As sin exists in two forms, so God has provided a double remedy in the atonement. "For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double; everlasting joy shall be unto them."-Isa. 61:7.
First. The blood of Christ when applied to the sinner's heart, washes away all actual transgressions.
"Christ died for our sins according to the scriptures." -1 Cor. 15:3. "He shall save his people from their sins." -Matt. 1:21. "Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; . . . Though your sins be as scarlet they shall be as white as snow; though they be red like crimson, they shall be as wool."-Isa. 1:16, 18. "Unto him that loved us, and washed us from our sins in his own blood."-Rev. 1:5.
Second. The blood of Christ when applied to the believer's heart, cleanses from all inbred sin or carnality.
"Jesus also, that he might sanctify the people with his own blood, suffered without the gate."-Heb. 13:12. "If we [young converts, 1 John 2:12, Matt. 18:3] walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin."-1 John 1:7. "Behold the Lamb of God, which taketh away the sin of the world."-John 1:29.
Some who oppose this "double" remedy for sin, say that "God does not do his work by halves; he does a complete work." To this we answer. (1) Justification is a work of grace wrought in the heart. When God justifies a sinner, he does a complete and thorough work. (2) Sanctification is a work of grace wrought in the heart; and when God sanctifies a believer, he does a thorough and complete work.
Under the heading of this chapter, we shall prove that two successive works of grace are clearly set forth in the New Testament, and also set forth in the Old Testament in prophecy, and in types and shadows.
From Egypt to Canaan
Israel's bondage in Egypt represents the slavery of sin. Their deliverance under Moses (who was a figure of Christ), their passage through the Red Sea, and song of praise, all foreshadowed the joy of pardon. Their sojourn in the wilderness typifies the life of a justified Christian. Crossing Jordan into Canaan typifies the work of sanctification. The land of Canaan was a clear type of the glorious experience of holiness enjoyed by the people of God in this life. "For we which have believed do enter into rest." You see this is present. Believers now "do enter" by faith into the Canaan "rest."
Some in their blindness think that Canaan typifies heaven; but this is not sound. There will be no battles to fight in heaven as there were in literal Canaan. By many scriptures we can prove that Canaan typifies the experience of perfect holiness.
In Acts 2:38, 39 we read that "the promise is unto you and to your children, and to all that are afar off, even as many as the Lord our God shall call." The promise here referred to was made to Abraham B. C. 1898 years. See Gen. 17:1-8. God promised Abraham that his seed (which were to be as the stars of heaven, and the sand of the seashore in number) should inherit the land of Canaan for an everlasting possession. Ver. 7, 8. This was never fulfilled to Abraham or the Jewish nation. In Gen. 12:1-7 we read that Abraham, in obedience to God, forsook his native country, and went and dwelt in literal Canaan. But God "gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him, for a possession, and to his seed after him, when as yet he had no child."-Acts 7:1-5. Heb. 11:8, 9.
Here we see that Abraham never received the promise, neither his literal seed; for "these all, having obtained a good report through faith, received not the promise."- Heb. 11:39. But we further read that God has provided these "better things"-namely, the glorious fulfillment of this promise "for us," who live in the gospel dispensation. Ver. 40. All the children of faith in this dispensation are the seed of Abraham who were to inherit this blessing. "Know ye therefore that they which are of faith, the same are the children of Abraham."-Gal. 3:7. "For ye are all the children of God by faith in Christ Jesus."-Ver. 26. "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."-Ver. 29.
This same truth is clearly set forth in Rom. 4:13-16; namely, that the promise in Gen. 17 was not to Abraham, or to his literal seed under the law, but to his spiritual seed-the children of faith-under the gospel. The blessing here promised came through Christ. "And in thy seed shall all the nations of the earth be blessed."-Gen. 22:18. "Now to Abraham and his seed were the promises made. He said not, And to seeds, as of many; but as of one, And to thy seed, which is Christ."-Gal. 3:16.
What was this blessing? Ans.-"Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith."-Gal. 3:14, 15. Christ instructed his disciples to tarry at Jerusalem, and wait for the "promise of the Father," the "baptism of the Holy Ghost and fire." Read Luke 24:49; Acts 1:4, 5. They obeyed and received the promise. See Acts 2 1-4, 32, 33.
He (the Holy Spirit) is the sanctifier. Rom. 15:16. "And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified."-Acts 20:32. "Inheritance among them which are sanctified by faith that is in me."-Acts 26:18. "To perform the mercy promised to our fathers, and to remember his holy covenant [See Gen. 17:7, 8.]; the oath which he sware to our father Abraham, that he would grant unto us, that we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life."-Luke 1:72-75.
