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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/26691-h.zip b/26691-h.zip Binary files differnew file mode 100644 index 0000000..0945179 --- /dev/null +++ b/26691-h.zip diff --git a/26691-h/26691-h.htm b/26691-h/26691-h.htm new file mode 100644 index 0000000..f801b06 --- /dev/null +++ b/26691-h/26691-h.htm @@ -0,0 +1,4143 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Style-Type" content="text/css" /> + <title> + The Project Gutenberg eBook of Sanctification, by J. W. Byers + </title> + <style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- +body { + margin-left: 10%; + margin-right: 10%; +} + + h1,h2,h3,h4,h5,h6 { + text-align: center; /* all headings centered */ + clear: both; +} + +p { + margin-top: .75em; + text-align: justify; + margin-bottom: .75em; +} + +hr { + width: 33%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; +} + +.pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: smaller; + text-align: right; +} /* page numbers */ + +table {margin: auto; text-align: center; width: 26em;} +td.tdl {text-align: left; padding-right: .5em;} +td.tdr {text-align: right; padding-left: .5em;} +td.page {font-size: 90%;} + +.transnote { background-color: #ADD8E6; color: inherit; margin: 2em 10% 1em 10%; font-size: 80%; padding: 0.5em 1em 0.5em 1em;} +.transnote p { text-align: left;} +a.correction {text-decoration: none; border-bottom: thin dotted red; color: inherit; background-color: inherit;} +a.correction:hover {text-decoration: none;} + +.bb {border-bottom: solid 2px;} + +.bl {border-left: solid 2px;} + +.bt {border-top: solid 2px;} + +.br {border-right: solid 2px;} + +.bbox {border: solid 2px;} + +.center {text-align: center;} + +.smcap {font-variant: small-caps;} + +.u {text-decoration: underline;} + + +/* Poetry */ +.poem { + margin-left:10%; + margin-right:10%; + text-align: left; +} + +.poem br {display: none;} + +.poem .stanza {margin: 1em 0em 1em 0em;} + +.poem span.i0 { + display: block; + margin-left: 0em; + padding-left: 3em; + text-indent: -3em; +} + +.poem span.i2 { + display: block; + margin-left: 2em; + padding-left: 3em; + text-indent: -3em; +} + +.poem span.i4 { + display: block; + margin-left: 4em; + padding-left: 3em; + text-indent: -3em; +} + +// --> +/* XML end ]]>*/ + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of Sanctification, by J. W. Byers + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Sanctification + +Author: J. W. Byers + +Release Date: September 23, 2008 [EBook #26691] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK SANCTIFICATION *** + + + + +Produced by Charlene Taylor, Carla Foust, Joel Erickson +and the Online Distributed Proofreading Team at +http://www.pgdp.net + + + + + + +</pre> + + +<div class="transnote"> + +<h3>Transcriber's note</h3> +<p>Minor punctuation errors have been corrected without notice. In the Table of Contents +the page number for the "The Holy Spirit of Promise" was incorrectly listed as "23"; it was +changed to "25". Other +obvious typographical errors have been corrected, and they are indicated with +a <a class="correction" title="like this" href="#tnotes">mouse-hover</a> +and are also listed at the +<a href="#tnotes">end</a>. +</p> +</div> + +<hr style="width: 65%;" /> + + + + + +<h1>SANCTIFICATION</h1> + +<p><br /></p> + +<h4>Wherefore Jesus also, that he might sanctify the people with +his own blood, suffered without the gate. Heb. 13:12.</h4> + +<p><br /></p> + +<h2>By J. W. BYERS</h2> +<h2>Printed in 1902 by GOSPEL TRUMPET COMPANY</h2> + + + +<hr style="width: 65%;" /> +<h2><a name="CONTENTS" id="CONTENTS"></a>CONTENTS</h2> + +<table summary="CONTENTS"> +<tr> +<td class="tdl">What Is Sanctification?</td> +<td class="tdr"><a href="#Page_5">5</a></td> +</tr> +<tr> +<td class="tdl">The Apostolic Experience</td> +<td class="tdr"><a href="#Page_11">11</a></td> +</tr> +<tr> +<td class="tdl">Consecration and Dedication</td> +<td class="tdr"><a href="#Page_19">19</a></td> +</tr> +<tr> +<td class="tdl">The Holy Spirit of Promise</td> +<td class="tdr"><a href="#Page_25">25</a></td> +</tr> +<tr> +<td class="tdl">Our Inheritance</td> +<td class="tdr"><a href="#Page_32">32</a></td> +</tr> +<tr> +<td class="tdl">Sanctified by Faith</td> +<td class="tdr"><a href="#Page_39">39</a></td> +</tr> +<tr> +<td class="tdl">The Subtraction Process</td> +<td class="tdr"><a href="#Page_45">45</a></td> +</tr> +<tr> +<td class="tdl">Christian Perfection</td> +<td class="tdr"><a href="#Page_51">51</a></td> +</tr> +<tr> +<td class="tdl">Holiness</td> +<td class="tdr"><a href="#Page_58">58</a></td> +</tr> +<tr> +<td class="tdl">The Vine and The Branches</td> +<td class="tdr"><a href="#Page_64">64</a></td> +</tr> +<tr> +<td class="tdl">Some Helpful Thoughts on Consecration</td> +<td class="tdr"><a href="#Page_69">69</a></td> +</tr> +<tr> +<td class="tdl">Questions and Answers</td> +<td class="tdr"><a href="#Page_76">76</a></td> +</tr> +<tr> +<td class="tdl">What Is Sanctification?</td> +<td class="tdr"><a href="#Page_90">90</a></td> +</tr> +</table> + +<p><span class='pagenum'><a name="Page_5" id="Page_5">[Pg 5]</a></span></p> + + + +<hr style="width: 65%;" /> +<h2><a name="What_is_Sanctification" id="What_is_Sanctification"></a>What is Sanctification?</h2> + + +<p>Scripturally, the word <b>sanctification</b> has three meanings: First, +separation; second, dedication; third, spirit-filling. Webster's +definition of it is as follows: "1. Sanctification is the act of God's +grace by which the affections of man are purified, or alienated from sin +and the world, and exalted to a supreme love of God; also, the state of +being thus purified or sanctified. 2. The act of consecrating, or +setting apart for a sacred purpose." "<b>Sanctifier.</b> One who sanctifies or +makes holy; specifically, the Holy Ghost." "<b>Sanctify.</b> 1. To set apart to +a holy or religious use. 2. To make holy or free from sin; to cleanse +from moral corruption or pollution; to make holy by detaching the +affections from the world and its defilements and exalting them to a +supreme love of God." Scripturally and practically, the terms +sanctification, holiness, purity, and perfection are synonymous. +<b>Holiness</b>, Separation: setting apart; sacredness. <b>Purity.</b> Cleanness; +chastity. <b>Perfection.</b> Completeness; wholeness. All this is comprehended +in one word, <b>sanctification</b>.</p> + +<p>It is evident that this term signifies much more in the New Testament +sense than it does in the Old Testament. In the Old Testament it meant +but a dedication, a setting apart to a holy use, as in the example of +the sanctification of the tabernacle and its contents—the altar and +laver, and all the vessels belonging thereto—and Aaron and his sons and +their garments. Lev. 8:10-30. In this dispensation of grace it means +infinitely more; for in that dispensation it was but an outward and +ceremonial work, but now it is an inwrought work, permeating and +purifying the affections through and through by the cleansing blood and +heavenly fire, and filling the dedicated temple, our body, with the Holy +Ghost, as in the example of the early church at Pentecost.</p> + +<p>The justified believer must meet the conditions of complete separation +and exclusive dedication of himself to God, in a sense that no guilty +sinner can do. This is the believer's part. He must purify himself. +"Every man that hath this hope in him purifieth himself, even as he is +pure."—1 John 3:3. "Having therefore these promises, dearly beloved, +let us cleanse ourselves from all filthiness of the<span class='pagenum'><a name="Page_6" id="Page_6">[Pg 6]</a></span> flesh and spirit, +perfecting holiness in the fear of God."—2 Cor. 7:1. This brings the +believer into the condition where God can fulfill his part. He can now +take exclusive possession of the dedicated temple, and sanctify it. "And +the very God of peace sanctify you wholly."—1 Thess. 5:23. "And they +were all filled with the Holy Ghost."—Acts 2:4. This brings the +believer into a more perfect spiritual relationship with God than when +simply justified.</p> + + +<h4>Sanctification A Bible Doctrine</h4> + +<p>"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.</p> + +<p>"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."—Acts 26:18.</p> + +<p>"Sanctify them through thy truth: thy word is truth.... And for their +sakes I sanctify myself, that they also might be sanctified through the +truth. Neither pray I for these alone, but for them also which shall +believe on me through their word."—John 17:17, 19, 20.</p> + +<p>"If a man therefore purge himself from these, he shall be a vessel unto +honour, sanctified, and meet for the master's use, and prepared unto +every good work."—2 Tim. 2:21.</p> + +<p>"That every one of you should know how to possess his vessel in +sanctification and honour."—1 Thess. 4:4.</p> + + +<h4>God Our Sanctifier</h4> + +<p>"And the very God of peace sanctify you wholly; and I pray God your +whole spirit and soul and body be preserved blameless unto the coming of +our Lord Jesus Christ. Faithful is he that calleth you, who also will do +it."—1 Thess. 5:23, 24.</p> + +<p>"Jude, the servant of Jesus Christ, and brother of James, to them that +are sanctified by God the Father, and preserved in Jesus Christ, and +called."—Jude 1.<span class='pagenum'><a name="Page_7" id="Page_7">[Pg 7]</a></span></p> + + +<h4>Sanctified In Christ</h4> + +<p>"Unto the church of God which is at Corinth, to them that are sanctified +in Christ Jesus." "But of him are ye in Christ Jesus, who of God is made +unto us wisdom, and righteousness, and sanctification, and +redemption."—1 Cor. 1:2, 30.</p> + + +<h4>Sanctified Through the Truth</h4> + +<p>"Sanctify them through thy truth; thy word is truth."—John 17:17. "That +he might sanctify and cleanse it with the washing of water by the +word."—Eph. 5:26.</p> + + +<h4>By The Blood of Jesus</h4> + +<p>"Wherefore Jesus also, that he might sanctify the people with his own +blood, suffered without the gate." "For if the blood of bulls and of +goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to +the purifying of the flesh: how much more shall the blood of Christ, who +through the eternal Spirit offered himself without spot to God, purge +your conscience from dead works to serve the living God?" "By the which +will we are sanctified through the offering of the body of Jesus Christ +once for all." "For by one offering he hath perfected for ever them that +are sanctified."</p> + +<p>"Of how much sorer punishment, suppose ye, shall he be thought worthy, +who hath trodden under foot the Son of God, and hath counted the blood +of the covenant, wherewith he was sanctified, an unholy thing, and hath +done despite unto the Spirit of grace?"—Heb. 13:12; 9:13, 14; 10:10, +14, 29.</p> + + +<h4>And The Holy Spirit</h4> + +<p>"That I should be the minister of Jesus Christ to the Gentiles, +ministering the gospel of God, that the offering up of the Gentiles +might be acceptable, being sanctified by the Holy Ghost."—Rom. 15:16. +"But we are bound to give thanks alway to God for you, brethren beloved +of the Lord, because God hath from the beginning chosen you to salvation +through sanctification of the Spirit and belief of the truth."—2 Thess. +2:13.<span class='pagenum'><a name="Page_8" id="Page_8">[Pg 8]</a></span></p> + +<p>These and many other texts of scripture teach us that sanctification is +a Bible doctrine. There is but one reason why some people can not see it +in the Bible—their eyes are blinded. All who are willing to yield +themselves to God and His word, will soon be taught this blessed truth. +Jesus prayed that His disciples might become sanctified. They had not +yet come into this experience. Jesus knew that they needed it. It was +His desire for their highest good. They were not able to go forth and +cope with the powers of sin. They had been under the teaching of the +Master and in His presence, and therefore were protected by Him from the +enemy; but now he was soon to be taken from them, and He knew that they +must be "endued with power from on high." Therefore He implored the +Father for the sanctification of the eleven; and not "for these alone," +but "for them also which shall believe on me through their word." This +reaches down through the entire gospel dispensation. It is His blessed +will that we all shall be sanctified. As justified believers, we each +are as needy of this grace as were the eleven disciples. It is +<a name="corr2" id="corr2"></a><a class="correction" href="#cn2" title="changed from 'indispensible'">indispensable</a> +for our spiritual welfare.</p> + +<p>Some are disposed to look upon this matter as optional with them; but +such is a mistake. The time comes in the experience of every true +believer when the Holy Spirit brings before him the conditions of a +definite and absolute consecration. A refusal to meet these conditions, +done ignorantly, will bring a cloud over our experience of justification +and, eventually, if persisted in wilfully, will bring us into God's +utter disapproval. "Therefore to him that knoweth to do good, and doeth +it not, to him it is sin."—Jas. 4:17.</p> + +<p>Sanctification is the normal state of the Christian. The Father, Son and +Holy Spirit are jointly interested in us, that we attain unto this +grace. Our unity with the Godhead is incomplete without it, so also is +our unity with each other; "For both he that sanctifieth and they who +are sanctified are all of one: for which cause he is not ashamed to call +them brethren."—Heb. 2:11. A heart washed and made pure by the blood of +Christ and filled with the Holy Spirit will always be in perfect +fellowship with divinity, and also with all other hearts of like +experience. The un<span class='pagenum'><a name="Page_9" id="Page_9">[Pg 9]</a></span>sanctified heart of the believer cannot be fully +satisfied, because of the consciousness of the presence of the carnal +nature, more scripturally called "our old man." Just what it is may not +perhaps be perfectly understood by the new convert, but that something +abnormal exists will soon be discovered, and there will be a longing in +the heart for an inward cleansing—a normal desire for the normal +experience. On the other hand, when this blessed experience is attained, +there comes with it the consciousness of inward purity which fully +satisfies the heart, and it can sing with the spirit and with the +understanding, "Hallelujah for the cleansing; it has reached my inmost +soul."</p> + +<p>For this purpose Christ gave himself for the church—"That he might +sanctify and cleanse it." God gave him to the world that whosoever +believes in him shall not perish, but have everlasting life, for our +justification; but Christ gave himself for the church, for our +sanctification.</p> + +<p>The gospel commission of the apostle Paul specifies clearly the doctrine +of sanctification, the "inheritance among them which are sanctified." He +could not have been faithful to this commission without leading souls +from "forgiveness of sins" into this "inheritance." His ministry and +epistles to the different churches prove his faithfulness. Upon his +first acquaintance with the brethren at Ephesus he asked them the +question, "Have ye received the Holy Ghost since ye believed?" And after +three years of faithful ministry in that city, upon the solemn event of +his departure from them, among his last words he reminds the church of +the "inheritance among all them which are sanctified." Then about four +years later, while a prisoner at Rome, he writes back to them his +epistle to the Ephesians, which in every chapter sparkles with beautiful +gems of thought upon the subject of sanctification. In his letter to the +church of Rome we are forcibly reminded that this doctrine was prominent +in his teaching, employing such terms as, "this grace wherein we stand" +(Rom. 5:2), "our old man is crucified," "that the body of sin might be +destroyed," "dead indeed unto sin," "free from sin" (Chap. 6), "married +to ... him who is raised from the dead" (Chap. 7), "present your bodies +a living sacrifice" (Chap. 12) "being sanctified by the<span class='pagenum'><a name="Page_10" id="Page_10">[Pg 10]</a></span> Holy Ghost" +(Chap. 15). These terms and others signify the precious experiences of +sanctification.</p> + +<p>In the first and second epistles to the Corinthians we also notice the +mention of this experience, and that there were some saints at Corinth +that were sanctified (1:2, 30), although some were not, and were told +that they were yet carnal. There were evidently only the two +classes—sanctified and justified, in the church there, the same as is +usually the case everywhere today. In speaking of the congregation, he +says "But ye are washed, but ye are sanctified, but ye are justified in +the name of the Lord Jesus, and by the Spirit of God."—1 Cor. 6:11. In +the second epistle, Chap. 7:1, he exhorts them: "Let us cleanse +ourselves from all filthiness of the flesh and spirit, perfecting +holiness in the fear of God," and among the closing words of this +letter, he says, "Be perfect."</p> + +<p>Thus we can see in all the epistles of this apostle, the theme of +sanctification. His personal testimony to the Galatians reads: "I am +crucified with Christ." His statement to the brethren at Philippi was: +"As many as be perfect"; to those at Colosse: "Ye are dead and your life +is hid with Christ in God," "Ye have put off the old man with his deeds, +and have put on the new man"; his teaching in the epistles to the +Thessalonians, showing them that sanctification is the will of God to +them, and his desire that the "God of peace sanctify you wholly." His +instructions to Timothy show how we may become a vessel "sanctified and +meet for the Master's use," and he refers to the fact that there were +some who "call on the Lord out of a pure heart." His letter to Titus, in +which he mentions how Jesus gave himself for us, that he might "purify +unto himself a peculiar people." These all add testimony to this +doctrine and the apostle's faithfulness in his ministry. Some scholars +think Apollos is the author of the epistle to the Hebrews; but whether +Paul or Apollos, it abounds with truth upon sanctification.</p> + +<p>All the other writers of the New Testament teach the same truth. James +says, "Purify your hearts, ye double-minded." Peter gives emphasis to +the doctrine of holiness: "Be ye holy," and that "we, being dead to +sins, should live<span class='pagenum'><a name="Page_11" id="Page_11">[Pg 11]</a></span> unto righteousness"; and desires that the God of all +grace "make you perfect, stablish, strengthen, settle you;" and that at +the coming of Christ "ye may be found of him in peace, without spot and +blameless." Jude addresses his epistle "to them that are sanctified," +and "preserved."</p> + +<p>Then when we search the writings of John we are almost overwhelmed with +glory, as we read his beautiful teachings upon this theme, which he so +clearly sets forth. God grant that we all may "walk in the light as he +is in the light," walking "even as he walked," that his love in us may +be "perfected," that we may prayerfully hold fast and abide in this +"unction from the Holy One," that the "anointing" may abide in us. Such +an experience can be realized only by every one that "purifieth himself +even as he is pure."</p> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_II" id="CHAPTER_II"></a>CHAPTER II</h3> + +<h2>The Apostolic Experience</h2> + + +<p>"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."—2 Tim. 3:16, 17.</p> + +<p>In our study of this theme we find that the word of God is our only +standard to prove that sanctification is a Bible doctrine. The +experience and testimony of the Bible writers and the other apostles of +the early church also prove to us and teach the nature of this doctrine +and its relative position to the experience of justification. It will be +important and profitable for us to review these experiences, not only to +establish the doctrine in our faith, but also to examine our own hearts +and see that our experiences are truly apostolic.</p> + +<p>The author of this treatise was sanctified at a time when there was a +battle raging against the doctrine as a second work of grace. He had +himself taken a stand against it for some years, because it did not seem +that the scriptures and apostolic testimonies were sufficiently clear to +establish the second-work doctrine. In this he had been blinded by the +theories on the opposing side, notwithstand<span class='pagenum'><a name="Page_12" id="Page_12">[Pg 12]</a></span>ing the brilliant +testimonies to the contrary of those whose lives were unimpeachable. Of +course it was impossible to consecrate for and receive the experience +under such circumstances, and consequently years of unsatisfactory +experience passed by, until at last the indisputable symptoms of inborn +depravity, and the deplorable weakness of the heart and will to cope +with the mighty power of the enemy, brought the struggling soul into +depths of despair at the feet of Jesus, crying, "Forgive me, O Lord, for +all my sad failures, and 'create in me a clean heart, O God.'" It was +not a question at this crisis about it being a second work of grace. The +crying need of the soul was a clean heart. It was all too evident that +the heart was not clean, and it was also evident that it was the will of +God, even my sanctification; and dear loved ones were daily proving by +life and testimony that the experience was attainable.</p> + +<p>It will be sufficient to say at present that the definite consecration +and definite faith in the definite promises of God brought the definite +experience. The inward struggle was over, and the soul had entered into +its promised land—the heavenly rest; "for we which have believed do +enter into rest."—Heb. 4:3. Experimentally, the question of the second +work was most thoroughly and satisfactorily answered, and it seemed as +clear as the noonday sun in a cloudless sky. The internal evidence was +overwhelming, and now it only remained necessary to become established +scripturally, which, by the study of the apostolic experiences and +testimonies, was by the anointing received in due time. Praise God!</p> + +<p>Were it not for the perverted teaching, every truly justified child of +God would soon be led by the Holy Spirit into this grace, because it is +the inheritance of the soul, and its normal state. The apostles before +Pentecost needed it, and so does every other child of God. Let us +briefly consider the experience of the apostolic brethren, both before +and upon their Pentecost.</p> + +<p><b>They were born of God before Pentecost.</b> This is very definitely +established by the following scriptures. "Whosoever believeth that Jesus +is the Christ is born of God"—1 John 5:1. "He saith unto them, But whom +say ye that I<span class='pagenum'><a name="Page_13" id="Page_13">[Pg 13]</a></span> am? And Simon Peter answered and said, Thou art the +Christ, the Son of the living God."