.P. de Boer, together with Dr. A. Huijgens, wrote a brochure titled “Meer dan over-winnaars’-over heiliging en overwinningsleven bij HeartCry” (More Than Conquerors—About Sanctification and the Life of Victory by HeartCry) which is very worthwhile to read.

A citation from this brochure: “By the life of victory such as endorsed by HeartCry, I miss the tender love of Christ which humbles a person, when He promises not to break the bruised reed. I must conquer sin and therefore I must open my heart continuously for the pouring in of the Holy Spirit. In the deepest sense, the doctrine of HeartCry has again become a law, but then in sanctification. I must do so much. Also in the hallowing, Christ is my righteousness and sanctification. He has obtained the victory. This relieves me from a legalistic duty to be the victor over sin. He binds me to the evangelical requirement to be conformed to God’s image ... Therefore I am living in the power of His resurrection, and His image springs up in me. Now I am not a victor, because He has obtained the victory. In Him I am God’s child. Therefore I am more than a conqueror.” (Here ends the citation.)

There are many texts in the Bible which disagree with this idea of perfectionism, this complete sanctification. Paul writes, “Not as though I had already attained ... but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus” (Philippians 3:12). Not perfect, but “following after.”

In the book of comfort and doctrine of God’s Church, Ursinus and Olevianus ask, “But can those who are converted to God perfectly keep these commandments?” They answer, “No, but even the holiest men, while in this life, have only a small beginning of this obedience; yet so, that with a sincere resolution they begin to live, not only according to some, but all the commandments of God” (Lord’s Day 44).

Therefore, if it is well, the life of sanctification does not remain immersed in misery. Pay attention to how Paul finishes: “O wretched man that I am! Who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord” (Romans 7:24&25a.).

Christ is all sufficient. God’s people remain unholy, holy ones, a dual being. “First, that all our lifetime we may learn more and more to know our sinful nature, and thus become the more earnest in seeking remission of sin, and righteousness in Christ; likewise, that we may become more and more conformable to the image of God, till we arrive at the perfection proposed to us in a life to come” (Heidelberg Catechism, Question 115).

Let us close with the heartfelt prayer of Jodocus van Lodestein: “Holy Jesus, sanctify me, sanctify me: I must, Jesus, be like ‘Thee. Sanctify me, sanctify me: I must be holy as Thou art.” If the Lord keeps us close to Him, He will prevent our backsliding in grace and bestow on us fruits of sanctification such as joy and peace, happiness and wonderment. □

— To be continued —

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