This is clear and conclusive. The experience of entire sanctification, or perfect holiness, is the spiritual land of Canaan "we which have believed do enter." Let us briefly review the above scriptures on the promise made to Abraham, and its fulfillment.
1. God made a promise to Abraham, that his seed should inherit all the land of Canaan for an everlasting possession.
2. This was never literally fulfilled. The Jewish nation under the law never received the promise.
3. The blessing promised came through Christ.
4. Through spiritual birth men become children of God.
5. All the "children of God" (both Jews and Gentiles) in this dispensation are the seed of Abraham. As such they are "heirs" to the "inheritance" promised.
6. This inheritance is clearly stated to be "the baptism of the Holy Spirit," "sanctification," or "perfect holiness." These terms relate to the same experience.
7. This experience is not received by a transition from earth to heaven. It is received "by faith," and can be lived and enjoyed "all the days of our life."
The above is absolute proof of two degrees of grace in Christ's salvation, each entered by faith.
The Jewish Tabernacle
This tabernacle was the place wherein the children of Israel, during their sojourn in the wilderness, performed their religious exercises, offered their sacrifices, and worshiped God. A description of it is given in Ex. 26th and 27th chapters; also in Heb. 9:1-7. It was divided into two apartments. The first was called the sanctuary or holy place. The second was called the most holy place, or, "holy of holiest" A veil or curtain of very rich cloth divided the holy place from the most holy place.
This tabernacle was a type or "figure" of God's church, which is a "greater and more perfect tabernacle." Read Heb. 9:8-11; 1 Tim. 3:15. Its twofold service typifies two degrees of grace in Christ's salvation. Outside the door leading into the sanctuary, or holy place, was the brazen altar (Ex. 27:1-8), also the laver, Ex. 30:17-21. This typifies the sinner, "dead in trespasses and sins," offering himself to God for pardon: also his quickening into life (Col. 2:13) by the "washing of regeneration," and induction by faith through Christ (John 10:7, 9) into the grace of justification. Rom. 5:1.
Before entering through the second veil into the holy of holies, was the golden altar. Ex. 30:1-10. This clearly typifies a second offering or presenting of ourselves to God, before we reach the "fullness" of "eternal redemption." By closely comparing the following scriptures, you will observe that Christ is the sanctifying altar in the midst of the church. Heb. 13:10-12. Matt. 23:19. Matt. 5:23, 24. Isa. 56:5, 7. Psa. 46:4, 5. Matt. 18:20. 1 John 1:7.
All who have attained to the experience of justification, have yet the carnal nature in their hearts. So the command to them is, "Go on unto perfection," the "most holy place;" and, "This is the will of God, even your sanctification." But before entering this glorious experience, an offering of themselves must be made upon the golden altar, Christ Jesus.
Paul writing to the Roman brethren, who were already justified, says, "Yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God."-Rom. 6:13. "Present yourselves to God."-Revised. "Even so now yield your members servants to righteousness, unto holiness."-Rom. 6:19. "So now present your members bound to righteousness, for sanctification."-Emphatic Diaglott. "I beseech you therefore, brethren [not sinners], by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God."-Rom. 12:1, 2.
The persons here addressed are not sinners, but "brethren," those that "are alive from the dead;" namely in a regenerated state. Such are commanded to present themselves a living sacrifice unto God "for sanctification." This is not to be deferred until death, but actually takes place "now." "So now present yourselves."
This includes a perfect heart consecration of ourselves to God; an inward crucifixion to self; a complete death to carnality, self-will, and reputation. It means an inward dissecting, and an entire searching out of our whole moral being, by the sword of the Spirit. Heb. 4:12, 13. We must take sides against self; must suffer this probing and searching out of idols to proceed until the whole realm of our moral being, the deepest point of our will is brought under the mirror of divine truth.
This reveals many hidden "creatures;" such as pride, selfishness, love of praise, anger, self-will, false humility, stubbornness, suspicion, self-importance, harshness, carnal fear, deceit, exaggeration, unbelief, discouragement, jealousy, formality, lust. These belong to the mass of corruption called "carnality." "Every creature is manifest." These inbred "enemies" now begin to plead for some life, but we must close our ears to their cries, and bring "our old man" to the cross to be "crucified," "mortified" and "destroyed." It is painful.
The "old man" dies hard. It is like taking the "right eye" or "right arm." No one but he who has passed through this deep heart-searching and self-crucifying process, can form any idea of the depths and perfection to which this consecration must extend, before the end of self is reached: but the "death" route is the only route to victory.