—Matt. 16:15, 16. "But as many as +received him, to them gave he power to become the sons of God, even to +them that believe on his name: which were born, not of blood, nor of the +will of the flesh, nor of the will of man, but of God."—John 1:12, 13. +"Nathanael answered and saith unto him, Rabbi, thou art the Son of +God."—John 1:49. "Then saith he to Thomas, Reach hither thy finger, and +behold my hands; and reach hither thy hand, and thrust it into my side; +and be not faithless, but believing. And Thomas answered and said unto +him, My Lord and my God. Jesus saith unto him, Thomas, because thou hast +seen me, thou hast believed: blessed are they that have not seen, and +yet have believed."—John 20:27-29.</p> + +<p>This is sufficient to prove their experience, both before and after the +death and resurrection of Christ. Some would contend that the disciples +could not have been regenerated in a true New Testament sense before +Pentecost, because the plan of salvation was not finished before +Christ's death on the cross. If this were true, there is sufficient in +the foregoing text (John 20:27-29) to prove that the eleven were +enjoying the regenerating grace; for they all had at least as much faith +as Thomas, that Jesus is the Christ; and when Thomas was invited to +prove to his own satisfaction that Jesus had indeed risen from the dead, +he at once acknowledged him "My Lord and my God." This was after the +atonement for sin was made, and the disciples believed in him and beyond +doubt were justified and born of God in the perfect New Testament sense. +This not only is true of the eleven, but equally so of all who believed +that he arose from the dead; for he said, "Blessed are they that have +not seen and yet have believed."</p> + +<p>The language of the apostle to the Roman brethren (Chap. 10:9, 10) adds +to this testimony—"That if thou shalt confess with thy mouth the Lord +Jesus, and shalt believe in thine heart that God hath raised him from +the dead, thou shalt be saved. For with the heart man believeth unto +righteousness; and with the mouth confession is made unto salvation." +The apostle John says (1 John 2:29), "If<span class='pagenum'><a name="Page_14" id="Page_14">[Pg 14]</a></span> ye know that he is righteous, +ye know that every one that doeth righteousness is born of him." He also +says, "Every one that loveth is born of God, and knoweth God."—1 John +4:7.</p> + +<p><b>Their names were written in heaven.</b> "Notwithstanding in this rejoice +not, that the spirits are subject unto you; but rather rejoice, because +your names are written in heaven."—Luke 10:20. The critic will say that +this was said of the seventy and not of the twelve. Well, it was said of +the seventy, but how could it be less true of the twelve whom he had +previously chosen and sent out to preach the kingdom of God, to cast out +devils, and to heal the sick? It is likely that a number of those +seventy, if not all, were among the one hundred twenty at Pentecost. To +say the least concerning the spiritual standing of the twelve, they were +equal with the seventy.</p> + +<p><b>They were not of the world.</b> "If ye were of the world, the world would +love his own: but because ye are not of the world, but I have chosen you +out of the world, therefore the world hateth you."—John 15:19. "I have +given them thy word; and the world hath hated them, because they are not +of the world, even as I am not of the world.... They are not of the +world, even as I am not of the world." John 17:14,16.</p> + +<p><b>They kept the word of God.</b> "I have manifested thy name unto the men +which thou gavest me out of the world: thine they were, and thou gavest +them me; and they have kept thy word. For I have given unto them the +words which thou gavest me; and they have received them, and have known +surely that I came out from thee, and they have believed that thou didst +send me."—John 17:6, 8.</p> + +<p><b>They belonged to God.</b> "I pray for them: I pray not for the world, but +for them which thou hast given me; for they are thine. All mine are +thine, and thine are mine; and I am glorified in them."—John 17:9, 10.</p> + +<p>This was the spiritual condition of the eleven before Pentecost +testified to by Jesus himself. It is certainly a blessed condition—born +of God, their names written in heaven, not of the world. They belonged +to God, and they kept His word. Would that every professing follower of +Jesus were in this blessed state. It would produce a revo<span class='pagenum'><a name="Page_15" id="Page_15">[Pg 15]</a></span>lution in +Christendom. Does not this signify all that can possibly be comprehended +in justification?</p> + +<p>Then after the blood of Jesus had been shed and the ransom for sin paid, +he opened their understanding (Luke 24:45) that they might understand +the scriptures, how he should suffer and rise again from the dead. We +see that they believed in him the Redeemer, and now understood the +object of his suffering and death; but there was still a glorious work +of grace awaiting them, to be inwrought by the Holy Ghost, the +sanctifier.</p> + +<p><b>They were not yet sanctified</b>, and for this reason Jesus prayed for them +as he did. He well knew that they could not be kept from the evil of the +world in a manner that would prove satisfactory to themselves and the +Father, unless there should be accomplished in them more than had yet +been done. Therefore he prayed, "Sanctify them through thy truth, thy +word is truth."—John 17:17.</p> + +<p><b>They had not yet received the Holy Ghost.</b> "And, behold, I send the +promise of my Father upon you: but tarry ye in the city of Jerusalem, +until ye be endued with power from on high."—Luke 24:49. "For John +truly baptized with water: but ye shall be baptized with the Holy Ghost +not many days hence."</p> + +<p><b>This promise was fulfilled.</b> "And when the day of Pentecost was fully +come, they were all with one accord in one place. And suddenly there +came a sound from heaven as of a rushing mighty wind, and it filled all +the house where they were sitting. And there appeared unto them cloven +tongues like as of fire, and it sat upon each of them. And they were all +filled with the Holy Ghost."—Acts 2:1-4.</p> + +<p>We will presently consider the testimony of the apostle Peter with +reference to this experience at Pentecost, but will first notice the +experience of</p> + + +<h4>Cornelius And His Household</h4> + +<p>This brother was a devout man; he feared God with all his house; he +prayed to God always and gave much alms, which were accepted of God and +were had in remembrance in his sight; he had a good report. God heard +his prayers, accepted him, and answered his prayers; and he and his<span class='pagenum'><a name="Page_16" id="Page_16">[Pg 16]</a></span> +household were all anxious to hear the preaching of Peter, testifying, +"Now therefore are we all here present before God, to hear all things +that are commanded thee of God."—Acts 10:33.</p> + +<p>This was not a company of sinners. Peter did not preach repentance to +them. Although they were Gentiles and did not have the privileges that +many others had and were not acquainted with the apostles, they were +acquainted with God. Peter expressed his surprise at this, saying, "Of a +truth, I perceive that God is no respecter of persons: but in every +nation he that feareth him, and worketh righteousness, is accepted with +him." Acts 10:34, 35. Here Peter testifies both to the righteousness and +to the acceptance with God of this household.</p> + +<p>From Peter's statement in Acts 11:14, in his testimony to the church +concerning this event, a doubt might arise as to this company being +saved in the full New Testament justification. He refers to the words of +the angel in his message to Cornelius, instructing him to send for +Peter, "Who shall teach thee words whereby thou and all thy house shall +be saved." But this statement in itself cannot be interpreted to mean +that this company were not already justified. We have a parallel +statement of Peter in his testimony to the church upon another occasion, +when he again refers to the grace of God to the Gentile world, saying +(Acts 15:10, 11), "Now therefore why tempt ye God, to put a yoke upon +the neck of the disciples, which neither our fathers nor we were able to +bear? But we believe that through the grace of the Lord Jesus Christ we +shall be saved, even as they." The term "saved" in both these instances +signifies more than justification; for truly Peter and the disciples to +whom he was speaking in this last instance were justified.</p> + +<p>The household of Cornelius were ready with open hearts to receive all +that God had for them, and while Peter spoke the word of God to them +"the Holy Ghost fell on all them which heard the word." This experience +was identical in character with that of the Jewish saints at Pentecost.<span class='pagenum'><a name="Page_17" id="Page_17">[Pg 17]</a></span></p> + + +<h4>Peter's Testimony</h4> + +<p>In rehearsing this wonderful event to the brethren and apostles at +Jerusalem he testified to the unquestionable leading of the Spirit to +this company of believers. He said (Acts 11:15, 17), "And as I began to +speak, the Holy Ghost fell on them, as on us at the beginning. Forasmuch +then as God gave them the like gift as he did unto us, who believed on +the Lord Jesus Christ; what was I, that I could withstand God?" Upon +another occasion at Jerusalem Peter again spoke of the same event, +saying, "And God, which knoweth the hearts, bare them witness, giving +them the Holy Ghost, even as he did unto us; and put no difference +between us and them, purifying their hearts by faith."—Acts 15:8, 9. +But Peter testified to the fact that the Gentiles are placed upon a +level with the Jews, not only in the reception of the Holy Spirit, but +in the experience of cleansing. He testified to these two phases of +sanctification, equally wrought in the hearts of the Jews and Gentiles, +making "no difference between us and them"; and in this same testimony +he plainly states that "purifying their hearts" was an experience +co-incident with the reception of the Holy Ghost—"giving them the Holy +Ghost," "purifying their hearts," "even as he did unto us." Opposers of +this truth have argued that Peter's statement, "purifying their hearts," +in the Greek text reads, "having purified their hearts," the +<a name="corr3" id="corr3"></a><a class="correction" href="#cn3" title="changed from 'words'">word</a> +"having" signifying that their hearts were purified previous to the +event of their reception of the Holy Ghost; but this objection has no +foundation in scripture, history, or experience. If there could be a +shadow of meaning in this form of this word in the Greek text, to +signify that the "purifying their hearts" occurred prior to the +outpouring of the Holy Ghost, it simply has reference to the order of +these two phases of sanctification, which were effected within them upon +this occasion.</p> + +<p>It is evident that in the divine order of sanctification purifying the +heart by faith is preparatory to the outpouring of the Holy Spirit. He +must have a pure heart in which to make his abode. However, there is no +lapse of time perceptible between the <b>negative</b> and <b>positive</b> phase of +sanctification. How easily this is understood by those who have<span class='pagenum'><a name="Page_18" id="Page_18">[Pg 18]</a></span> truly +received the Pentecostal experience. How the "anointing" teaches us and +witnesses in our hearts to the testimony of Peter; but to those who have +not yet had their Pentecost, and especially such as are blinded by +theory and the doctrines of men, there is likely to be discussion and +argument of words. The apostles and brethren at Jerusalem had no +argument to make when Peter rehearsed his experience. They simply +"glorified God."</p> + + +<h4>Paul's Testimony</h4> + +<p>"Nevertheless, brethren, I have written the more boldly unto you in some +sort, as putting you in mind, because of the grace that is given to me +of God, that I should be the minister of Jesus Christ to the Gentiles, +ministering the gospel of God, that the offering up of the Gentiles +might be acceptable, being sanctified by the Holy Ghost."—Romans 15:15, +16.</p> + +<p>This testimony agrees with Peter in his account of the outpouring of the +Holy Ghost upon the Gentile believers. It is not plainly stated that +Paul has reference to this event in his testimony quoted, yet we can see +clearly that he does have reference to the experience of sanctification, +and that it is identical with that of all believers, being a specific +work of the Holy Ghost.</p> + + +<h4>Experiences of the Brethren at Samaria</h4> + +<p>"Then Philip went down to the city of Samaria, and preached Christ unto +them. But when they believed Philip preaching the things concerning the +kingdom of God, and the name of Jesus Christ, they were baptized, both +men and women."—Acts 8:5, 12. About three years prior to this time +there was a greater One than Philip at Samaria preaching the words of +life, and many more than the woman at the well believed, and they said +to the woman, "Now we believe, not because of thy saying: for we have +heard him ourselves, and know that this is indeed the Christ, the +Saviour of the world."—John 4:42. This was an effectual introduction of +the gospel, and when Philip went to that city he found much good soil +for the precious word in the name of Jesus Christ. There is no room for +doubt as to the acceptable condition of these converts. They believed<span class='pagenum'><a name="Page_19" id="Page_19">[Pg 19]</a></span> +in the name of Jesus and were baptized. Some had doubtless remained firm +believers since Jesus' visit to that city; others believed through the +preaching of Philip. Certainly they were justified by faith in the name +of Jesus, but like the disciples before Pentecost they were not yet +sanctified, and when the apostles at Jerusalem heard of this work of +grace at Samaria they sent down Peter and John, "who when they were come +down, prayed for them, that they might receive the Holy Ghost: (For as +yet he was fallen upon none of them: only they were baptized in the name +of the Lord Jesus) then laid they their hands on them, and they received +the Holy Ghost."—Acts 8:15-17.</p> + +<p>How clearly the inspired record here proves the second work of grace, +and how beautifully this event harmonizes with the others relative to +the outpouring of the Holy Spirit. And then, how glorious to have an +experience like it in our own hearts. Praise God for this glorious, +vivid, and living reality which by its divine power pales every theory +into utter obscurity.</p> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_III" id="CHAPTER_III"></a>CHAPTER III.</h3> + +<h2>Consecration and Dedication</h2> + + +<p>"I beseech you therefore, brethren, 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."—Romans 12:1, 2.</p> + +<p>In this chapter we will notice the scriptures upon the theme of +consecration and dedication—the important step necessary on the part of +the justified believer, before he can enter into this blessed grace of +entire sanctification.</p> + +<p>We find that in the old dispensation everything that was to be employed +in the service of God necessarily had to be consecrated. In the +tabernacle and temple service every vessel and article of furniture, +even the smallest spoon, the tongs, and snuffers, together with the +building itself, and all the priests and their garments, were +conse<span class='pagenum'><a name="Page_20" id="Page_20">[Pg 20]</a></span>crated wholly unto God, to be used for no other purpose than +divine service. This setting apart for holy service was the Old +Testament sanctification. The setting apart of these things, together +with the ceremonial application of what God had ordained to be used in +this dedication, was acceptable in his sight.</p> + +<p>This consecration in the old dispensation is but a shadow of the new. It +was God's own way of sanctification—making things holy unto himself. +The mere declaration on the part of Moses, in the consecration of these +things, that they were now holy, would not have been sufficient without +the careful observance of the application of the blood of animals and +the holy anointing oil, which were typical of the blood of Jesus and the +Holy Spirit. Some of the articles of the tabernacles and temple were +sanctified simply by a setting apart and sprinkling with oil (Lev. +8:10), while others required the application of oil and blood. Lev. +8:11, 15. In the consecration of Aaron and his sons the anointing oil +and the blood were applied. Without this they would not have been +sanctified. Lev. 8:30. The apostle speaks of this in his letter to the +Hebrews—"For if the blood of bulls and of goats, and the ashes of a +heifer sprinkling the unclean, sanctifieth to the purifying of the +flesh: how much more shall the blood of Christ, who through the eternal +Spirit offered himself without spot to God, purge your conscience from +dead works to serve the living God?"—Heb. 9:13.</p> + +<p>The importance of an exclusive dedication to the service of God should +impress our minds with deep solemnity. Anything held back from such a +dedication would most certainly have been rejected in the old +dispensation, and truly it is the same in the new. Many professing to +follow Jesus into a thorough consecration, are at heart disposed to keep +back some treasured idol. Many have doubtless made a profession of +sanctification, and yet have never made a definite consecration. Such +are deceived, and never know the joys of this glorious experience. The +cleansing blood and the Holy Spirit will never be applied to the heart +that is not absolutely consecrated.</p> + +<p>It is both scriptural and logical that we present our bodies a living +sacrifice, not only for service but for actual sacrifice in a definite +and absolute consecration. We have<span class='pagenum'><a name="Page_21" id="Page_21">[Pg 21]</a></span> no bad things to present to the Lord +in this consecration; for we are not sinners. We would not be proper +candidates for sanctification if we were clinging to anything sinful. +Everything sinful must be forsaken and denounced by the guilty sinner +when he comes to God for pardon. Otherwise he would never be forgiven of +his sins. The world, the flesh, and the devil are forsaken in true +repentance. "Denying ungodliness and worldly lusts, we should live +soberly, righteously, and godly, in this present world." Therefore all +sinful things are laid aside forever in repentance. This is the Bible +signification of repentance: To give up all sinful things. But the Bible +signification of consecration is to present to Jesus all the sacred +treasures of our hearts—give up all our good things.</p> + +<hr style="width: 45%;" /> + +<p>No sinner can make a definite Bible consecration; for he has no good +things to bring to God. He is guilty and condemned in the sight of God. +It is the justified believer who has learned by experience that his +inward spiritual condition is not yet satisfactory. It may have been for +a time; but he sooner or later becomes aware that there is a deeper work +of grace needed. He doubts not that he is justified, but knows that +something more must be wrought within. Through the ministry of the word +of God and the blessed guidance of the Holy Spirit, he is soon taught +that a definite consecration must be made as one of the Bible conditions +for sanctification. Now comes the searching and far-reaching question: +Are you willing to make this consecration? This means everything to the +soul. All the sacred God-given treasures around which the heart's +affections have so closely entwined, and which have become a part of the +very life itself, are now required to be yielded up to Jesus as a +voluntary offering. There is no danger that anything will be forgotten; +for the heart-searching eye of God will reveal every hidden treasure, +and make known the depths of meaning to the soul, which will be +astounded to know as never before how much it means to lay all of itself +and sacred treasures at the feet of Jesus. There comes an inward +struggle, perhaps. The heart's affections tighten around the sacred +objects of its love, until they seem dearer than ever before; but while +this is being done there comes a<span class='pagenum'><a name="Page_22" id="Page_22">[Pg 22]</a></span> sadness stealing over the soul; for +whereas these objects seem so sacred and precious, there is a +consciousness within that Jesus is slighted. The affections are divided +between Jesus and these treasures. He asks the question, "Lovest thou me +more than these?" You can answer, "Yes, Lord; thou knowest that I love +thee." But must I give up these treasures, these sacred things of my +heart for thee? Can not I have both them and thee? This is where death +must set in. Thank God, it is the death-route, the only road to this +glorious Canaan of soul-rest.</p> + +<p>It soon becomes a significant fact thoroughly understood that Jesus +requires the undivided heart and every affection. You cannot refuse him. +He has done too much for you. He suffered without the gate that he might +sanctify you with his own blood. He gave himself for the church that he +might sanctify and cleanse it; and now how can you withhold anything +from him? He has a just right to all your affections. He gave his all +for you, and now it is right that you should give your all for him. He +sacrificed his life for you; now you are brought to the sacrifice of +your life for him—a living sacrifice. You see that this claim is right +and just. It is a reasonable requirement on his part; a "reasonable +service" on your part.</p> + +<p>But, dear reader, the question must be answered. Are you going to yield? +You may answer, Yes; but the Lord requires you to do so at once. Usually +when the soul is brought face to face with this consecration and begins +to become willing to yield up its treasures, it lets go the easiest ones +first, and as one by one they are counted over to the Lord there comes a +final struggle; the dearest one of all is now before you. The emotions +of the heart begin to deepen as the affections cling to this treasure. +Everything has now centered upon this one object. It is to be sacrificed +for Jesus or he must be sacrificed for it. Which will it be? It must be +Jesus only. Much reasoning may arise upon this important matter, but all +is vain. There must be the yielding. You must say from the depths of +your soul, "Thy will be done." You have often said this before, but it +never meant nearly what it does now. You truly feel the agonies of +death. Were you to be laid on your death-bed or in your<span class='pagenum'><a name="Page_23" id="Page_23">[Pg 23]</a></span> coffin, there +would be no greater separation from everything of this earth than this. +No loved one can now go with you. No treasure can be kept as your own. +The lone, dark vale must be crossed. No sympathy of friend can follow +you. Everything must be left behind. Dear reader, this is a critical +moment. The destiny of your soul is hanging upon a single thread. You +are swinging out over the deep precipice—clinging, clinging, clinging. +Jesus demands that you let go and drop completely into his will. You +desire to do this, but your soul shrinks. It seems so dark below. Many a +one has here taken counsel with his own soul and decided to swing back +upon the side of self, thereby losing incalculable wealth, and missing +this glorious soul-rest which "remaineth therefore ... for the people of +God." O dear soul, do not fail to labor to enter in! Let the death +struggle continue until it has completed its work—until you have truly +ceased from your own works. The floodgates of heaven are ready to open +and fill you with such glory that it will cause this old world to fade +out of sight; but not until you can cheerfully and willingly let go and +say to Jesus, "Thy will be done." Your Pentecost is just in reach. Will +you have it, or will you not?</p> + +<p>In the dedication of the tabernacle we have a beautiful type of the +dedication of ourselves to this "reasonable service" of God. The +erection of the tabernacle, the placing of all the furniture, and the +arrangement of the entire structure had to be made in every respect +"according to the pattern" shown to Moses on the mount. In the +completion of all the work, we read in Ex. 40 that it was now all done +"as the Lord commanded Moses." He might have thought it did not matter +much about some of these things, and that the Lord would not require +every small thing to be done according to the pattern; but no matter +what he might have thought, he knew that obedience to every requirement +of the Lord was his only safety; so he made everything according to the +pattern. In verse 33 the record says, "So Moses finished the work."</p> + +<p>Dear soul, can this be said of you? Have you finished the work? Have you +ceased from your own works? You must reach this point in your +consecration, so you can realize just as definitely as Moses did, that +you have truly fin<span class='pagenum'><a name="Page_24" id="Page_24">[Pg 24]</a></span>ished the work. When this was the condition in the +dedication of the tabernacle, "a cloud covered the tent of the +congregation, and the glory of the Lord filled the tabernacle. And Moses +was not able to enter into the tent of the congregation, because the +cloud abode thereon, and the glory of the Lord filled the tabernacle." +V. 34. When Moses had finished the work and the dedication was complete, +the glory of the Lord came into the tabernacle. So it is with the +consecrated heart; the glory of the Lord will fill it.</p> + +<p>In the dedication of the temple we also have a type of this Pentecostal +experience. "Solomon, and all the congregation of Israel that were +assembled unto him before the ark, sacrificed sheep and oxen, which +could not be told nor numbered for multitude."—2 Chron. 5:6. See the +sacrifice unto the Lord. Nothing was too great; everything was fully +yielded up to him without reserve. "And it came to pass, when the +priests were come out of the holy place: (for all the priests that were +present were sanctified, and did not then wait by course: also the +Levites which were the singers, all of them of Asaph, of Heman, of +Jeduthun, with their sons and their brethren, being arrayed in white +linen having cymbals and psalteries and harps, stood at the east end of +the altar, and with them an hundred and twenty priests sounding with +trumpets:) it came even to pass, as the trumpeters and singers were as +one, to make one sound to be heard in praising and thanking the Lord; +and when they lifted up their voice with the trumpets and cymbals and +instruments of musick, and praised the Lord, saying, For he is good; for +his mercy endureth forever: that then the house was filled with a cloud, +even the house of the Lord; so that the priests could not stand to +minister by reason of the cloud; for the glory of the Lord had filled +the house of God."—2 Chron. 5:11-14. Thus we see that when the +sacrifice was complete and everything was in perfect order, the glory of +God filled the temple.</p> + +<p>This was but a type of the day of Pentecost at Jerusalem. In the type, +the glory of the Lord filled the consecrated temple. In the antitype, +the consecrated hearts (the temples of the Holy Ghost) were filled with +the glory of the Lord. Now this is just what Jesus will do with every +consecrated heart today. "He shall baptize you with the<span class='pagenum'><a name="Page_25" id="Page_25">[Pg 25]</a></span> Holy Ghost and +with fire."—Matt. 3:11. But the consecration must be complete. It is +reasonable that Jesus should require us to yield up everything to him. +Our hearts cannot be purified until every affection is yielded. He +requires this for our own highest good. He wants the supreme right of +way so that he can work his own will in our entire being. He wants the +absolute control, so that he can get between us and everything. Praise +his name! this is for our benefit, which we will plainly see when once +we have paid the full price. When his will is completely wrought in us, +then he will with himself freely give us all things for our greatest +good and his highest glory. Even an hundredfold shall be our delightful +portion. But the loss of all things must precede this wonderful +increase. An absolute death must precede this abundant life. Then and +then only can the Holy Ghost come into and possess the temple. Oh, that +every professed believer in Jesus might see the importance of this +consecration! The suffering of death is serious indeed; but the +unspeakable glory that follows causes the enraptured soul to be +astonished at the marvelous gain for so small a loss. The perfect love +of Jesus now flows from his heart into the one which has yielded its all +to him. The undivided affections now feel the blessedness of perfect +unity with him—married indeed to him who is raised from the dead.</p> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_IV" id="CHAPTER_IV"></a>CHAPTER IV</h3> + +<h2>The Holy Spirit of Promise</h2> + + +<p>The Holy Spirit was promised through the prophets. "Until the spirit be +poured upon us from on high, and the wilderness be a fruitful field, and +the fruitful field be counted for a forest. Then judgment shall dwell in +the wilderness, and righteousness remain in the fruitful field. And the +work of righteousness shall be peace; and the effect of righteousness +quietness and assurance forever. And my people shall dwell in a +peaceable habitation, and in sure dwellings, and in quiet resting +places."—Isa. 32:15-18.</p> + +<p>"And I will give them one heart, and I will put a new<span class='pagenum'><a name="Page_26" id="Page_26">[Pg 26]</a></span> spirit within +you; and I will take the stony heart out of their flesh, and will give +them a heart of flesh: that they may walk in my statutes, and keep mine +ordinances, and do them: and they shall be my people, and I will be +their God."—Ezek. 11:19, 20. "For I will pour water upon him that is +thirsty, and floods upon the dry ground: I will pour my spirit upon thy +seed, and my blessing upon thine offspring: and they shall spring up as +among the grass, as willows by the water courses."—Isa. 44:3, 4.</p> + +<p>"Then will I sprinkle clean water upon you, and ye shall be clean: from +all your filthiness, and from all your idols, will I cleanse you. A new +heart also will I give you, and a new spirit will I put within you: and +I will take away the stony heart out of your flesh, and I will give you +an heart of flesh. And I will put my spirit within you, and cause you to +walk in my statutes, and ye shall keep my judgments, and do them. And ye +shall dwell in the land that I gave to your fathers; and ye shall be my +people, and I will be your God."—Ezek. 36:25-28.</p> + +<p>"And it shall come to pass afterward, that I will pour out my spirit +upon all flesh; and your sons and your daughters shall prophesy, your +old men shall dream dreams, and your young men shall see visions: and +also upon the servants and upon the handmaids in those days will I pour +out my spirit."—Joel 2:28, 29.</p> + +<p><b>Promised through Christ.</b> "And, behold, I send the promise of my Father +upon you: but tarry ye in the city of Jerusalem, until ye be endued with +power from on high."—Luke 24:49. "But whosoever drinketh of the water +that I shall give him shall never thirst; but the water that I shall +give him shall be in him a well of water springing up into everlasting +life."—John 4:14. "He that believeth on me, as the scripture hath said, +out of his belly shall flow rivers of living water. (But this spake he +of the Spirit, which they that believe on him should receive: for the +Holy Ghost was not yet given, because that Jesus was not yet +glorified.)"—John 7:38, 39.</p> + +<p>"If ye love me, keep my commandments. And I will pray the Father, and he +shall give you another Comforter, that he may abide with you forever; +even the Spirit of<span class='pagenum'><a name="Page_27" id="Page_27">[Pg 27]</a></span> truth; whom the world cannot receive, because it +seeth him not, neither knoweth him: but ye know him; for he dwelleth +with you, and shall be in you. At that day ye shall know that I am in my +Father, and ye in me, and I in you. But the Comforter, which is the Holy +Ghost, whom the Father will send in my name, he shall teach you all +things, and bring all things to your remembrance, whatsoever I have said +unto you."—John 14:15-17, 20, 26. "But when the Comforter is come, whom +I will send you from the Father, even the Spirit of truth, which +proceedeth from the Father, he shall testify of me."—John 15:26.</p> + +<hr style="width: 45%;" /> + +<p>"Nevertheless I tell you the truth; It is expedient for you that I go +away: for if I go not away, the Comforter will not come unto you; but if +I depart, I will send him unto you. And when he is come, he will reprove +the world of sin, and of righteousness, and of judgment: of sin, because +they believe not on me; of righteousness, because I go to my Father, and +ye see me no more; of judgment, because the prince of this world is +judged. I have yet many things to say unto you, but ye cannot bear them +now. Howbeit when he, the Spirit of truth, is come, he will guide you +into all truth: for he shall not speak of himself; but whatsoever he +shall hear, that shall he speak: and he will show you things to come. He +shall glorify me: for he shall receive of mine, and shall show it unto +you. All things that the Father hath are mine: therefore said I, that he +shall take of mine, and shall show it unto you."—John 16:7-15. "John +truly baptized with water; but ye shall be baptized with the Holy Ghost +not many days hence."—Acts 1:5.</p> + + +<h4>A Fulfillment of This Promise</h4> + +<p>"And when the day of Pentecost was fully come, they were all with one +accord in one place. And suddenly there came a sound from heaven as of a +rushing mighty wind, and it filled all the house where they were +sitting. And there appeared unto them cloven tongues like as of fire, +and it sat upon each of them. And they were all filled with the Holy +Ghost."—Acts 2:1-4.<span class='pagenum'><a name="Page_28" id="Page_28">[Pg 28]</a></span></p> + + +<h4>A Testimony of Its Fulfillment</h4> + +<p>"But this is that which was spoken by the prophet Joel; and it shall +come to pass in the last days, saith God, I will pour out of my Spirit +upon all flesh: and your sons and your daughters shall prophesy, and +your young men shall see visions, and your old men shall dream dreams: +and on my servants and on my handmaidens I will pour out in those days +of my Spirit; and they shall prophesy.... This Jesus hath God raised up, +whereof we all are witnesses. Therefore being by the right hand of God +exalted, and having received of the Father the promise of the Holy +Ghost, he hath shed forth this, which ye now see and hear."—Acts +2:16-18, 32, 33.</p> + + +<h4>To Whom Is This Promised?</h4> + +<p>"Then Peter said unto them, Repent, and be baptized every one of you in +the name of Jesus Christ for the remission of sins, and ye shall receive +the gift of the Holy Ghost. For 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."—Acts 2:38, 39.</p> + +<p>"And we are his witnesses of these things; and so is also the Holy +Ghost, whom God hath given to them that obey him."—Acts 5:32. "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.</p> + +<p>"That I should be the minister of Jesus Christ to the Gentiles, +ministering the gospel of God, that the offering up of the Gentiles +might be acceptable, being sanctified by the Holy Ghost."—Rom. 15:16. +"But we are bound to give thanks always to God for you, brethren beloved +of the Lord, because God hath from the beginning chosen you to salvation +through sanctification of the Spirit and belief of the truth."—2 Thess. +2:13.</p> + +<p>In a previous chapter we have noticed that the Holy Ghost experience of +the apostles and all those of the early church was the same; and we see +definitely by the texts just quoted that it is the design of God that +all believers receive it. Also we have seen that this Holy Ghost +exper<span class='pagenum'><a name="Page_29" id="Page_29">[Pg 29]</a></span>ience is a subsequent one to regeneration, and identical with +sanctification. Every young convert who has truly been regenerated, will +in due time find that something more needs to be done in his heart +before he can fully realize an experience that will correspond with the +fulfillment of the many exceeding great and precious promises of the +Holy Ghost.</p> + +<p>The Scriptures clearly teach us that regeneration is a work of the Holy +Spirit. "For by one Spirit are we all baptized into one body."—1 Cor. +12:13. This does not have reference to the Pentecostal baptism, but to +the work of the Holy Spirit in regeneration, inducting us into the body +of Christ, the church. This is very different from the baptism with the +Holy Ghost. In regeneration the Holy Ghost baptizes the believer into +Christ; in sanctification Christ baptizes the believer with the Holy +Ghost. "He shall baptize you with the Holy Ghost and with fire."—Matt. +3:11.</p> + +<p>This latter is the sanctification and Pentecostal experience. Both are +spiritual experiences. When reading these wonderful promises by the +prophets, we can clearly distinguish the two works of grace foretold.</p> + +<p>The birth of the Spirit (John 3:3-8), or that experience which inducts +us into Christ, must necessarily precede the experience of +sanctification. The Holy Ghost will never come into the temple to abide +until he has first gained possession of the same. The heart must first +be both justified and fully consecrated before the divine Guest can make +it his exclusive and permanent abode. This glorious grace of +sanctification does not detract from the marvelous work of +justification. Both have their import and place in God's wonderful +redemption plan, and stand out distinctly in many of the scriptures; and +yet we occasionally hear of some who say of this beautiful doctrine that +it is not taught in the word of God. Why such remarks are made is simply +because of a misconception of the glorious redemption plan—in some +instances it is owing to the perverted doctrines of men, while in others +it may be because of a perverted individual experience of justification. +To the willing and obedient heart, God will impart knowledge and +understanding of his sweet and glorious soul-rest.<span class='pagenum'><a name="Page_30" id="Page_30">[Pg 30]</a></span></p> + +<p>Oh, let us praise and magnify the Lord for his wonderful grace that he +has so abundantly supplied through repentance toward God and faith +toward our Lord Jesus Christ, that he is so willing and ready to remove +from our hearts the guilt of all our sins and transgressions, and +remember them against us no more forever, and then bestow upon us this +blessed inheritance among them which are sanctified by faith that is in +Christ Jesus! Would that every justified believer might be kept from all +the perverted doctrines of men, so that the heart could receive the +knowledge of the pure word of God and become instructed in the doctrine +of the Holy Ghost life. The promise of the Father which the resurrected +Christ said he would send upon his justified disciples was no more a +promise for them than for every justified believer throughout the gospel +dispensation. Why then should any of us come short of entering into this +blessed covenant of an entire consecration and receiving the fulfillment +of the promise? Thank God it is for us and our children and to all that +are afar off.</p> + +<p>Until the believer reaches this grace, he is not in his normal spiritual +condition, and cannot live the Christ-life in a manner that is perfectly +satisfactory to his own heart. The great need is a clean heart and the +indwelling Holy Spirit, without which there is not the power within at +all times to withstand every evil attack of the enemy with perfect +victory. Jesus knew this need in his disciples. Their usefulness in the +world could not be satisfactory until they received the fulfillment of +the promise. They had been useful in his hands and under his personal +guidance in the ministry of the gospel of the kingdom. They had already +by his help been able to bear fruit, but it was the will of the Father +that they should bear more fruit, through the power of the Spirit-filled +life; hence they were not to depart from Jerusalem until they were +endued with power from on high. "Ye shall receive power after that the +Holy Ghost is come upon you." How many of the dear people of God today +have never had their Pentecost! Some are out in the world preaching the +gospel with no deeper spiritual experience than that of the disciples +before they tarried at Jerusalem. Many have mistaken some natural +ability for the power of the Holy Ghost. Others have accepted the +doctrine of sanc<span class='pagenum'><a name="Page_31" id="Page_31">[Pg 31]</a></span>tification theoretically—made a formal consecration +and claimed the experience, but have never received the Holy Ghost. +Dearly beloved brethren and sisters, let us entreat you to tarry and do +not depart from your positive death bed consecration, until you are +endued with power from on high. It is the will of the Father that you +receive the Holy Spirit to possess your being—the consecrated +temple—and make your life from this moment a reproduction of the life +of Jesus. He is not here now as he was during his earthly ministry, but +the Father has designed that the Holy Spirit should dwell in the hearts +of consecrated men and women who shall go forth into the world and be +witnesses unto Jesus—representatives that will live the Christ-life in +this world, so that men may plainly see his character and fruits in us. +When Jesus ascended to the throne, he by no means intended that his +people should be left comfortless, or deprived of his presence; but +rather, he said, "It is expedient for you that I go away."</p> + +<p>The "Comforter, which is the Holy Ghost," is the divine executive of +Jesus. He was the power and life in Jesus when here in his redemption +work, and when he ascended to his throne in heaven the Holy Ghost +descended to earth to carry on this glorious redemption work to the end +of the world. But he must have human instrumentality through which to +work. Where he can find a truly consecrated temple, there he makes his +abode, and taking full control of the entire being, performs the perfect +will of God through this instrumentality. This is why the apostles were +so much more useful after Pentecost than before. They were now fully +possessed by the Holy Ghost, and in, through faith in, the name of Jesus +were enabled to shake the world. Jesus has left his name here on earth. +Through it the Holy Spirit now effects this great redemption. He cannot +do this by himself. He cannot "reprove the world of sin, of +righteousness, and of judgment," only as he can find consecrated hearts +on earth in which to abide. The Spirit-filled lives of the people are +the only factors that can be used in the hand of God to produce +apostolic results in these perilous days in which we live. This final +reformation was unquestionably begun by the power of the Holy Spirit, +and will never be completed by any other power. It<span class='pagenum'><a name="Page_32" id="Page_32">[Pg 32]</a></span> is a spiritual work, +and only as the glorious doctrine of sanctification is taught and the +experience obtained and retained, will the church reach the apostolic +plane.</p> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_V" id="CHAPTER_V"></a>CHAPTER V.</h3> + +<h2>Our Inheritance</h2> + + +<p>"And now, brethren, I commend you to God, and to the word of his grace, +which is able to build you up, and give you an inheritance among all +them which are sanctified."—Acts 20:32. "And inheritance among them +which are sanctified by faith that is in me."—Acts 26:18. "For this is +the will of God, even your sanctification."—1 Thess. 4:3.</p> + +<p>"That ye be not slothful, but followers of them who through faith and +patience inherit the promises. For when God made promise to Abraham, +because he could swear by no greater, he sware by himself, saying, +Surely blessing I will bless thee, and multiplying I will multiply thee. +And so after he had patiently endured, he obtained the promise. For men +verily swear by the greater: and an oath for confirmation is to them an +end of all strife. Wherein God, willing more abundantly to show unto the +heirs of promise the immutability of his counsel, confirmed it by an +oath: that by two immutable things, in which it was impossible for God +to lie, we might have a strong consolation, who have fled for refuge to +lay hold upon the hope set before us: which hope we have as an anchor of +the soul, both sure and steadfast, and which entereth into that within +the veil."—Heb. 6:12-19.</p> + +<p>"But into the second went the high priest alone once every year, not +without blood, which he offered for himself, and for the errors of the +people: the Holy Ghost this signifying, that the way into the holiest of +all was not yet made manifest, while as the first tabernacle was yet +standing: which was a figure for the time then present, in which were +offered both gifts and sacrifices, that could not make him that did the +service perfect, as pertaining to the conscience; which stood only in +meats and drinks, and divers washings and carnal ordinances, imposed on +them until the time of<span class='pagenum'><a name="Page_33" id="Page_33">[Pg 33]</a></span> reformation. But Christ being come an high +priest of good things to come, by a greater and more perfect tabernacle, +not made with hands, that is to say, not of this building; neither by +the blood of goats and calves, but by his own blood he entered in once +into the holy place, having obtained eternal redemption for us. For if +the blood of bulls and of goats, and the ashes of a heifer sprinkling +the unclean, sanctifieth to the purifying of the flesh; how much more +shall the blood of Christ, who through the eternal Spirit offered +himself without spot to God, purge your conscience from dead works to +serve the living God? And for this cause he is the mediator of the new +testament, that by means of death, for the redemption of transgressions +that were under the first testament, they which are called might receive +the promise of eternal inheritance."