Many go through a consecration, and are instructed to "lay all on the altar," who have never seen their carnal hearts. They know nothing about real death to self and carnality. Probably, in giving themselves more fully to God they receive a blessing, but fail to reach the bottom, and get the real "baptism of the Holy Ghost and fire." Traits of carnality will be manifest in their lives, conversation, etc. Such have much trouble in their experience.
It pays to "dig deep." When the end of self is fully reached, faith mounts up to God, touches the atonement, and grasps the promise of sanctification; God sends the holy fire (Mark 9:49), which consumes the dross (Mal. 3:2, 3; Isa. 1:25); and the altar, Christ-his blood-sanctifies the gift. Matt. 23:19. In that moment the "body of sin" is destroyed, and we "with open face [with the veil parted], beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory [from the "glory" of the holy place, justification, into the "more excellent glory" of the most holy place, sanctification] even as by the Spirit of the Lord."-2 Cor. 3:18.
This is the experience that Paul referred to when he said, "For ye are dead, and your life is hid with Christ in God."-Col. 3:3. "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh: and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water."-Heb. 10:20-22.
Here, "brethren," who "have their hearts sprinkled from an evil conscience" (that is, have the condemnation of sin removed by the new birth) are exhorted to boldly enter into the "holiest [entire sanctification] by the blood of Jesus." Could language more clearly teach a second work of grace?
Isa. 26:12-14; Titus 3:5, 6. "Lord, thou wilt ordain peace for us: for thou also hast wrought all our works in us. O Lord our God, other lords beside thee have had dominion over us: but by thee only will we make mention of thy name. They are dead, they shall not live; they are deceased, they shall not rise; therefore hast thou visited and destroyed them, and made all their memory to perish." "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Savior."
This is clear. Salvation to the uttermost is obtained, not by works of righteousness which we may do, but by having "works" of grace "wrought in us" by God himself. These works are clearly set forth to be (1) "the washing of regeneration ;" (2) "a renewing of the Holy Ghost which is poured out on us." This is positive proof. The effect of having these two works wrought in us is clearly stated to be a completed death and destruction of sin and all its carnal workings which at one time "forded over us."
John 1:16. "And of his fullness have all we received, and grace for grace."
Christ promised the church a fullness of joy (John 15:11; John 16:23, 24; John 17:13), and the above text proves that the fullness is a second enduement of grace. The preposition "for" has the force of either "because of" or "in order to." The former application teaches a crowning grace, a fullness of joy, received because of a former experience in grace. The latter teaches a degree of grace preceding the fullness-"grace for grace." "Grace upon grace."-Wesley, and Interlinear Trans. This last rendering makes the proof of two successive degrees of grace still more positive-a fullness of grace bestowed upon a previously received measure of grace. Amen.
2 Cor. 1:15, "And in this confidence I was minded to come unto you before, that ye might have a second benefit." Second grace.-Margin.
In this text the word benefit is taken from the Greek charis. Charis is translated grace one hundred thirty-one times in the New Testament, and is never rendered benefit but this once, and then is corrected by placing grace in the margin. It is also defined grace in Young's Analytical Concordance.
The Corinthian brethren were already in Christ (1 Cor. 1:30); hence, were justified: but the majority of them were not yet wholly sanctified. They had carnality. 1 Cor. 3:1-3. Paul exhorts them to attain to the experience of perfect holiness. 2 Cor. 7:1. 2 Cor. 13:9, 11. He also desired to come to them and give them the proper instructions, that they might attain to this "second grace."
Rom. 5:1-5, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom ["through whom"-Sawyer] also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.... Because the love of God is shed abroad in our hearts, by the Holy Ghost, which is given unto us." What could be plainer?
First. Justification.
Second. Another state of grace beyond, which is the standing or establishing grace perfect holiness. 1 Thess. 3:13. Each of these graces is entered by faith. In the second grace the Holy Ghost is given as an "abiding comforter." To identify "this grace" with that of the first verse, would make justification to be attained by two distinct grasps of faith. So you see that this grace wherein we stand is beyond justification. "Being justified by faith, . . . also access by faith into this grace." In this second grace, all carnality is cleansed out, and the love of God is "shed abroad in the heart." This is the experience of perfect love, spoken of in 1 John 4:17, 18. It is defined in 1 Corinthians, 13th chapter.
LOVE "suffereth long and is kind."
Is not rash, but "patient with all men," even hypocrites, and persecutors, remembering that they have immortal souls. Will not turn away your worst opposers with short, gruff answers to their repeated questions, but will sit down and in meekness instruct them, and manifest real sweetness and patience toward them when they oppose themselves and sharply contradict you. Through it all you will hope and pray "that God peradventure will grant them repentance to the acknowledging of the truth." It is patient with those who are slow to comprehend the truth. Suffers the weaknesses of the children of God.