—Heb. 9:7-15.</p> + +<p>"Wherefore when he cometh into the world, he saith, Sacrifice and +offering thou wouldest not, but a body hast thou prepared me: ... Above +when he said, Sacrifice and offering and burnt offerings and offering +for sin thou wouldest not, neither hadst pleasure therein which are +offered by the law; then said he, Lo, I come to do thy will, O God. He +taketh away the first, that he may establish the second. By the which +will we are sanctified through the offering of the body of Jesus Christ +once for all ... For by one offering he hath perfected for ever them +that are sanctified."—Heb. 10:5, 8-10, 14.</p> + +<p>"Husbands, love your wives, even as Christ also loved the church, and +gave himself for it; that he might 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."—Eph. 5:25-27.</p> + +<p>"In whom also we have obtained an inheritance, being predestinated +according to the purpose of him who worketh all things after the counsel +of his own will: ... in whom ye also trusted, after that ye heard the +word of truth, the gospel of your salvation; in whom also after that ye +believed ye were sealed with that holy Spirit of promise, which is the +earnest of our inheritance until the redemption of the purchased +possession, unto the praise of his glory."<span class='pagenum'><a name="Page_34" id="Page_34">[Pg 34]</a></span></p> + +<p>"Who gave himself for us, that he might redeem us from all iniquity, and +purify unto himself a peculiar people, zealous of good works."—Tit. +2:14. "To perform the mercy promised to our fathers, and to remember his +holy covenant; 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.</p> + +<p>"Now to Abraham and his seed were the promises made. He saith not, And +to seeds as of many; but as of one, And to thy seed, which is Christ ... +For if the inheritance be of the law, it is no more of promise but God +gave it to Abraham by promise." "That the blessing of Abraham might come +on the Gentiles through Jesus Christ, that we might receive the promise +of the Spirit through faith." "And if ye be Christ's, then are ye +Abraham's seed, and heirs according to the promise."—Gal. 3:16, 18, 14, +29.</p> + +<p>The Abrahamic covenant embraced a twofold nature: the promised seed, and +the promised land. Isaac was the literal fulfillment of the promised +seed; Canaan, the literal fulfillment of the promised land. These were +but the foreshadowing of their great and glorious antitype, Christ and +the gospel, which are the spiritual fulfillment of the promises made to +Abraham.</p> + +<p>"And in thy seed shall all the kindreds of the earth be blessed," which +blessing begins in the regenerate heart, is perfected in the inheritance +of entire sanctification, and consummated in that inheritance "reserved +in heaven for us." That part which is yet reserved in heaven for us will +be realized in due time, when this mortal shall put on immortality and +the redemption of Christ shall be completed for spirit, soul, and body. +We can all rejoice in this "blessed hope" which shall be fully realized +when Jesus the resurrected Redeemer shall come again and fashion our +dying bodies like unto his glorious body. But the object of this chapter +is to point out the scriptures which teach us the blessed truth of the +present-tense gospel inheritance, which in the redemption plan is to be +realized by the people of God in this gospel dispensation, on this side +of the second coming of Christ.<span class='pagenum'><a name="Page_35" id="Page_35">[Pg 35]</a></span></p> + +<p>The blessed grace of entire sanctification is scripturally the bequest +of God to his people. It is not simply the will of God in the sense that +he desires us to have this experience, but it is truly a blood-bought +inheritance, provided and willed by our Father through Jesus Christ to +every child of God. This blessed experience of regeneration, or the +divine birth, inducts us into the family of God, making us a scriptural +heir to all the good things of Father's possessions. Father has +perfected every necessary provision for every one of his children to +come into immediate possession of this inheritance. A will or testament +must specify the nature of the inheritance, mention distinctly the names +of the heirs, must have the signature of the testator affixed in the +presence of witnesses, should appoint an executor, and in every respect +it must be perfect or it will not stand legally. Scripturally, this is +equally as true. The New Testament is the will, which distinctly +specifies the nature of the inheritance of the people of God "among them +which are sanctified." The sanctified have entered into their +possessions of this Holy Ghost Canaan, and now every regenerated child +of God who knows his name is written in Father's family record—the Book +of life—soon finds by reading the will that this inheritance is for +him. He knows it as he reads and believes, and more and more the Holy +Spirit leads him to meet all the spiritual conditions requisite to the +coming into possession of this inheritance. He sees also in the will, +the signature of the testator. He sees that the Father has authorized +Jesus Christ to make this will of force. Legally, a will is not of force +until after the death of the testator. Scripturally, this is equally a +fact. The child of God sees that it requires the death of the testator +to make it possible that he could be sanctified. He reads in the will +that Jesus, the testator, suffered without the gate that he might +sanctify his people with his own blood and that this is the will of God, +even your sanctification.</p> + +<p>We see in the will that Father has given every necessary instruction to +enable us to meet every condition of entrance into this blessed +possession. His word teaches us that as Abraham with faith and patience +obtained the promise, so we should profit by his example. God has shown +us through his covenant with Abraham that what<span class='pagenum'><a name="Page_36" id="Page_36">[Pg 36]</a></span> he promises he is ready +and able to fulfill. He has shown his people, who are the heirs of this +inheritance, the immutability of his counsel by his word and by his +oath, that it is impossible for him to break his word and that we should +come to him with perfect confidence that he will do just what he has +promised.</p> + +<p>There is a remarkable certainty in the fulfillment of this wonderful +will. It is as far above any earthly will or testament as the heavens +are higher than the earth. In an earthly will made by man, the very +incident that makes the will of force also makes it liable to become +annulled; for after the death of the testator there frequently is found +a defect in the will, also there are instances where the heirs, +dissatisfied with their portion of the inheritance, proceed by legal +process to annul the entire will and have a new one made according to +their own desires. But no such objections can possibly be brought +against this divine will.</p> + +<p>There are three reasons why it is absolutely beyond the power of man or +principality to overthrow this will.</p> + +<p>1. It is positively without fault. God had made a will, the old +testament, which was defective. The apostle says, "For if that first +covenant had been faultless, +<a name="corr4" id="corr4"></a><a class="correction" href="#cn4" title="changed from 'than'">then</a> +should no place have been sought for +the second."—Heb. 8:7. In the preceding verse he says, "But now hath he +obtained a more excellent ministry, by how much also he is the mediator +of a better covenant [testament or will], which was established upon +better promises." The blood of those animals in the old covenant was +acceptable under that dispensation, but it could not produce the desired +effect in sanctification. It could only sanctify to the purifying of the +flesh; could not reach the spiritual and moral nature of man; for there +was no spiritual nor moral nature in the sacrifice. It was only a +sacrifice of animal life; therefore it could only purify the flesh, or +animal life, of man (Heb. 9:13) in a ceremonial sense. Therefore, the +first will or testament was necessarily defective, and God himself has +annulled it. Heb. 8:13. But Father's last will is vastly different. It +is complete, perfect, and utterly without fault.</p> + +<p>2. It is so divinely and infinitely perfect in its power to sanctify and +reach every inmost need of the heart that none of the heirs can possibly +become dissatisfied with their<span class='pagenum'><a name="Page_37" id="Page_37">[Pg 37]</a></span> individual portion; for this portion is +the entire inheritance for each individual heir. It is not divided into +certain bounded portions for different heirs, but each is entitled to +the entire inheritance, and can come into the full enjoyment of the +whole possession without diminishing, in the least degree, the privilege +of every heir to enjoy the same. This makes it unspeakably satisfactory. +But what yet adds to it in its power to satisfy, is that, the sacrifice +which was required to bring this will and testament into force was the +precious blood of Christ. The great purpose of God in this judicial +sacrifice was that the sins of the world might be forgiven, that we +might thus become the sons of God and heirs of this inheritance. But, my +dear brother and sister, our Saviour had also another purpose in view in +this stupendous sacrifice. He gave himself for the church, that he might +sanctify and cleanse it. Eph. 5:25, 26 and Heb. 13:12.</p> + +<p>Ah, dear reader, do you not see your inheritance in this? His blood can +sanctify wholly our spiritual, moral and physical nature. The blood of +the old will had no spiritual nor moral power in it at all; therefore, +no wonder it could sanctify only to the purifying of the flesh. But, oh, +the matchless, marvelous grace of God to prepare a sacrifice (a +body—Heb. 10:5) pure and spotless spiritually, morally, and physically, +which blood can cleanse our corresponding nature spiritually, morally, +and physically, and reaching every spot of our entire being, make us +clean from the least and last remains of sin. In comparing these +sacrifices no wonder the apostle asks, "How much more shall the blood of +Christ, who through the eternal Spirit offered himself without spot to +God, purge your conscience from dead works to serve the living God?" +Truly, when we have obtained this inheritance we can sing with the +inspired poet</p> + +<div class="poem"><div class="stanza"> +<span class="i2">"I have found it, Lord, in thee,<br /></span> +<span class="i4">An everlasting store,<br /></span> +<span class="i2"> Of comfort, joy, and bliss to me,<br /></span> +<span class="i4">How can I wish for more?"<br /></span> +</div></div> + + +<p>Praise God for the cleansing which reaches our inmost soul and saves to +the uttermost! It, therefore, readers, is impossible for the heir to +become dissatisfied with the inheritance.<span class='pagenum'><a name="Page_38" id="Page_38">[Pg 38]</a></span></p> + +<p>3. To make the inheritance doubly certain, we have already seen that God +has confirmed it by two immutable things; his word, and his oath; but to +add still more to this matter and make it absolutely certain and +impossible for any principality or power to overthrow this will, God has +appointed Jesus Christ to be executor of his own will. From a human +standpoint this would be impossible; for the will could not be of force +at all while the testator was alive, and his death would render him +incapable of any part in it as an executor. But with God these things +are possible; for when the testator died that he might bring this will +into force, he could not be holden by the power of death; but arose +again from the dead, that he might lead captivity captive and give gifts +unto men. Thus he has become the executor of his own will, and now +stands ready to bestow upon every heir the full possession of his +inheritance.</p> + +<p>Dear reader, this is the glorious land of promise of which the land of +Canaan was but a type. The children of Israel were the heirs of that +land because they were the children of Abraham. We are heirs to this +Holy Ghost Canaan because we are the children of God through Christ. +This Holy Spirit life can only be obtained through this God-appointed +plan. It is the "inheritance among them which are sanctified." God gave +it to Abraham by promise, and as his faith grasped hold on the promises +he saw beyond the literal seed into the blessings of the gospel of +Christ and this glorious Holy Spirit life. Christ has fulfilled these +promises which Abraham saw and believed; and now the apostle can truly +say in looking over this wonderful plan, that "they which be of faith +are blessed with faithful Abraham. 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. 3:9, 14.<span class='pagenum'><a name="Page_39" id="Page_39">[Pg 39]</a></span></p> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_VI" id="CHAPTER_VI"></a>CHAPTER VI.</h3> + +<h2>Sanctified by Faith</h2> + + +<p>"But without faith it is impossible to please him: for he that cometh to +God must believe that he is, and that he is a rewarder of them that +diligently seek him."—Heb. 11:6.</p> + +<p>"That they may receive forgiveness of sins, and inheritance among them +which are sanctified by faith that is in me."—Acts 26:18.</p> + +<p>"Therefore being justified by faith, we have peace with God through our +Lord Jesus Christ: by whom also we have access by faith into this grace +wherein we stand."—Rom. 5:1, 2.</p> + +<p>Faith in the blood of Christ. "Wherefore Jesus also, that he might +sanctify the people with his own blood, suffered without the +gate."—Heb. 13:12. "But if we 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.</p> + +<p>Dead to sin by faith. "Knowing this, that our old man is crucified with +him, that the body of sin might be destroyed, that henceforth we should +not serve sin. For he that is dead is freed from sin ... Likewise reckon +ye also yourselves to be dead indeed unto sin, but alive unto God +through Jesus Christ our Lord."—Rom. 6:6, 7, 11.</p> + +<p>Free from sin by faith. "Being then made free from sin, ye became the +servants of righteousness ... For as ye have yielded your members +servants to uncleanness and to iniquity unto iniquity; even so now yield +your members servants to righteousness unto holiness ... But now being +made free from sin, and become servants to God, ye have your fruit unto +holiness, and the end everlasting life."—Rom. 6:18-22. "Jesus answered +them, Verily, verily, I say unto you, Whosoever committeth sin is the +servant of sin. And the servant abideth not in the house for ever: but +the Son abideth ever. If the Son therefore shall make you free, ye shall +be free indeed."—John 8:34-36.</p> + +<p>"And ye know that he was manifested to take away our sins; and in him is +no sin. Whosoever abideth in him sin<span class='pagenum'><a name="Page_40" id="Page_40">[Pg 40]</a></span>neth not: whosoever sinneth hath +not seen him, neither known him.... He that committeth sin is of the +devil; for the devil sinneth from the beginning. For this purpose the +Son of God was manifested, that he might destroy the works of the devil. +Whosoever is born of God doth not commit sin; for his seed remaineth in +him: and he cannot sin, because he is born of God. In this the children +of God are manifest, and the children of the devil."—1 John 3:5-10.</p> + +<p>A pure heart by faith. "And God, which knoweth the hearts, bare them +witness, giving them the Holy Ghost, even as he did unto us; and put no +difference between us and them, purifying their hearts by faith."—Acts +15:8, 9.</p> + +<p>We receive the Holy Spirit by faith. "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. "That I should be the +minister of Jesus Christ to the Gentiles, ministering the gospel of God, +that the offering up of the Gentiles might be acceptable, being +sanctified by the Holy Ghost."—Rom. 15:16. "If ye then, being evil +[earthly], know how to give good gifts unto your children: how much more +shall your heavenly Father give the Holy Spirit to them that ask +him?"—Luke 11:13.</p> + +<p>Sanctification is a redemption blessing offered to us upon specified +conditions. The natural and general blessings of God toward men, such as +the sunshine, rain, and all other temporal or earthly blessings, may be +received alike by both saint and sinner, who come into conformity with +the natural laws by which these natural blessings are governed. Every +redemption or spiritual blessing is also governed by divinely fixed +laws, which if complied with will invariably bring to us all that is +contained in the promise. God is able to bestow upon us these blessings +unconditionally if this should be his sovereign will in some individual +instances; but according to his redemption plan there is no assurance +given to anyone for any of these specified blessings without a strict +conformity to divine law. The word of God plainly sets forth the laws +upon which these different redemption blessings are based. Repentance +and faith are the laws of justification. It is a divinely established +fact<span class='pagenum'><a name="Page_41" id="Page_41">[Pg 41]</a></span> that God cannot lie. He has forever settled his word in heaven and +also upon earth; therefore, it is impossible that any sinner should +comply with the laws of repentance and faith and not be justified. +Consecration and faith are the laws of sanctification, which if complied +with, must necessarily bring us into this glorious soul-rest.</p> + +<p>We have considered the law of consecration as a condition of +sanctification in a previous chapter; and from the quoted texts in this +chapter we will now briefly consider the law of faith. These laws are +definitely fixed, and must as definitely be complied with. A definite +consecration and a definite faith will produce a definite experience. +One great lack in the church today is a lack of definiteness. The +doctrine of sanctification must be more definitely taught by God's +anointed ministry, who have themselves definitely met the conditions, +both to obtain and retain this definite experience. When it is +definitely taught it will consequently be definitely sought and +obtained.</p> + +<p>In the apostle's commission we distinctly see that we are sanctified by +faith. Acts 26:18. We also see that Jesus suffered on the cross that he +might sanctify us with his own blood. This points us to the fact that we +must have faith in his blood. This grace is purchased for us, and now it +is for us to receive it. We also see that he has made provision in this +same purchase that we may be kept sanctified. This is upon the simple +condition of walking in the light as he is in the light. The result of +which is: his blood cleanseth us from all sin. These precious truths +will do us no good if we do not believe them. No heart can ever receive +the benefits of this inestimable purchase without faith. Faith is the +hand that reaches out and takes it. Jesus can do no more than he has +done to bring it to us. He holds it out to us, all perfect and complete, +and as we meet the conditions of consecration and faith it becomes ours.</p> + +<p>The apostle teaches us in Rom. 6:11 to reckon ourselves "dead indeed +unto sin." This can be done only by faith. The reckoning of faith is a +very simple process; it is just believing God. Abraham believed God, +simply reckoned that what God said was true, and then God counted +something to Abraham. He counted it to him for righteousness.<span class='pagenum'><a name="Page_42" id="Page_42">[Pg 42]</a></span></p> + +<p>This is the divine law of faith. When we believe it is so because God +says it, then God makes it so because we believe it. This law applies to +all the graces of the gospel alike. It is a sad fact that some +professing Christians do not believe we can be sanctified in this life. +Now, it is utterly impossible for such people to get it. They do not +believe. The blood of Christ cannot sanctify them in this condition. It +is not for them at all. It is only for them that believe, and of course +no one can believe for it in the scriptural sense without having met the +condition of scriptural consecration. Then the scriptural reckoning will +bring the scriptural and satisfactory result.</p> + +<p>Let us illustrate with a simple mathematical reckoning. In a case of +addition we take two numbers and reckon them together before we get the +sum. It can never be obtained any other way. The two numbers are +entirely distinct and separate from each other until they are reckoned +together. It is the reckoning that produces the sum. This is exactly +true in the process of faith. The justified believer comes to God for +his inheritance of sanctification. He makes the absolute and definite +consecration. He sees that the blood of Jesus has been shed that he may +be sanctified. This is Jesus' part. The consecration is the believer's +part. There are the two separate parts which, if they are not reckoned +together, will never produce the result. We might say that we have now +made the consecration, and can do no more. This would be a mistake, we +can do more: we have not yet done the reckoning. We can take the two +parts, the blood of Jesus and our consecration, and by faith add them +together, and according to the immutable law of God, which is the law of +faith, the sum of the reckoning is, our sanctification. This is the +scriptural method of obtaining this experience; and as we from +henceforth reckon ourselves dead indeed unto sin upon the condition of +an absolute, unbroken consecration, we may rest assured that the blood +of Jesus keeps us cleansed from all sin. The fact that some one may say +he does not believe we can be kept free from sin, by no means affects +this divine law. It is as true as heaven, despite all the unbelief of +men. Oh, the power of the sin-cleansing blood! Can we not say with deep, +heartfelt reality,<span class='pagenum'><a name="Page_43" id="Page_43">[Pg 43]</a></span></p> + + +<div class="poem"><div class="stanza"> +<span class="i2">"Hallelujah for the cleansing;<br /><br /></span> +<span class="i2"> It has reached my inmost soul"?<br /><br /></span> +</div></div> + + +<p>Truly it is the sweet soul-rest, the heavenly Canaan of the soul, which +is the inheritance of the people of God.</p> + +<p>The apostle Peter, in his testimony of the inwrought grace of God at +Pentecost, speaks of this law of faith, which effected in him and his +brethren at Jerusalem, as well as the household of Cornelius upon the +event of their induction into this glorious grace, the experience of +heart purity, "and put no difference between us and them, purifying +their hearts by faith." This is one phase of sanctification, and +according to the testimony of Peter, was a part of the pentecostal +experience. The other phase of it is, in the previous verse of this +testimony, "giving them the Holy Ghost, even as he did unto us." This is +explained by the apostle Paul. "That we might receive the promise of the +Spirit through faith."—Gal. 3:14. Now if we turn to Rom. 15:16, again +we see that we are "sanctified by the Holy Ghost." Certainly it could +not be made more plain than these scriptures set it forth. We receive +the pure heart and the Holy Spirit by faith, which experience is +scripturally termed sanctification; therefore, we can understand the +language of Jesus in that part of the commission of the apostle already +quoted: "and inheritance among them which are sanctified by faith that +is in me."</p> + +<p>Dear brother and sister, let us magnify God and the name of Jesus for +our inheritance, and if there should be one reader who has not yet +entered into this promised land, let us go over at once and possess it.</p> + +<p>We see a beautiful example of faith in the experience of the children of +Abraham crossing the Jordan to enter into their literal inheritance. The +priests that bore the ark, which went before the people, were to be the +first to go down into the stream, which, God had said, should be +divided, and the people should go over into their inheritance. As they +came down to the river, their feet were dipped into the stream before +the waters parted. God had promised it. They believed it and obeyed +accordingly, and God fulfilled his promise; the waters were parted, and +they all passed over. How different this was from those who, forty +years<span class='pagenum'><a name="Page_44" id="Page_44">[Pg 44]</a></span> previous to this event had been brought by the hand of God to +Kadesh Barnea, who had all the promises of God in their favor, that he +would cause them to go in and possess the land. But because of unbelief +they were sent back into the wilderness, to wander and die. This literal +Canaan was their promised land, their land of rest, their very own; God +had promised Abraham that it should be possessed by his seed. But these +forfeited it because of unbelief. This was the type of this spiritual +inheritance of sanctification, our land of rest, our very own, which we, +the spiritual seed of Abraham through faith in Christ, are to go into +and possess.</p> + +<p>The apostle gives us some wholesome admonition upon the importance of +seeking to enter in. "Take heed, brethren, lest there be in any of you +an evil heart of unbelief, in departing from the living God."—Heb. 3:4. +An evil heart of unbelief will most certainly cause us to lose our +inheritance. We are made partakers of it only by faith. As certainly as +the unbelief of literal children of Abraham caused them to be rejected +and disinherited, so will unbelief cause the same sad result in losing +the spiritual inheritance. They provoked God with their unbelief, and he +who had sworn to Abraham that his seed should possess Canaan, now sware +that these unbelieving ones should not enter in. They could not enter in +because of unbelief. God's word was not broken, however; for he brought +into this land those of the children who, their unbelieving fathers +said, would become a prey to the inhabitants of the land. And, what +still keeps God's word from being broken is, that he has opened to us +this glorious spiritual land, and tells us to go over and possess it. +Dear brother, are you at Kadesh Barnea today, and afraid of the giants? +God has given the land to us. The message of reproof comes to you with +this solemn and important question, "How long are ye slack to go to +possess the land which the Lord God of your fathers hath given you?"</p> + +<p>This gospel of sanctification is preached to us today as the gospel of +literal Canaan was preached to those descendants of Abraham in that day. +It did not profit them, not being mixed with faith in them that heard +it. The apostle says, "We which have believed do enter into rest,"<span class='pagenum'><a name="Page_45" id="Page_45">[Pg 45]</a></span> but +more must enter in. God's promise to Abraham must yet be more completely +fulfilled. The question is simply left with us, Will we enter in or will +we not? If we will not, then the inheritance will be given to others, +and we will lose the blessed soul-rest that is provided in this +redemption for the people of God. In his exhortation to us, the apostle +says "Let us labor therefore to enter into that rest, lest any man fall +after the same example of unbelief."</p> + +<div class="poem"><div class="stanza"> +<span class="i2">"Oh, this blessed holy rest,<br /><br /></span> +<span class="i2"> On my Jesus' loving breast.<br /><br /></span> +<span class="i2"> Oh, the sweetness and completeness<br /><br /></span> +<span class="i2"> Of perfected holiness."<br /></span> +</div></div> + + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_VII" id="CHAPTER_VII"></a>CHAPTER VII</h3> + +<h2>The Subtraction Process</h2> + + +<p>The baptism with the Holy Ghost and fire, the entering into the heavenly +inheritance of Canaan, and the possession of the land, and all the +blessings that follow are unmistakably a process of addition to the +already blessed experience of the justified soul. This addition is +scripturally termed "sanctification." No mortal language can ever +express how much of an addition it is; but there must necessarily +precede this marvelous grace, a definite and absolute subtraction, a +loss of all things for the excellency of Christ, a complete +self-abnegation, which has been mentioned in a previous chapter upon +consecration. Until this absolute loss of all things has been truly +experienced, there cannot be obtained the gain of this additional +experience. We cannot lay hold of the promised inheritance until we +completely let go of everything else that has been called our own.</p> + +<p>There is, within our spiritual, moral, and physical nature, a depravity, +"our old man," which must be extracted before we can possess the purity +of heart so plainly taught in the word of God. This depravity is so +deeply +<a name="corr5" id="corr5"></a><a class="correction" href="#cn5" title="changed from 'inbedded'">embedded</a> +in, and interwoven into, our affections and nature, +that, like a closely fitting garment, it seems a part of<span class='pagenum'><a name="Page_46" id="Page_46">[Pg 46]</a></span> us; and were +it not for the plain teachings of the word of God, and the power of the +all-cleansing blood of Christ which can reach the inmost center of our +nature, purging out all unnatural tendencies and unholy tempers, the +justified believer might conclude that this inborn depravity must be +permitted to exist and remain with us all through life. But thank God! +there is a remedy in this great redemption plan. The heart can be +purified and become a holy temple for the indwelling of the Holy Ghost. +This depends upon the plainly specified conditions taught in the word of +God. He will prepare the temple for his abode if we but furnish him an +absolute consecration of the temple. This is our part in this +preparatory stage of the work of sanctification. In order that he may +purify our nature, we must yield up to him everything that is to be +purified. This process involves the loss of all things; for when the +heart is thus yielded, everything that it clings to is also yielded, and +then, and only then, can the blood of Christ be applied for a perfect +cleansing. This is where the subtraction work is effected, where every +vestige of depravity is removed from the heart; because it has for this +purpose yielded to Jesus. The following scripture sets forth this +experience.</p> + +<hr style="width: 45%;" /> + +<p>"Knowing this, that our old man is crucified with him, that the body of +sin might be destroyed, that henceforth we should not serve sin."—Rom. +6:6. It cannot be improved upon nor cultivated. It is sinful in nature, +and must be dealt with according to the redemption law of crucifixion. +It is condemned and must die. It is utterly worthless to God, and +harmful to man; therefore, it must die. It clings to life with +remarkable tenacity, and it is not within the power of man alone to put +it to death. It has so entwined itself into our affections that they and +each of their objects must be absolutely yielded up to death, even the +most sacred treasures of the heart; so that the true work of purity may +be perfectly wrought within us. To simply yield up our old man for his +destruction would be but a pleasant sacrifice; for every justified +believer who has obtained the knowledge of this enemy within becomes +anxious for his destruction. It is not the yield<span class='pagenum'><a name="Page_47" id="Page_47">[Pg 47]</a></span>ing up of our old man, +therefore, that seems such a loss to us; but when we see that our whole +being, spirit, soul, and body, with every affection and its object, must +be yielded up and truly laid upon the altar, we realize the subtraction +process of sanctification—the loss of all things. Our old man cannot be +crucified until everything is thus first yielded up. As long as any one +object of our affection is withheld, the consecration is incomplete and +the affections can not be purified from this depravity; hence the +necessity of an absolute yielding up of everything, to obtain the +excellency of this heavenly grace. In this condition we can assuredly +experience the meaning of the words: "Knowing this, that our old man is +crucified with him, that the body of sin might be destroyed." Thank God! +this is a present-tense experience for everyone who is willing to be +conformed to the perfect will of God. In this condition, Jesus can have +the perfect right of way within, and work in us that which is +well-pleasing in his sight.</p> + +<p>Some one might wonder if we are never permitted in this truly +consecrated condition, to set our affections upon anything in this +world, or, if we can possess anything as our own, if all must be yielded +up and laid upon the altar. If our affections and every object of the +same are yielded to Jesus, then we certainly cannot have them placed +upon anything else. This is one of the grand provisions of his grace. +Jesus now gets between us and every object of our affections. He not +only has our affections, but he has the objects of our affections. In +the consciousness of this loss to us we also become conscious of the +loss of our old, depraved nature, and the gain of a glorious, heavenly +purity which we before did not possess. But above all things, we become +conscious of the fact that Jesus has become enthroned within our hearts, +and now has full control of our entire being. In him we possess all +things. He gives us back, with himself, everything that is good for us: +father, mother, brother, sister, and every God-given blessing that we +had yielded up to him. But they do not seem to us now like they did +before. There is something between us and them. What is it? It is Jesus! +This makes every blessing so much more precious to us now. A sacredness +exists between us and our loved ones which we never realized before. +They now<span class='pagenum'><a name="Page_48" id="Page_48">[Pg 48]</a></span> get our love only as they get it through Jesus, for he is +between us and them. Praise God for this precious experience! We gave +everything, our all, for him. He purified our hearts and now gives +everything, his all, to us. Without the subtraction of our all, first, +we cannot obtain the addition, his all. Thus, after all, we lose nothing +but the depravity of our nature, which loss, of course, involves the +loss of all things for the time being, but means the gain of all things +in the fullness of Christ.</p> + +<p>The apostle Paul expresses this crucifixion in his testimony in Gal. +2:20 "I am crucified with Christ: nevertheless I live; yet not I, but +Christ liveth in me: and the life which I now live in the flesh I live +by the faith of the Son of God, who loved me, and gave himself for me." +There was something of the apostle that was crucified. It was the same +as he speaks of in Rom. 6:6, "our old man." That depraved, carnal self, +the proud, haughty Pharisee, the great Saul of Tarsus who considered +himself of such importance among men. This was the <b>I</b> that was crucified; +but there was an <b>I</b> who still lived. This was the humble, sanctified +Paul, the servant of Jesus Christ, who now considered himself less than +the least of all saints, and not worthy to be called an apostle. What a +contrast between the two <b>I</b>'s. The one, the big <b>I</b>; the other, the little +<b>I</b>. They are exactly of opposite natures. The one was Paul's "old man," +the other his humble individual self. Jesus and the big I cannot rule +together in the same heart.</p> + +<p>How many there are today who have not reached the death experience. They +have had their sins forgiven and realize that they are the children of +God; but they cannot say that they are crucified with Christ, in the +sense of the actual death of their old man. How many there are who are +conscious of this inward foe, and yet are taught that it can never +become dislodged from their nature and crucified. Praise God! he has +provided a remedy in the blood of Christ. By faith in this blood the +consecrated believer can receive the cleansing. The depraved nature is +crucified, and Christ now takes supreme control of the holy temple.</p> + +<p>The language of the apostle in Gal. 6:14 also expresses the same +experience: "But God forbid that I should glory,<span class='pagenum'><a name="Page_49" id="Page_49">[Pg 49]</a></span> save in the cross of +our Lord Jesus Christ, by whom the world is crucified unto me, and I +unto the world." The blood of the cross has destroyed that inward nature +which was the point of contact with the world. As long as this exists +within, the world has a strong claim upon us, which, so long as it +exists within us, will assert its nature, and, if permitted, will +communicate with the world, and cause defeat in our Christian life, so +that we cannot conscientiously say we are dead to the world: for there +is something within us yet that is actually alive in this respect. This +is the point of inward contact with the world, which, when brought into +crucifixion, changes our inward condition and enables us to truly say +with the apostle, that the world is crucified unto us and we unto the +world, by the blood of the cross of Christ, and the life we now live in +this mortal body, which is the temple of the Holy Ghost, we live by the +faith of the Son of God, who has all power to keep us in the divine law +of the Spirit of life in Christ Jesus, which makes and keeps us free +from the law of sin and death.</p> + +<p>In Matt. 15:13 we have this same doctrine of cleansing expressed in the +words of Jesus: "Every plant, which my heavenly Father hath not planted, +shall be rooted up." While it is true that Jesus was speaking of the +doctrines of the Pharisees in this instance, we can see beyond the +simple doctrines and traditions of men, which are but the outgrowth of +this root of depravity which our heavenly Father never planted in the +nature of man. The depraved heart is the fertile soil which +spontaneously grows all these evil things which Jesus mentions in this +parable. The root is there, and so long as it remains, there cannot be a +satisfactory Christian life. But the heavenly decree has been uttered by +the Redeemer himself, that this plant shall be rooted up, which rooting +up can be testified to by thousands of blood-washed saints today. Many +plain scriptures teach us that this experience of heart purity was a +recognized fact in the apostolic days. Jesus taught that it was +attainable and told of its blessings when in Matt. 5:8 he speaks of the +pure in heart. John writes: "And every man that hath this hope in him +purifieth himself, even as he is pure." Paul says that "the end of the +commandment is charity out of a pure heart" (1 Tim. 1:5), and in the +same letter he writes:<span class='pagenum'><a name="Page_50" id="Page_50">[Pg 50]</a></span> "Holding the mystery of the faith in a pure +conscience."—Chap. 3:9. Also in Chap. 4:12, he writes: "Let no man +despise thy youth: but be thou an example of the believers, in word, in +conversation, in charity, in spirit, in faith, in purity." In Chap. +5:22, he says, "Keep thyself pure." In 2 Tim. 2:22 we are taught that +many of the saints had this experience of cleansing: "Flee also youthful +lusts; but follow righteousness, faith, charity, peace, with them that +call on the Lord out of a pure heart."</p> + +<p>The prophet Malachi saw the glorious fullness of this gospel salvation +as he beheld and spake by the Spirit: "And he shall sit as a refiner and +purifier of silver and he shall purify the sons of Levi, and purge them +as gold and silver, that they may offer unto the Lord an offering in +righteousness."—Mal. 3:3.</p> + +<p>All these plain texts set forth the doctrines of cleansing beyond +question. Then when Peter takes the witness-stand (Acts 15:9) and +testifies that he and all the one hundred twenty at Pentecost, and +afterward the household of Cornelius, received the cleansing at the time +of the outpouring upon them of the Holy Spirit, we must acknowledge that +God certainly is no respecter of persons, and has the same measure of +grace for his people in this evening time of the gospel day. Praise his +holy name! Let us magnify and exalt the power of the all-cleansing +blood, for it can reach beyond the inmost depths of our fallen nature +and wash us whiter than snow. "For if the blood of bulls and of goats, +and the ashes of a heifer, sprinkling the unclean, sanctifieth to the +purifying of the flesh: how much more shall the blood of Christ, who +through the eternal Spirit offered himself without spot to God, purge +your conscience from dead works to serve the living God?"—</p> + + +<div class="poem"><div class="stanza"> +<span class="i2">"Oh, now I see the cleansing wave,<br /><br /></span> +<span class="i4">That fountain deep and wide;<br /><br /></span> +<span class="i2"> Jesus, my Lord, mighty to save,<br /><br /></span> +<span class="i4">Points to his wounded side.</span> + + +<p> +<span class="i2">"The cleansing stream, I see, I see,<br /></span> +<span class="i4">I plunge, and oh, it cleanseth me<br /><br /></span> +<span class="i2"> Oh, praise the Lord, it cleanseth me!<br /><br /></span> +<span class="i4">It cleanseth me, yes, cleanseth me."<br /><br /></span> +</p> +</div></div> + +<p><span class='pagenum'><a name="Page_51" id="Page_51">[Pg 51]</a></span></p> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_VIII" id="CHAPTER_VIII"></a>CHAPTER VIII</h3> + +<h2>Christian Perfection</h2> + + +<p>Definition of <b>perfection</b>: Unblemished, blameless, pure.</p> + +<p>We are commanded to be perfect. "Be ye therefore perfect, even as your +Father which is in heaven is perfect."—Matt. 5:48. "For we are glad, +when we are weak, and ye are strong: and this also we wish, even your +perfection. Finally, brethren, farewell. Be perfect, be of good comfort, +be of one mind, live in peace; and the God of love and peace shall be +with you."—2 Cor. 13:9, 11. "Therefore leaving the principles of the +doctrine of Christ, let us go on unto perfection."—Heb. 6:1.</p> + +<p>We must be perfect in love. "Thou shalt love the Lord thy God with all +thy heart, and with all thy soul, and with all thy strength, and with +all thy mind; and thy neighbor as thyself."—Luke 10:27. "And above all +these things put on charity, which is the bond of perfectness."—Col. +3:14. "But whoso keepeth his word, in him verily is the love of God +perfected: hereby know we that we are in him."—1 John 2:5. "If we love +one another, God dwelleth in us, and his love is perfected in us.... +Herein is our love made perfect, that we may have boldness in the day of +judgment: because as he is, so are we in this world."—1 John 4:12, 17.</p> + +<p>Perfect in unity. "For both he that sanctifieth and they who are +sanctified are all of one: for which cause he is not ashamed to call +them brethren."—Heb. 2:11. "And for their sakes I sanctify myself, that +they also might be sanctified through the truth. Neither pray I for +these alone, but for them also which shall believe on me through their +word: that they all may be one; as thou, Father, art in me, and I in +thee, that they also may be one in us: that the world may believe that +thou hast sent me. And the glory which thou gavest me I have given them; +that they may be one, even as we are one: I in them, and thou in me, +that they may be made perfect in one; and that the world may know that +thou hast sent me, and hast loved them, as thou hast loved me."—John +17:19-23.<span class='pagenum'><a name="Page_52" id="Page_52">[Pg 52]</a></span></p> + +<p>Perfect in Christ. "Whom we preach, warning every man, and teaching +every man in all wisdom; that we may present every man perfect in Christ +Jesus." "And ye are complete in him, which is the head of all +principality and power." "Epaphras, who is one of you, a servant of +Christ, saluteth you, always laboring fervently for you in prayers, that +ye may stand perfect and complete in all the will of God."—Col. 1:28; +2:10; 4:12.</p> + +<p>Perfect in purity. "Beloved, now are we the sons of God, and it doth not +yet appear what we shall be: but we know that, when he shall appear, we +shall be like him; for we shall see him as he is. And every man that +hath this hope in him purifieth himself even as he is pure."—1 John +3:2, 3. "Having therefore these promises, dearly beloved, let us cleanse +ourselves from all filthiness of the flesh and spirit, perfecting +holiness in the fear of God."—2 Cor. 7:1. "And the Lord make you to +increase and abound in love one toward another, and toward all men, even +as we do toward you: to the end he may stablish your hearts unblameable +in holiness before God, even our Father, at the coming of our Lord Jesus +Christ with all his saints."—1 Thess. 3:12, 13.</p> + +<p>This perfection is attainable. "Till we all come in the unity of the +faith, and of the knowledge of the Son of God, unto a perfect man, unto +the measure of the stature of the fulness of Christ."—Eph. 4:13. "Let +us therefore, as many as be perfect, be thus minded: and if in anything +ye be otherwise minded, God shall reveal even this unto you."—Phil. +3:15. "For by one offering he hath perfected forever them that are +sanctified."—Heb. 10:14. "For the law made nothing perfect, but the +bringing in of a better hope did; by the which we draw nigh unto +God."—Heb. 7:19. "Which was a figure for the time then present, in +which were offered both gifts and sacrifices, that could not make him +that did the service perfect, as pertaining to the conscience."—Heb. +9:9.</p> + +<p>A perfection not attainable in this life. "Not as though I had already +attained, either were already perfect: but I follow after, if that I may +apprehend that for which also I am apprehended of Christ Jesus."