Some can suffer long but are not always kind. This love will inspire you with the most amiable sweetness and the most fervent and tender affection toward the one that knowingly injures you, and amid it all, you will feel and manifest a mild, tender, long-suffering spirit in your looks, actions, and tone of voice toward that individual. Do you always do this? Do you receive reproof, reproach, yea, contradictions and misrepresentations without a feeling of resentment? Remember, "charity suffereth long and is kind."
LOVE "envieth not."
Is not jealous because your neighbor prospers better than you. Do you ever have "a jealous feeling when another becomes noticed and appreciated more than you?" This charity will keep you from having unpleasant sensations when your inferiors prosper and have greater success than you.
LOVE "vaunteth not itself."
Does not brag and refer to your good training, natural abilities, prosperity, etc. Do you ever in conversation refer to your most successful meetings, in order to leave the impression that you have been much used of God? thus drawing attention to self. Do you try to leave a better impression of yourself than is really true? This love will enable you to rejoice when entirely set aside and unnoticed, and when others are receiving much honor.
LOVE "is not puffed up."
Does not have an exalted opinion of one's self. When making great spiritual advancement, and being much used of God, you will "esteem others better than yourself," and feel yourself "less than the least" of God's children. Do you always do this ? Do you ever have an inward good feeling when applauded, when you overhear some one praise you? Do you enjoy praise more than abasement? Do you love to have others notice you? In your writing, conversation, prayers, testimonies, exhortation, preaching, etc., do you seek the glory and "honor that cometh from God only?" Think this over carefully and prayerfully.
LOVE "does not behave itself unseemly."
Does not cause people to fall prostrate, and lie stiff "under the power" (so-called), wallow in the dirt, roll over the floor, kick over benches, scream and shout until hoarse, stop in the middle of a sermon and leap over the pulpit and then run around through the house several times, screaming and making all manner noise, men hugging women, promiscuous kissing, and many like performances and actions common among a deluded class of people today, who mistake these strange manifestations for Holy Ghost power. Imagine Jesus, our example, going through some of these performances' True, God's people shout and praise God, but it is always graceful and "with decency and in order." 1 Cor. 14:40.
LOVE "seeketh not her own."
Is not selfish, but is interested in the welfare of others. Will often help others at the expense of our own welfare, even though it may not be appreciated. When traveling with some one in the ministry who does no more work than you, but receives five or ten dollars at a place and you receive nothing, do you ever feel hurt? Do you love to see another receive money just as much as if it were yourself?
LOVE "is not provoked to anger."-Emphatic.
Does not get all nervous and angry when things go wrong. When the children upset the table and break the dishes, you will not get cross, and begin to scold, complain, etc. No. There will not be an inward stir of anger. How is it with you under similar circumstances? "When under a pressure or in a hurry, do you ever feel anger stir at the ignorance, slowness, or stubbornness of others? Are you touchy and sensitive? Do you feel a distant, independent feeling at times towards those who ignore and set aside your ideas, plans, and convictions, when you know you are right?
LOVE "thinketh no evil."
Does not have "uncharitable suspicions." Will not take up a reproach against your brother, and lay judgment upon him before you hear both sides, and get a full understanding. Do you ever find yourself surmising or mistrusting that something is wrong with your brethren or sisters, when you do not positively know it to be so?
LOVE "rejoiceth not in iniquity, but rejoiceth in the truth."
Loves to obey every command of God. Will not shrink when the judgments of God run down like rain. Will not refuse to obey one single command.
LOVE "beareth all things, believeth all things, hopeth all things,
ENDURETH ALL THINGS."
My brother, have you this love? All else will fail; but this love "never faileth."
Rom. 1:16, 17. "For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth: . . . For therein is the righteousness of God revealed from faith to faith." From the first plane of faith to the fullness-"the like precious faith," "the most holy faith."
Eph. 2:1-5. "And you hath he quickened, who were dead in trespasses and sins"-Ver. 1. "Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." -Ver. 5, 6. First. Sinners are quickened into spiritual life-regenerated. Second. These "new-born babes" are afterwards "raised up in heavenly places in Christ Jesus." That is, by an act of God's grace they are elevated to the plane of heaven-perfect holiness. They sit in glory, yea are filled with his "eternal glory." 2 Cor. 3:18. "Let the saints be joyful in glory."-Psa. 149:5. All who have received the second grace, which is accompanied with the eternal glory of God, are sitting in "heavenly places." Hallelujah!
Acts 19:2. "Have ye received the Holy Ghost since ye believed?" This text positively proves that the reception of the Holy Ghost is after men have become believers, and are born of God.