</p> + +<p>Christian perfection is not maturity in wisdom, grace, or knowledge. "Ye +therefore, beloved, seeing ye know these<span class='pagenum'><a name="Page_53" id="Page_53">[Pg 53]</a></span> things before, beware lest ye +also, being led away with the error of the wicked, fall from your own +steadfastness. But grow in grace, and in the knowledge of our Lord and +Saviour Jesus Christ."—2 Pet. 3:17, 18.</p> + +<p>Christian perfection is looked upon by some as an impossibility in this +life; but when we turn to the word of God and see the many plain texts +upon the subject, it must become evident to every candid mind that it is +in the plan of redemption that every child of God should attain to it. +It would not be according to the nature of divine grace to require of us +anything we could not do. No reasonable earthly parent would demand an +impossibility of a child, and it is certain our heavenly Father would +not command us to be "perfect even as he is perfect" unless he has +provided abundant grace to bring us up to this blessed experience. +According to our own power or ability we could never reach such an +exalted plane, for it is not within the power of man to change his +depraved nature, and every self-effort to reach a state of perfection is +but vain. But God is able to make all grace abound and as an All-wise +Father he has made it possible that we should be perfect.</p> + +<p>From the scriptures quoted we can plainly see that the perfection +required of us is reasonable and just. Had he commanded us to be perfect +in knowledge, wisdom, judgment, or in anything else in an absolute +sense, we would be forced to the conclusion that God has either required +an impossibility of us or it is not for us to attain in this life and +therefore belongs only to the resurrected state. But we can clearly see +the nature of his requirements and that they are all within the limits +of his grace toward us in this life.</p> + +<p>When Jesus commanded us to be perfect (Matt. 5:48) we can quite easily +comprehend his meaning when we notice in the few preceding verses that +we should be perfect in love, even to the extent that we shall love our +enemies, that we may indeed be the children of our Father which is in +heaven. The children of this world love those that love them. It is an +easy matter and quite natural to do this. But to love our enemies is +very contrary to the depraved nature; unless there has been the +cleansing wrought within, there will be some inward consciousness of +hatred<span class='pagenum'><a name="Page_54" id="Page_54">[Pg 54]</a></span> toward those who despitefully use and persecute us. The high +standard of righteousness which Jesus teaches here and throughout this +chapter is the standard of sanctification. The love of God must be +perfected in us, which destroys every element of the old nature, of +which hatred is a prominent characteristic.</p> + +<p>The first and great commandment, both of the old and new dispensation, +"Thou shalt love the Lord thy God with all thy heart," etc., is also a +standard too high to be attained perfectly without the experience of +entire sanctification. This commandment was given during the old +dispensation; but it was not possible then that it could be kept +perfectly, for there was no provision then made to destroy the power of, +and cleanse the heart from, inbred depravity. The blood of those +sacrifices could do no more than sanctify "to the purifying of the +flesh." The inward condition of the heart could not be changed. Thus we +see clearly that this commandment could not be kept in the New Testament +sense of perfect love. Now, the blood of Jesus, which he shed on the +cross that he might sanctify and cleanse our hearts, can make us holy. +When the heart has realized the power of this cleansing and the love of +God "shed abroad in our hearts by the Holy Ghost," we can in deed and in +truth love the Lord our God with all our heart, soul, mind, and +strength. Praise God for his wonderful love to us! He furnishes the love +with which to love him. If we but give him our hearts he will furnish +all the rest. He wants an empty, clean vessel into which to pour out his +love, that it may be manifested in this dark and sinful world.</p> + +<p>Oh, that every child of God could see the imperative need of an absolute +consecration and then cheerfully and voluntarily meet the conditions of +the same, so that God could fill each heart with love, and cause each +one to know what it means to love God with all our heart. As long as our +affections are divided between God and anything else, our love is not +perfect and until the regenerate heart has made the scriptural +consecration, there will be a divided condition of the affections. The +obedient regenerate heart dwells in God, and thus is taught of God the +necessity of the perfect consecration, which, when fully complied with, +enables the perfect cleansing to become effected. The<span class='pagenum'><a name="Page_55" id="Page_55">[Pg 55]</a></span> apostle John +says, "Herein is our love made perfect," and "his love is perfected in +us."</p> + +<p>No one can ever be fully satisfied in this redemption life until this +second work of grace is accomplished in the heart. Justification brings +us into the blessed kingdom of God's love. Sanctification perfects his +love in us. This second grace enables us to realize not only the meaning +of perfect love, but we also comprehend the glorious fact that God has +wrought in us perfect purity and holiness. This implies our being +perfect in God's will, and because we have yielded our will completely +to him. Every disposition of our will which sought its own way is now in +perfect conformity with his and as Jesus could say in Gethsemane, "Thy +will be done," which meant death on Calvary to him, so we have said the +same to God with a vivid consciousness that once for all it meant death +to us. It has required the perfect will of Jesus to obtain this grace of +sanctification for us, and it now requires our perfect will to receive +it from him. Here is where we can stand perfect and complete in all the +will of God. Another beautiful characteristic of sanctification is +perfect unity. One of the most striking features of the religious world +today is division among those who profess to believe in and follow +Christ. There is no greater evil existing than this. Men have made +creeds and sects and have persuaded the people to join them, until the +disgusting spectacle of division is seen everywhere, and the +non-professing world is amazed at the sickening sight. Hireling +preachers are pleading for their respective denominations, and while +many honest children of God are dissatisfied with this sad state of +affairs, they are taught from the pulpit that God has made these +divisions and it is the duty of every Christian to join and support +them. But such is not the will of God; he has designed that his people +should all be one, and in his prayer Jesus expresses the extent of this +unity. "That they all may be one; as thou, Father, art in me, and I in +thee, that they also may be one in us." This certainly implies a +wonderful and perfect unity. Many sect advocates cry, "Impossible, +impossible; God's people cannot be one." But the whole theme of Jesus' +prayer is unity. As we carefully read this prayer we can readily +perceive the divine method to effect<span class='pagenum'><a name="Page_56" id="Page_56">[Pg 56]</a></span> this unity. It is plain and +simple: "Sanctify them through thy truth: thy word is truth.... Neither +pray I for these alone, but for them also which shall believe on me +through their word; that they all may be one." Then in Heb. 2:11 we see +again that this is God's plan—"For both he that sanctifieth and they +who are sanctified are all of one."</p> + +<p>This grace not only brings us into a perfect inward unity with Jesus +himself, but it just as truly brings us all into a perfect inward unity +with each other. Divisions, sects, and factions are productions of the +flesh (Gal. 5:19-21) and not of the Spirit. Sanctification destroys all +the works of the flesh and extracts the very root itself and renders +divisions impossible. Every sect yoke is destroyed because of the +anointing. Isa. 10:27. It is the work of the Holy Spirit to effect this +unity in us with God and with each other. Every human effort to +accomplish this must necessarily end in failure. There are many efforts +today to effect a union among Christians, but union is not scriptural +unity. Union of sects is far from the scriptural unity of believers. A +union consists upon a human basis and may consist of a union of sects, +or a union of individuals, without any conditions of spirituality +whatever. Each individual or body retaining its distinctive and separate +division. Scriptural unity is based upon the inner-wrought grace of +sanctification, where everything non-spiritual is entirely destroyed and +the Holy Spirit has the right of way in every respect according to the +perfect will of God.</p> + +<p>It is only as we are thus perfected in this grace that the prayer of +Jesus will be fully answered and his people lose every vestige of +division. No sanctified heart can remain loyal to anything that +separates the people of God. All sect holiness is below the Bible +standard, for it upholds that which sanctification destroys. This is a +far-reaching assertion, but in the light of God's word it is true. Many +have lost this experience by listening to the perverted teachings of +false shepherds and remaining in sectism. God says the "anointing" +breaks and destroys the yoke, and no sect yoke will ever again fit on +the neck of a sanctified person, if such remains loyal to the Holy +Spirit. Praise God! He alone can effect perfect unity in us, by his +divine process—sanctification. Then by the careful adherence to<span class='pagenum'><a name="Page_57" id="Page_57">[Pg 57]</a></span> the +teachings of God's word this beautiful apostolic unity can be maintained +and demonstrated among men, and the prayer of Jesus further answered, +"That the world may believe that thou hast sent me."</p> + +<p><b>The difference between present and future perfection.</b> In his letter to +the church at Philippi, the apostle speaks of a perfection in the +future, which unless understood may confuse some minds upon this +subject. In Phil. 3:12 he writes, "Not as though I had already attained, +either were already perfect: but I follow after, if that I may apprehend +that for which also I am apprehended of Christ Jesus." Here it sounds as +though perfection is not attainable in this life, but if we notice the +language of the context we can clearly see that he is speaking of the +resurrection of the dead. Ver. 11. It is the resurrection perfection +that he here has reference to, which cannot be attained in this life. We +must wait with the apostle until this "mortality shall be swallowed up +of life," before we reach a state of absolute perfection, and with him, +"press toward the mark for the prize of the high calling of God in +Christ Jesus." But in verse 15 he says, "Let us therefore as many as be +perfect be thus minded," showing that there is a present perfection +which he, with others, has already attained. This is the experience +which it is the will of God for us all to enjoy. For by one offering he +hath perfected forever them that are sanctified. Dear reader, have you +attained it, or are you yet living beneath your blood-bought privilege? +"Now the God of peace, that brought again from the dead our Lord Jesus, +that great shepherd of the sheep, through the blood of the everlasting +covenant, make you perfect in every good work to do his will, working in +you that which is well-pleasing in his sight, through Jesus Christ; to +whom be glory forever and ever. Amen."—Heb. 13:20, 21.<span class='pagenum'><a name="Page_58" id="Page_58">[Pg 58]</a></span></p> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_IX" id="CHAPTER_IX"></a>CHAPTER IX</h3> + +<h2>Holiness</h2> + + +<p><b>Holiness an attribute of God.</b> "Who is like unto thee, O Lord, among the +gods? who is like thee, glorious in holiness, fearful in praises, doing +wonders?"—Ex. 15:11. "And one cried unto another, and said, Holy, holy, +holy, is the Lord of hosts: the whole earth is full of his glory."—Isa. +6:3. "And the four beasts had each of them six wings about him; and they +were full of eyes within: and they rest not day and night, saying, Holy, +holy, holy, Lord God Almighty, which was, and is, and is to come."—Rev. +4:8.</p> + +<p><b>God must be worshiped in holiness.</b> "Give unto the Lord the glory due +unto his name: bring an offering and come before him: worship the Lord +in the beauty of holiness."—1 Chron. 16:29. "Sing unto the Lord, O ye +saints of his, and give thanks at the remembrance of his +holiness."—Psa. 30:4.</p> + +<p><b>God's throne and dwelling-place.</b> "God reigneth over the heathen: God +sitteth upon the throne of his holiness."—Psa. 47:8. "For thus saith +the high and lofty One that inhabiteth eternity, whose name is Holy; I +dwell in the high and holy place, with him also that is of a contrite +and humble spirit."—Isa. 57:15. "Be silent, O all flesh, before the +Lord: for he is raised up out of his holy habitation."—Zech. 2:13. +"Look down from heaven, and behold from the habitation of thy holiness +and thy glory."—Isa. 63:15.</p> + +<p><b>Holiness becomes God's house.</b> "Thy testimonies are very sure: holiness +becometh thine house, O Lord, forever."—Psa. 93:5. "The aged women +likewise, that they be in behavior as becometh holiness."—Titus 2:3.</p> + +<p><b>The church of God is called a mountain of holiness.</b> "The Lord bless +thee, O habitation of justice, and mountain of holiness."—Jer. 31:23. +"Thus saith the Lord; I am returned unto Zion, and will dwell in the +midst of Jerusalem: and Jerusalem shall be called a city of truth; and +the mountain of the Lord of hosts the holy mountain."—Zech. 8:3. "The +wolf and the lamb shall feed together, and the lion shall eat straw like +the bullock: and the dust shall be the serpent's meat. They shall not +hurt<span class='pagenum'><a name="Page_59" id="Page_59">[Pg 59]</a></span> nor destroy in all my holy mountain saith the Lord."—Isa. 65:25.</p> + +<p><b>God speaks in holiness.</b> "God hath spoken in his holiness; I will +rejoice."—Psa. 60:6. "Mine heart within me is broken because of the +prophets; all my bones shake; I am like a drunken man, and like a man +whom wine hath overcome, because of the Lord, and because of the words +of his holiness."—Jer. 23:9.</p> + +<p><b>The way of holiness.</b> "And an highway shall be there, and a way, and it +shall be called The way of holiness; the unclean shall not pass over it; +but it shall be for those; the wayfaring men, though fools, shall not +err therein. No lion shall be there, nor any ravenous beast shall go up +thereon, it shall not be found there; but the redeemed shall walk there +and the ransomed of the Lord shall return, and come to Zion with songs +and everlasting joy upon their heads: they shall obtain joy and +gladness, and sorrow and sighing shall flee away."—Isa. 35:8-10.</p> + +<p><b>The courts of holiness.</b> "But they that have gathered it shall eat it, +and praise the Lord; and they that have brought it together shall drink +it in the courts of my holiness."—Isa. 62:9.</p> + +<p><b>The people of God are holy.</b> "The people of thy holiness have possessed +but a little while: our adversaries have trodden down thy +sanctuary."—Isa. 63:18. "And they shall call them, The holy people, The +redeemed of the Lord: and thou shalt be called, Sought out, A city not +forsaken."—Isa. 62:12. "And the Lord hath avouched thee this day to be +his peculiar people, as he hath promised thee, and that thou shouldest +keep all his commandments; and to make thee high above all nations which +he hath made, in praise, and in name, and in honor; and that thou mayest +be an holy people unto the Lord thy God, as he hath spoken."—Deut. +26:18, 19. "But ye are a chosen generation, a royal priesthood, an holy +nation, a peculiar people; that ye should show forth the praises of him +who hath called you out of darkness into his marvelous light."—1 Pet. +2:9.</p> + +<p><b>We are called unto holiness.</b> "Follow peace with all men, and holiness, +without which no man shall see the Lord."—Heb. 12:14. "But as he which +hath called you is holy, so be ye holy in all manner of conversation; +because<span class='pagenum'><a name="Page_60" id="Page_60">[Pg 60]</a></span> it is written, Be ye holy, for I am holy."—1 Pet. 1:15, 16. +"For God hath not called us unto uncleanness, but unto holiness."—1 +Thess. 4:7. "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 1:74, 75. +"For they verily for a few days chastened us after their own pleasure; +but he for our profit, that we might be partakers of his +holiness."—Heb. 12:10.</p> + +<p><b>A perfect holiness attainable.</b> "Having therefore these promises, dearly +beloved, let us cleanse ourselves from all filthiness of the flesh and +spirit, perfecting holiness in the fear of God."—2 Cor. 7:1.</p> + +<p><b>Fruit unto holiness.</b> "But now being made free from sin, and become +servants to God, ye have your fruit unto holiness, and the end +everlasting life."—Rom. 6:22.</p> + +<p>The foregoing scriptures are but a few out of the many plain texts from +the word of God teaching us the glorious doctrine of holiness. Some +professing Christians look upon this doctrine as unscriptural and +impracticable, but in the light of the gospel of Christ there is no +other doctrine taught than holiness. The very fact that God, and Jesus +Christ, and the Holy Spirit, the word of God, and heaven, and all the +celestial hosts are holy, at once suggests to every reasonable mind the +utter necessity of holiness in the heart and life of man. The apostle +says (Eph. 2:10) that "we are his workmanship, created in Jesus Christ +unto good works."</p> + +<p>Were we to look upon depraved humanity in the image of Adam, we would +see nothing but sin and unholiness; but God has brought into existence a +new order of creation in Christ Jesus. The first Adam is a sad and +irreparable failure, and in him we see nothing good. All who are living +according to the flesh are dead in trespasses and sins, and of course +are unholy; but the second Adam, which is Christ has brought redemption +and life, in whom there is purity and holiness. The old man is corrupt +according to the deceitful lusts, which <b>must be put off</b>. The new man is +created in righteousness and true holiness, which <b>must be put on</b>. The +reason some do not comprehend the doctrine<span class='pagenum'><a name="Page_61" id="Page_61">[Pg 61]</a></span> of holiness is, they are yet +living in the old creation, hence their nature and mind are corrupt. It +is utterly impossible for such to be holy in this condition. The +command, "Be ye holy," does not apply to them. They are not God's +people. The first step for such to take is to repent, which if they obey +they will be brought into the kingdom of God's holiness; into the new +creation, the workmanship of God in Christ Jesus. Bless the Lord, O my +soul, for this new creation of purity and holiness. All the living +creatures of heaven bow before him that sitteth upon the throne, saying, +Holy, holy, holy! and every sanctified heart on earth can join the +blessed anthem of praise and adoration with the consciousness that the +all-cleansing blood of Christ has reached its inmost depth and purified +it for the habitation of the heavenly guest, the Holy Spirit. The pure +heart is God's dwelling-place on earth. Jesus says (John 14:23) "If a +man love me, he will keep my words and my Father will love him, and we +will come unto him, and make our abode with him."</p> + +<hr style="width: 45%;" /> + +<p>Thus we see that God not only dwells in the high and holy heaven, but +also upon earth in the hearts of his obedient people. Who could +consistently believe that God would dwell in a corrupt heart? "He shall +be in you," is the promise of Jesus. "At that day [the day when the Holy +Spirit comes into the heart], ye shall know that I am in my Father, and +ye in me, and I in you." Oh, the depths of the riches of this wonderful +redemption, that God would forgive the guilty sinner, then purify his +heart and make it his earthly abode. This is his will toward every son +and daughter of Adam's race. He will create us in the image of Christ, +so that we may truly serve him without fear, in holiness and +righteousness before him all the days of our life. This can be called +none other than the way of holiness. It is God's own way, and is truly a +highway too high for anything unclean to pass over. It is on a perfect +level with heaven itself, and yet it is a highway here upon earth for +all the ransomed of the Lord to travel upon. It is so plain and simple +that no one need be led astray. The wayfaring men though fools, shall +not err therein. A wayfaring man means one who is on the way, one who +lives on the way.<span class='pagenum'><a name="Page_62" id="Page_62">[Pg 62]</a></span> A seafaring man is one who lives on the sea. This way +is so safe that though a man may be simple in the estimation of the +world, and may be called a fool, yet if he keeps obedient to God he +shall not be led astray. "No lion shall be there, nor any ravenous beast +shall go up thereon." This indicates a very safe way, where we need not +fear any evil. Everything of the flesh or the old man is ruled out, and +none but the redeemed shall walk there. We see therefore from the +description of the prophet that this is a highway, a clean way, a simple +way, a safe way, a way of songs and everlasting joy, which necessarily +constitutes a way of holiness.</p> + +<p>This is the way upon which the people of God are truly returning to +Zion. This Zion is the scriptural name of the church of God. The people +of God have been led into captivity of +<a name="corr6" id="corr6"></a><a class="correction" href="#cn6" title="changed from 'ecclestiastical'">ecclesiastical</a> +bondage (Babylon), +and the pure light of the gospel of holiness has been darkened by the +creeds and doctrines of men, but God is revealing to his own that +sanctification is a Bible doctrine; they seek for, and obtain it, and +thereby every sectarian yoke is broken, his people find themselves upon +this highway of holiness and at home in Zion, the church, free from the +bondage of sectism. This is the work of God himself, and will not cease +until every one of his people are brought home to Zion, upon the way of +holiness. This is the highway that is left for the remnant of his +people. Isa. 11:16. This remnant shall be gathered out of all the creeds +of men into the one fold, into the true unity of Christ. "For both he +that sanctifieth and they who are sanctified are all of one."</p> + +<p>The prophet foresaw this blessed return of the people of God and tells +us "they shall call them, The holy people." There are some who call +themselves holiness people, but the prophet says we shall be called, +"The holy people." Holiness factions and sects have actually sprung into +existence, which declare that sectism and division is necessary. This +class of holiness is not that described in the foregoing scriptures. +Bible holiness will in every +<a name="corr7" id="corr7"></a><a class="correction" href="#cn7" title="changed from 'individaul'">individual</a> +instance destroy everything out +of men's hearts that separates or divides. Divisions are the outgrowth +of carnality and not of the Spirit of God. Every profession of holiness, +there<span class='pagenum'><a name="Page_63" id="Page_63">[Pg 63]</a></span>fore, which sanctions division and sectism cannot possibly be the +holiness of the Bible. This may seem to some a strong assertion, but it +will stand the test of the word of God.</p> + +<p>No scriptural unity will ever be effected among the people of God +outside the experience of sanctification. Men have repeatedly laid other +foundations, but all to no avail. It is a source of great satisfaction +to know that wherever the Holy Spirit has the right of way in the hearts +of men, there is found true apostolic unity, both in spirit and in +doctrine. This is a well authenticated fact which is demonstrated in +thousands of hearts today. The holy people are one people, and all are +willing to be measured by all of the word of God, which proves to the +"profitable for doctrine, for reproof, for correction, for instruction +in righteousness. That the man of God may be perfect, +<a name="corr8" id="corr8"></a><a class="correction" href="#cn8" title="changed from 'throughly'">thoroughly</a> +furnished unto all good works." The apostle teaches us, in Heb. 12:10, +that God imparts unto us his holiness: we are partakers of it. It is not +an experience which we by our efforts can attain to, but upon the +clearly defined conditions of his word we come into possession of his +holiness. It is all wrought within us by himself. "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." +Bible holiness is truly an imported article directly from God out of +heaven. Some imported goods in this country are much more expensive and +of better quality than those of home manufacture. Many of our people +prefer to pay the extra expense in order to obtain the better quality, +and usually are abundantly satisfied with their purchase. This may serve +to illustrate this blessed holiness of the Bible. Men's professions are +sometimes like an inferior homemade piece of goods. It soon wears +threadbare and betrays its quality, but the genuine imported article of +Bible holiness proves satisfactory in every respect, and the more it is +worn the better it becomes. It has cost us everything, but it proves to +be worth more than everything to us. The reason why some people have +failed to get it is, they are unwilling to pay the price. They are +deceived by the false doctrine that they do not need to consecrate their +all, and hence have accepted a holiness<span class='pagenum'><a name="Page_64" id="Page_64">[Pg 64]</a></span> manufactured by man, a homemade +article which will never stand the test. A definite, absolute +consecration to the loss of all things will never fail to procure the +genuine article of true Bible holiness, which will stand the wear of +every trial of life and the test of the judgment.</p> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_X" id="CHAPTER_X"></a>CHAPTER X</h3> + +<h2>The Vine and the Branches</h2> + + +<p>"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. Now ye are +clean through the word which I have spoken unto you. 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: he that abideth in me, and I in him, the same bringeth +forth much fruit: for without me ye can do nothing. If a man abide not +in me, he is cast forth as a branch, and is withered; and men gather +them, and cast them into the fire, and they are burned. If ye abide in +me, and my words abide in you, ye shall ask what ye will, and it shall +be done unto you. Herein is my Father glorified, that ye bear much +fruit; so shall ye be my disciples."—John 15:1-8.</p> + +<hr style="width: 45%;" /> + +<p>This beautiful analogy teaches us an important lesson. The standard of +sanctification is clearly exemplified in the relation between the vine +and the branches. Christ is the vine, and every individual Christian is +an individual branch; every branch is an individual member of the vine, +and every Christian is an individual member of Christ.</p> + +<hr style="width: 45%;" /> + +<p>What a clear view of the church, and how plainly we can see that there +is but one. Every regenerate soul is by one Spirit baptized into this +one body. This vine is cared for and kept by God himself, who is the +husbandman. Every branch must be a living, fruit-bearing one. It is +placed into the vine by the hand which will care for it, and give it +every necessary treatment to cause it to bring forth much<span class='pagenum'><a name="Page_65" id="Page_65">[Pg 65]</a></span> fruit. If it +bears fruit it will be kept in the vine; if it does not bear fruit it +will be taken away. The same life which flows through the vine also +flows into the branches. It is the branches that bear the fruit. It is +the part of the vine to sustain the branches, and the part of the +branches to bear fruit. The fruit is the production of the vine-life in +the branches. The word of God teaches us that Christ is pure and holy, +and in Rom. 11:16 we are taught that if the root be holy, so are the +branches. The manner of the induction of the branches into the vine is +illustrated by the process of grafting. We are not grown into Christ, +but grafted into him. The natural branches of a vine grow out of the +vine, and accordingly bear the vine-fruit, but by grace we are grafted +into Christ, the vine, and bear the vine-fruit.</p> + +<p>A certain writer who advocates the repression theory of sanctification +says: "But if I want a tree wholly made good I take it when young and, +cutting the stem off on the ground, I graft just where it emerges from +the soil; I watch over every bud which the old nature could possibly put +forth until the flow of sap from the old roots into the new stem is so +complete that the old life has, as it were, been entirely conquered and +covered of the new. Now I have a tree entirely renewed—emblem of a +Christian who has learned in entire consecration to surrender everything +for Christ, and in a whole-hearted faith wholly to abide in him. If in +this case the old tree were a reasonable being that could co-operate +with the gardener, what would the gardener's language be to it? Would it +not be this: 'Yield now thyself entirely to this new nature with which I +have invested thee; repress every tendency of the old nature to give +buds or sprouts; let all thy sap and all thy life-powers rise up into +this graft from yonder beautiful tree which I have put on thee, so shalt +thou bring forth sweet and much fruit.' And the language of the tree to +the gardener would be: 'When thou graftest me, oh, spare not a single +branch, let everything of the old self, even the smallest bud, be +destroyed, that I may no longer live in my own, but in that other life +that was cut off and brought and put upon me that I might be wholly new +and good.' And once again, could you afterwards ask the renewed tree, as +it was bearing abundant fruit, what it could say of itself, its answer +would be this:<span class='pagenum'><a name="Page_66" id="Page_66">[Pg 66]</a></span> 'In me (that is, my roots) there dwelleth no good thing; +I am ever inclined to evil; the sap I collect from the soil is in its +nature corrupt, and ready to show itself in bearing evil fruit. But just +where the sap rises into the sunshine to ripen into fruit, the wise +gardener hath clothed me with a new life through which my sap is +purified and all my powers are renewed to the bringing forth of good +fruit.'"</p> + +<p>This author has entirely reversed the scriptural order of grafting in +his application of the graft and root, and has illustrated the relation +of Christ and the believer by the natural grafting process which can in +no sense scripturally apply to this holy relation. Christ is the vine or +root, and not the graft. The natural process of grafting is to graft the +good graft into a poor root. The graft will grow into a tree and bear +the same kind of fruit as the tree from which it was taken, and thus the +gardener increases the production of good fruit. But the divine process +of grafting is just the reverse. In Rom. 11:24 the apostle says we are +grafted into the olive tree (Christ) "contrary to nature." The +husbandman takes the penitent sinner out of the kingdom of darkness and +translates him into the kingdom of his dear Son. In this regeneration +process the sinner (the graft) that was sinful and bore fruit is by +God's own process grafted into Christ, the holy vine, and from thence to +bear holy fruit. This is certainly a great mystery, like all the works +of God's grace, and is indeed contrary to nature, but in perfect +conformity with the plan of redemption.</p> + +<p>Now, in this condition, there is a certain requirement of the graft +necessary that it may bear the vine-fruit; it must <b>abide</b> in the vine. +This abiding requires a careful watchfulness lest there might be some +sprout of the old inward nature, which yet exists within the newly +grafted branch, which would spring up and hinder the perfect +fruit-bearing of the vine-life. And in this early life, in this new +relation of the branch with the vine, it is an attested fact that in +quantity this fruit production is more or less hindered by the presence +of the old inward nature, in the branch, which if permitted to sprout +and grow would certainly prevent the growth of the vine-fruit entirely, +and thereby<span class='pagenum'><a name="Page_67" id="Page_67">[Pg 67]</a></span> cause the branch to be cut off. That the branch is in the +vine there can be no question, for its environments are completely +changed and it finds itself a stranger to all of its former +associations, customs, and habits. That the vine-life is in the branch +there can equally be no question, for the branch has the inward +consciousness bearing witness that it belongs to the vine, and it enjoys +the sweet fellowship of the vine and all its branches. Also it bears the +vine-fruit which brings upon itself the approval of the husbandman.</p> + +<p>But this early and new relationship is only the justified life of the +branch. The standard of sanctification of the author from whom we have +just quoted is in no respect any higher than this, and were it not that +there is a higher standard taught in this lesson and in many other +scriptures, we would have to be satisfied with justification only.</p> + +<p>"Every branch that beareth fruit, he purgeth it, that it may bring forth +more fruit." This purging is another process quite contrary to nature, +for the term signifies an inward cleansing. A vine-dresser can prune or +trim a branch and thereby practically make it clean outwardly from all +unnecessary or harmful sprouts which would hinder it from bearing fruit, +but there is no known natural process by which the grafted branch could +have its inward conditions changed which would affect its nature.</p> + +<p>We can see clearly that the entire process of grafting the inferior +branch into the good root, and the subsequent purging is wholly contrary +to nature, for no man with an object of profit would do any such +grafting, neither could anyone reasonably expect the inward conditions +of such a graft to become changed.</p> + +<p>This purging is wrought within for the purpose of an increase of holy +fruit. How beautifully it pictures the experience of sanctification, and +subsequent work wrought in the soul of the justified fruit-bearing child +of God. It is not a pruning of any unholy sprouts, for they are to be +wholly kept from sprouting in the process of the life of bearing holy +fruit in this justified relation. The branch is now bearing the very +fruit of the holy root, but there is something to be done in it that it +may bring forth more fruit; it must be purged from its inward depraved +disposi<span class='pagenum'><a name="Page_68" id="Page_68">[Pg 68]</a></span>tions which it possessed from its parent stock—its "old man ... +that the body of sin might be destroyed." Before the purging there was +much time and energy occupied in keeping its depraved nature from +sprouting. The holy nature of the root was indeed being manifested in +the production of holy fruit which was a source of satisfaction, but +there was that inward consciousness of an unfavorable condition which +hindered the root-life from producing in the branch the quantity +necessary to the perfect satisfaction of the husbandman, the vine or the +branch.</p> + +<p>But now what a glorious change: the old nature is entirely gone, and the +sweet soul-rest which the purged branch now enjoys is beyond the power +of mortal to express; it can now repose itself so sweetly in the holy +vine in its perfectly consecrated life, without any inward hindrance to +a perfect flow of the vine-life through its entire being. It can now +bring forth more fruit, for every energy from the root is sent direct +into the fruit-buds of the branch, and the result is glorious. This +purging is just what perfects the inward harmony of the branch with the +vine. It could not continue very long in the abiding condition without a +consciousness of the need of the purging process. This process becomes a +necessity to every branch which abides. "He that abideth in me, and I in +him, the same bringeth forth much fruit," which is equivalent to the +text, "Every branch that beareth fruit, he purgeth it, that it may bring +forth more fruit." It is purged that it may bring forth "more fruit," +and now the object of purging is realized, it brings forth "much fruit." +Thank God for the purging, the subsequent work in the heart!</p> + +<p>The apostles had not yet received this experience. They were clean +through the word which Jesus had spoken unto them, to the extent of +their knowledge and experience. Unquestionably they were clean from +guilt and condemnation, for they were taken out from the world—were no +more of it, and the world hated them. They were living in perfect +obedience to all the known word of God and were clean through that word, +but they had not had the pentecostal purging, "purifying their hearts by +faith," as Peter himself testifies of the sanctification of himself and +all who<span class='pagenum'><a name="Page_69" id="Page_69">[Pg 69]</a></span> were at Pentecost, as well as the experience of Cornelius and +his household.</p> + +<p>Truly we have much reason to praise God for his wonderful grace in which +he brings man, his fallen creature, into such a position that he may +become a son of God, then made pure from all the depraved dispositions +of his fallen nature. "If a man therefore purge himself from these, he +shall be a vessel unto honor, sanctified, and meet for the Master's use, +and prepared unto every good work."—2 Timothy 2:21.</p> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_XI" id="CHAPTER_XI"></a>CHAPTER XI</h3> + +<h2>Some Helpful Thoughts on Consecration</h2> + + +<p>The experience of sanctification is obtained upon the conditions of +definite consecration and faith. In every consecration the soul reaches +a point where it must either go through to the death, or else go back +and lose the grace of God entirely. The Holy Spirit will make it plain +what this death implies, and at last the dying soul goes through its +last struggle and yields up its last treasure. When this point is +reached and passed, the Holy Spirit will bear witness that the demands +of God are now fully met. When Moses had completed the work of building +the tabernacle and had placed everything in its proper order, as God +commanded him, it is said that "Moses finished the work." So it can be +said of us and so each of us can personally testify by the witness of +the Spirit bearing witness with our spirit in this absolute and definite +consecration, that we have "finished the work." Every doubt as to the +completion of this consecration is banished, and has no room to exist in +our hearts, for we know that it is complete. We can so sweetly and +willingly say, "Thy will be done," with a most delightful consciousness +that all the past, present, and future, of all that pertains to our +life, is yielded up to his blessed will. Nothing on earth is held half +so sweet and precious as his will.</p> + +<p>We can realize down deep in our souls what Jesus meant when he gave +himself to sanctify us and said, "I come to do thy will." We can enter +into the fellowship of<span class='pagenum'><a name="Page_70" id="Page_70">[Pg 70]</a></span> his sufferings and death, for all that we have +and are, and all that we expect to be in the future, and all that we +know and ever expect to know, are now forever and eternally yielded up +to that precious will of God. It required the will of Jesus to be +yielded up to death to do the will of the Father that we might be +sanctified, and it equally requires our will to be yielded up to death +and the loss of all things, that we might be sanctified. It required his +will even to the death to obtain it for us, and it requires our will +even to death to receive it from him. Yes, dear reader, a real death; so +real that it includes everything, and it can only be said of us as it +was said of the Colossian saints, "Ye are dead, and your life is hid +with Christ in God."</p> + +<p>This death consecration is beautifully typified in the consecration and +sanctification of the priests of the Old Testament dispensation. In Lev. +8 we read that Moses was commanded of the Lord to take Aaron and his +sons and three animals with him. The blood of one of these animals was +to be shed for the sin-offering; one for the "burnt offering," and one +for the "consecration" offering. The blood of each was shed and applied +separately for a special purpose. Each finds its antitype in the +precious blood of Jesus, who offered himself without spot to God that he +might sanctify the church. The blood of the sin-offering provides for +that part of our nature which would naturally reach out and cling to +those things which are sinful. In every justified heart which is not yet +wholly sanctified there exists such a principle which in itself is +depraved and sinful, and were it permitted to respond to the sinful +things without, it would bring the believers into transgression. This is +the "body of sin," or "our old man," which according to the law of the +Spirit of life in Christ Jesus, must be destroyed and cleansed out. This +existing in the heart, if unrestrained, is the fruitful soil out of +which grows every evil work. We can see its productions in many +different aspects in the religious world today. Every sect on earth is a +production of this body of sin. Every manifestation of carnal division +is some of its evil fruits. Everything that is in the least degree +contrary to the pure word of God, whether it be word or deed, is but the +outgrowth of this evil thing, which was created and planted into the<span class='pagenum'><a name="Page_71" id="Page_71">[Pg 71]</a></span> +hearts of Adam and Eve by the devil, and has become the dominating +characteristic of depraved humanity. Justification does not cleanse this +out of the heart. It only takes away the guilt and trespasses of the +sinner, and brings him into the favor of God, who gave his Son a +"trespass-offering" for the world. But Jesus gave himself a +"sin-offering" for the church, and when the heart has yielded up to the +death for the destruction of this depravity it can truly be said of such +an one that we are dead to sin, for the blood of Jesus in this +sin-offering will most certainly effect this cleansing.</p> + +<p>But a true Bible consecration includes something more than a yielding up +of the heart for the cleansing out of this sin principle. In the type, +we see there was another animal sacrificed in this consecration service. +It was the one for the "burnt offering." The blood of this sacrifice +corresponds with the sacrifice of the blood of Jesus which also provides +for the cleansing of that part of our nature that clings to the things +of life which in themselves are not sinful but are God-given blessings. +Our unsanctified affections must also become purified from every taint +of depravity. That this may be accomplished, it becomes necessary that +the heart yield up to the death every cherished object, even though it +be a God-given blessing; it must be yielded up and laid upon the altar +as a "burnt offering." The affections cannot be purified until the +object of the affections is yielded. We cannot perfectly obey the first +and great commandment, "Thou shalt love the Lord thy God with all thy +heart, and with all thy soul, and with all thy mind, and with all thy +strength," until every affection is fully taken off from every object of +earth and placed upon God exclusively. This means that we willingly lay +upon the altar our loved ones, no matter how sacred or precious they may +be—father, mother, brother, sister, husband, wife, children, home, +property, reputation, and everything within the scope of our earthly +existence. All henceforth and forever yielded up to God, no more to be +ours, as really and as perfectly as though we were breathing our last +upon our death-bed, and then in due time we were laid into our coffin, +the lid fastened down, and lowered into the grave, the grave filled up +and nothing left but a mound to mark where our earthly remains lie. Or, +to view the subject from another<span class='pagenum'><a name="Page_72" id="Page_72">[Pg 72]</a></span> standpoint, this yielding up must be +as real as though our loved ones and every cherished treasure of earth +were laid upon the altar, to be offered up a burnt sacrifice. In due +time the fire will be kindled, and our cherished objects will one by one +be consumed into smoke and finally all will disappear, a consumed +sacrifice unto the Lord.</p> + +<p>A quarter of a century ago my own precious mother was brought to this +consecration. She was shown by the Holy Spirit that she did not have her +children perfectly yielded up to the Lord. She was praying for their +conversion. At last she became willing to lay them upon the altar and +she did it thoroughly. She gave them to the Lord a living sacrifice. In +a short time her four oldest were converted, and in due time the two +others as they grew up were also brought into the fold of Christ. She +rejoiced and praised God for this and often expressed herself that her +children were not her own, they were the Lord's, for his service or +sacrifice, just as he should see proper. At last this consecration was +brought to the test. The Lord began to kindle the fire to consume the +"burnt offering." He laid his hand upon one and took her home to heaven. +Then another, and sent him thousands of miles away to preach the gospel +in regions beyond. Then another, and sent him far distant in another +direction to labor in the gospel vineyard. Then another, and sent her +still another direction to publish the word of God; and as these +cherished objects thus vanished out of her sight she could say, "They +are the Lord's, not mine." In one of her letters she wrote me these +words: "Well, my dear boy, I truly realized what it meant years ago to +lay my dear children upon the altar of the Lord: but now I realize what +it means to see them consumed into smoke."