Eph. 1:13. "In whom, also, after that ye believed, ye were sealed with the Holy Spirit of promise."
1st. They believed. Now at the time they believed, what effect was produced? Let the Word answer. "With the heart man believeth unto righteousness."-Rom. 10:10. "Whosoever believeth that Jesus is the Christ is born of God."-1 John 1:5. "He that believeth on the Son of God, hath the witness in himself."-1 John 5:10. "All that believe are justified."-Acts 13:39.
2nd. After-not at the time they believed, but after they believed, they were sealed with the Holy Spirit of promise. He is the sanctifier. Rom. 15:16. In the name of Jesus we ask, What could be plainer? First, they "believed," were "born of God," "were justified." Afterward they were sealed with the Holy Spirit-were sanctified.
2 Tim. 3:16, 17. "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works." Here we see that the experience of perfection is received after we become a "man of God." Hence it is a second work of grace.
Eph. 4:11-13. "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, . . . till we all come . . . unto a perfect man, unto the measure of the stature of the fullness of Christ."
When sinners come to God, and meet the Bible conditions in repentance, he pardons them, and adopts them into his family. Thus they become saints. These saints he afterwards perfects, and to this end he has given the ministry. It is his will that every one of his saints attain to the experience of a perfect man, even to the measure of the stature of the fullness of Christ.
Acts 26:17, 18. "Delivering thee from the people, and from the Gentiles, unto whom I now send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me." Who, but those who are blinded by the "god of this world," can fail to see two degrees of grace in the above text ? Through the light of the gospel, people were to receive (1) the forgiveness of sins, (2) an inheritance among them that are sanctified.
Acts 20:32. "And now, brethren, I commend you to God and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified." Here the sanctified are said to possess an inheritance. The persons addressed being "brethren" have access to the same. It was not a development of the grace already possessed by them, but something that God was to give them through "the word of his grace." It was therefore a gospel privilege, a Bible state of grace.
John 15:1-11. "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 that beareth fruit he purgeth it, that it may bring forth more fruit.
Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye except ye abide in me. I am the vine, ye are the branches: . . . If a man abide not in me, he is cast forth as a branch and is withered; and men gather them, and cast them in the fire, and they are burned.... Herein is my Father glorified, that ye bear much fruit; . . . These things have I spoken unto you, that my joy might remain in you, and that your joy might be full."
Here again the two works are clearly set forth.
First. We are branches in Christ the "true vine." Ver. 1, 5. We become so by being taken out of the "wild olive tree"-Satan's kingdom-and grafted into the "tame olive tree"-Christ Jesus. Rom. 11:24; Col. 1:13. This induction into Christ is called a "new creation." Eph. 2:10. "If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new."- 2 Cor. 5:17. "There is therefore now no condemnation to them which are in Christ Jesus."-Rom. 8:1. All such must abide in Christ or be cast into "hell fire." Ver. 6. The conditions of abiding in Christ are: (1) Live without committing sin. 1 John 3:6. (2) Bear the fruit of the Spirit. Ver. 2. Gal. 5:22, 23. It cannot be denied that this induction into Christ is a work of God.
Second. Such as abide in Christ, and bear fruit, the Father purges, that they may bear more fruit. (Purgeth in the above text is taken from the Greek kathairo, and is defined in Young's Analytical Concordance, "to cleanse.") "He cleanseth it."-Interlinear Translation. "The blood of Jesus Christ his Son cleanseth us from all sin."-1 John 1:7. It may be well to observe that kathairo occurs in the Greek Testament fifty-seven times. It is translated as follows: "purge~" " clean, " "Pure, " "make clean, " "cleanse, " "be clean," "purification," "purifying." The word cleanse is derived from no other word, in the New Testament. Therefore purgeth in the above text denotes a moral cleansing. Could language more emphatically teach a second work of grace?
When a scion is engrafted, it always contains the sap and nature of its native tree: with this is mingled the sap and life of the new root. Now, before that graft could be purely and exclusively of the tree on which it stands, it must undergo a purgation from all the elements of the original root. So also we bring with us the Adamic nature. New born babes in Christ have this carnal nature in their hearts. 1 Cor. 3:1-3. But after they bear fruit in a justified experience, the Father purges out this carnal nature with the blood of Jesus.
It is not an outward pruning or self-culture, as many suppose; but an inward cleansing from inherited sin. It is not effected by growth, but by an application of the blood of Jesus. "Contrary to nature," young converts bear the unmixed "fruit of the Spirit," and the Father purges them that they may bring forth more (of the same kind of) fruit, and "that their joy may be full."