</p> + +<p>Dear brother and sister, this is what a burnt offering means, and how +good our heavenly Father is to require this sacrifice of us! Oh, how +many sad heartaches it saves us! How many bitter tears of anguish and +sorrow! I have stood at the open grave where a poor grief-stricken +mother wrung her hands and cried out, "Oh, I cannot, I cannot give up my +precious darling. Let me be buried with it—I cannot be parted from it!" +I have also stood at another grave, where the form of a consecrated +loved one was sinking out<span class='pagenum'><a name="Page_73" id="Page_73">[Pg 73]</a></span> of human sight. The mother stood gazing at +the object of earth as it was laid back to dust, then with her eyes +turned toward heaven she said, "Dear Lord, thou hast only taken thine +own to thyself; my heart feels the parting pangs, but I say willingly, +'Thy will be done.'"</p> + +<p>Ah, what a contrast! The one mother knew nothing of this blessed +consecration, the other did. The one had but little grace to sustain her +in her bereavement, the other had the abounding grace, for she had +already yielded up her sacred treasures to the Lord. The one buried all +her comfort and hope in the grave, the other simply buried a lifeless +form of clay; though sacred and precious to her heart, yet she had +consecrated it to the Lord, and now in seeing it vanish out of her +sight, she could feel that it was not her own. The one returned to her +empty home with her heart full of sorrow, the other returned in the +comfort of Him who comforteth us in all our tribulations. She had paid +the price of <b>her all</b>, and now she enjoys the blessing of <b>Jesus' all</b>—the +abiding of his glorious presence, which comforts her heart and home, and +fills the emptiness with himself and his bountiful grace.</p> + +<p>Oh, how beautiful and reasonable to consecrate everything that our +affections have held sacred and dear, to him. We all know very well that +all these treasures of earth are of no enduring substance. No matter how +much they may be to us, they in due time will either vanish out of our +sight, or else we will have to leave them. How much better, and how much +more satisfactory it is to yield them all up to Jesus, to whom they +rightly belong, and who has only loaned them to us in the first place. +He is justly entitled to all of our affections, for what has he not +yielded up that was due to himself, that he might purchase this glorious +grace for us? Now he wants the supremacy in our hearts' affections, so +that he can fashion us according to himself through and through, and +impart his own nature into our affections, that we may henceforth love +with his love, those sacred treasures around which our affections have +so entwined, and claimed as ours. Before our consecration we loved him, +but these other objects of our love were between us and him. They +hindered our love towards him, and equally hindered his love from +perfectly flowing into our<span class='pagenum'><a name="Page_74" id="Page_74">[Pg 74]</a></span> hearts. We loved him, and realized that he +loved us, but it was not perfect; there were objects in our way, and +there were objects in his way. These objects were our sacred treasures. +Depravity had affected our affections so that we could not hold these +treasures as we should. But now what a satisfactory change! We yielded +all these objects to him, and took him in their stead. Now he occupies +the place. He owns our treasures, and we own him. But what of our +treasures? We have them all back again, through him. Before our +consecration, they were between us and him. Now he is between us and +them, and with him he freely gives us all things. He can use all of +these things according to his own good pleasure, making any disposition +of them which might seem good in his sight, for they are his, not ours. +If he should place us over them as his stewards, then we hold them in +trust for him and do with them just as he orders, and when, one by one, +they consume away on the altar of his service, or, if according to his +sovereign will, he shall remove them out of our sight, we can say, +"Amen, Lord, thy will be done."</p> + +<p>Now, in the act of Bible consecration, the believer may not realize all +of this, and the utmost depth of the cleansing that has been wrought in +the heart and affections, or the difference between the sin-offering and +the burnt offering, but it will not be long afterward, until the +knowledge of this cleansing shall begin to dawn upon us and our soul +becomes more and more enraptured in this glorious experience of +sanctification. But we see in the type still another animal to be +slain—the consecration offering. The blood of this animal was applied +to the body of Aaron and his sons. First it was put upon the tips of +their right ears, the thumbs of their right hands, and the great toes of +their right feet. Then afterwards it was sprinkled with the anointing +oil upon Aaron and his garments too, and upon his sons and their +garments. This ceremonial process was the completion of their +sanctification. The blood of this consecration offering corresponds with +the blood of Jesus which provides for the sanctification of our body. In +this consecration we not only offer up our hearts and affections to +Jesus, but we also present our bodies a living sacrifice. This includes +our all, spirit, soul and body. Our ears,<span class='pagenum'><a name="Page_75" id="Page_75">[Pg 75]</a></span> hands, and feet, our entire +physical being, is dedicated henceforth to his service, to labor and +suffer hardships, to be used in sacrifice, or service, either at the +martyrs' stake or on the gospel altar, any way, and every way, in which +he may order it for his own honor and glory. These eyes shall see, this +tongue shall speak, this mind shall think, these ears shall hear, these +hands shall labor, these feet shall run, this strength and these +energies, this heart shall beat, every faculty, organ, and appetite +shall be used only for him, who has so freely given himself for us; and +thus this body becomes the temple, and the earthly dwelling-place of the +Holy Ghost, his own exclusive dedicated property. While it is not +possible that we could itemize these things in the consecration of our +bodies, there is a yielding up of our all which sweeps the scope and +brings the witness of the Spirit that our consecration is complete and +we have "finished the work." We are now upon believing grounds, and +faith can appropriate the power of the all-cleansing blood.</p> + + +<div class="poem"><div class="stanza"> +<span class="i2">"By faith I venture on his word,<br /><br /></span> +<span class="i4">My doubts are o'er, the vict'ry won,<br /><br /></span> +<span class="i2"> He said the altar sanctifies,<br /><br /></span> +<span class="i4">I just believe him and 'tis done."<br /><br /></span> +</div></div> + +<p><span class='pagenum'><a name="Page_76" id="Page_76">[Pg 76]</a></span></p> + + + +<hr style="width: 65%;" /> +<h3><a name="CHAPTER_XII" id="CHAPTER_XII"></a>CHAPTER XII</h3> + +<h2>Questions and Answers</h2> + + +<p>Question. How may we know definitely that we are sanctified?</p> + +<p>Answer. We may know it by knowing that we have met all the conditions. +This grace is obtained upon the conditions of consecration and faith. +When we are sure that we have measured up to a true Bible consecration, +we will have no difficulty in knowing that we are sanctified. The depth +of meaning of this consecration does not necessarily need to be fully +comprehended by the seeker, as we enter into this covenant, but there is +a yielding up of ourself and entire all, to the known and unknown will +of God, to an extent that covers everything. God knows when we have +reached and passed this point, and it will not be long before the Holy +Spirit will definitely witness to us that the consecration is complete, +and the covenant ratified by this glorious indwelling consciousness.</p> + +<p>This consecration may be illustrated by the contract and union of holy +matrimony. When the bride and groom enter into the covenant according to +God's word, they have little knowledge of the obligations they are +taking upon themselves. They know nothing of the detailed realities of +life; its joys and sorrows, hardships and trials that are before them; +but they know that they dearly love each other, and have not the +slightest fear in yielding themselves to each other completely and +exclusively, so long as they both shall live. They enter into this +covenant with all good confidence that the object of their love will not +require anything hard or impossible, and as the future realities of life +unfold and one by one they meet the many responsibilities that the +covenant implies, they find that their love is equal to the +responsibility, and as long as they continue to love each other they +will never have the slightest disposition to break that marriage +covenant.</p> + +<p>So the heart which makes the consecration for sanctification will not +comprehend the great scope of its meaning at the time of entering into +this covenant, but if we love<span class='pagenum'><a name="Page_77" id="Page_77">[Pg 77]</a></span> Jesus as we should we will not fear what +he may require of us in the details of his will in the future. We are +already enraptured with his love. He has proved himself to be a loving +and faithful Redeemer in dying for us, and now as we see he requires us +to yield ourselves even to death for him, we can confidently enter into +the conditions of this covenant with the assurance that he will demand +nothing of us beyond the power of the love to fulfill.</p> + +<p>Yes, we will know definitely when our consecration is complete, and then +we will have no trouble to believe in the promises for the cleansing. As +Bible repentance is the believing ground for justification, so Bible +consecration is the believing ground for sanctification.</p> + + +<p>Ques. How may we keep sanctified?</p> + +<p>Ans. By abiding in the conditions by which we obtained the experience. +As long as our consecration remains intact, and our faith remains firm +in the promises, we are sanctified, no matter what the assertions of our +feelings may be. To cease believing will forfeit our experience. To +cease obeying in any respect will produce the same effect; but "if we +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."</p> + + +<p>Ques. If Jesus was not sanctified until his death, how can we be?</p> + +<p>Ans. Jesus was sanctified before his death. He testifies to it in John +10:36. There is a sense in which he was sanctified by his death; that +is, he became a perfect redeemer by his death. He set himself apart for +this specific purpose. This is the meaning of the saying of Jesus in +John 17:19—"And for their sakes I sanctify myself, that they also might +be sanctified through the truth." Another scripture, Heb. 5:9 has the +same meaning. "And being made perfect, he became the author of eternal +salvation unto all them that obey him." In the use of the terms +"sanctify" and "perfect" we could by no means infer that Jesus was not +pure and holy before his suffering on the cross. He became a perfect +Saviour by his death and through suffering. It is absurd and casts a +reflection upon the redemption plan, to say that Jesus was not holy +until resurrection. In this sense only was he made +"perfect<a name="corr9" id="corr9"></a><a class="correction" href="#cn9" title="changed from 'perfect his death'">" by</a> +<span class='pagenum'><a name="Page_78" id="Page_78">[Pg 78]</a></span>his death. +As to his people being holy and sanctified in this life, we have +the whole word of God in favor of such a life. Thank God, it is his will +that we should live "in holiness and righteousness before him all the +days of our life." It does require a death on our part to obtain this +glorious grace. In this respect we must die to get it. Jesus died to +purchase it for us. We must die to receive it—not a literal death, but +a death to sin and the world. The river of Jordan truly signifies a +death, but we can cross over it and remain in this mortal life. The land +of Canaan is the land of holiness, which all of God's people can enter +into and possess in this life.</p> + + +<p>Ques. Does not the Bible say, "If we say that we have no sin we deceive +ourselves and the truth is not in us"?</p> + +<p>Ans. Yes, but this does not teach us that we cannot be free from sin. If +we were to take this verse by itself without its context we might have a +scripture contradictory to the word of God, but if we read the seventh +and ninth verses with the eighth verse of 1 John 1, we see plainly by +these three verses connected that we can be cleansed from all sin and +unrighteousness. This verse implies that if any one who has not been +cleansed from sin should say he has no sin to be cleansed from, he +deceives himself.</p> + + +<p>Ques. Do we not grow into sanctification and therefore reach it +gradually?</p> + +<p>Ans. No; this would be contrary to the plan of redemption. We do not +grow <b>into</b> any of the graces. We are commanded to grow IN grace. The +grace of pardon and justification is imparted by the Holy Spirit. We can +grow in this grace and in the knowledge of our Lord and Saviour which, +if we do, will soon bring us to the knowledge of our need of purity and +sanctification, and we will see that this is a grace which is intended +for us. We gladly comply with the conditions for the same, and enter +into it by faith. God now performs the work in our hearts by the power +of his Holy Spirit. We cannot do it ourselves, only in the sense that we +meet the required conditions. It is impossible for us to grow into +purity. This is beyond our individual power; it requires the power of +God. We purify ourselves by making the separation of everything +outwardly; God then<span class='pagenum'><a name="Page_79" id="Page_79">[Pg 79]</a></span> purifies our hearts by an instantaneous work of +grace. This grace by no means implies a maturity in growth. It only +brings us into a position where we can the more rapidly grow up in +spiritual things.</p> + + +<p>Ques. Why do we not get it all when we are justified?</p> + +<p>Ans. Because the conditions for the two graces are not the same. The +penitent sinner cannot, in his sinful condition, meet the requirements +for sanctification, and God does not mean that he should. All that the +sinner can possibly do is to repent. When he has fully repented, then he +can believe on the Lord Jesus Christ and receive his pardon. This is +justification. He is justified from all his sins through true repentance +and faith. Those are the Scriptural conditions for justification, but +the conditions for sanctification are consecration and faith. Repentance +and consecration are vastly different. The first means to give up all +sinful things, with a godly sorrow for all sins committed, and a solemn +determination that by the grace of God all sinning shall forever cease. +The second means to yield up to God all our good things, every sacred +treasure of our heart and affections, with our body and every ransomed +power, as a living sacrifice. The first is God's requirement of every +sinner. The second is his requirement of every justified believer. The +first is all that the guilty sinner can possibly comprehend. The second +is that which only the justified believer can comprehend. Therefore it +is utterly impossible for us to get sanctified at the time of our +justification. The two are distinct and separate works of grace, +obtained upon distinct and separate conditions.</p> + +<p>Some people have vainly believed, and some vainly teach, that there is +but one work of grace; but such a doctrine is contrary to the word of +God, the conditions of the plan of redemption, and the glorious +testimonies of thousands of saints who have lived in the past and those +who are living witnesses today. It is perfectly natural and logical to +every honest and willing child of God who is not yet sanctified to soon +believe that there is a second work of grace. Perhaps it will take a few +months for some to find out their need, but it is only a question of +time till every one will find an inward longing for something more, to +satisfy the inward condition of the heart. To prove this statement<span class='pagenum'><a name="Page_80" id="Page_80">[Pg 80]</a></span> let +us listen to the testimonies of those who are simply justified and have +had no teaching on sanctification, whether their Christian life be one +of years or but a few months. Everyone who stands in this justified +relation with God gives expression in some respects according to the +following: "I thank God for salvation and am not sorry that I ever gave +my heart to God, but I do feel the need of a deeper work of grace." +Another will say, "Pray for me that I may have a clean heart." Another +will request prayer for perfect love; another will confess to having +been overcome by sin, and having made some crooked paths, and feels +sorry and wants to get nearer to God and get a better experience.</p> + +<p>Now we cannot doubt the sincerity of these hearts, neither their +experience. Their experiences are those of honest, willing children of +God who are anxious to do the whole will of God. Such expressions would +not be given by professors who are void of salvation. The fact is, the +experiences of these hearts teach them the need of the second grace, and +unless they should be deceived by some false doctrines, they would keep +on with such testimonies until they should obtain that perfect love, or +a clean heart, or a deeper work of grace.</p> + +<p>Do they not testify that the first work of grace is not deep enough? +They are glad for the first work, but they want something deeper. They +are glad that grace has found their heart, but they want a clean +heart—one that is free from those conscious uprisings of evil which, if +unrestrained, would bring them into condemnation and guilt, and perhaps +have already overcome them and produced such an effect in their lives. +They are glad for the sweet love of God that has found its way into +their hearts, but they long for perfect love. They are conscious of some +obstacles which hinder that love from being perfect, and yet they do not +understand just how those obstacles can be removed. Someone may tell +them that they have all they can get from God and to ask for more would +be presumption, and yet their souls cry out for that which is natural in +the grace of God, and how ready they are, when they hear sanctification +taught, to meet the conditions and enter<span class='pagenum'><a name="Page_81" id="Page_81">[Pg 81]</a></span> into the rest for their +souls—this perfect love, this deeper work of grace, and this experience +of a clean heart, and this baptism with the Holy Ghost.</p> + +<p>Now let us listen to their testimonies. What do we hear? Ah, we hear +them praising God for this they were so longing for. One will praise God +for a clean heart; another will say he has found the perfect love; +another will testify to the baptism of the Holy Ghost. Others will thank +God for sanctification, and others will call it this sweet soul-rest, +etc., which all mean the same blessed experience of sanctification. Now +if we ask them if they believe in a second work of grace, what will they +answer us? Ah, there is no question about it. They have it in their +hearts, and they are spoiled for any argument upon the subject.</p> + +<p>So it is with all God's people who have met the definite conditions for +sanctification and have come into this precious grace. We know it is a +second work.</p> + + +<p>Ques. How can one keep free from evil thoughts?</p> + +<p>Ans. The pure heart and mind do not entertain an evil thought. As soon +as such thoughts are presented they are banished. In 2 Cor. 10:5 we read +how such things are dealt with. "Casting down imaginations, and every +high thing that exalteth itself against the knowledge of God, and +bringing into captivity every thought to the obedience of Christ." An +evil thought thus captivated does not enter into the heart and therefore +does not become a sin to us. The apostle James says, "When lust hath +conceived, it bringeth forth sin." The evil thought must first enter +into the heart and be conceived into a desire before it becomes sin.</p> + +<p>This world is full of sin and iniquity on every hand. We may hear +profanity as we pass along the street, or we may see iniquity before our +eyes daily as we come in contact with the world, we may pick up a +secular paper and read of murder and theft, and thus these evil thoughts +may enter into our minds, but they do not conceive or take root in our +hearts. They are brought into captivity and banished from us. If when +reading or hearing of a murder or theft, someone should see an +opportunity to commit a similar deed and resolve in his heart that he +would do so at his<span class='pagenum'><a name="Page_82" id="Page_82">[Pg 82]</a></span> first opportunity, that person would have conceived +the thought in his heart, and in the sight of God he would be a murderer +or a thief, even though he never had the opportunity to carry out the +design. The heart that is purified by the cleansing blood of Christ and +momently kept in the efficacy of that blood, is the sacred +dwelling-place of the Holy Spirit, who has the full and exclusive +control of the heart.</p> + +<p>As long as our will is kept in line with the will of God the Holy Spirit +will abide. The word of God says, "Greater is he that is in you than he +that is in the world," and, "No man can enter into a strong man's house +and spoil his goods, except he will first bind the strong man." The +strong man—the Holy Spirit—is in his own house, and it is impossible +for sin to enter in unless we by our own will consent to it. The word of +God speaks of the Holy Spirit as the seal. This thought is practically +illustrated by the common use of a seal in canning fruit. We may be ever +so careful with fruit in getting it properly prepared for the can, but +if we set it away without the seal, it will not be long until the fruit +is spoiled. It requires the seal to keep the fruit from spoiling. There +is something in the air which, if not excluded, will spoil the fruit. +The use of the seal is to exclude the air.</p> + +<p>So it is with our heart. Justification inducts us into Christ; +sanctification purifies our hearts and seals us in him; now when sin +would come in contact with our hearts and defile it, there is something +there, the Holy Spirit, the seal, which keeps sin from entering in. "If +we 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. Notice the word "cleanseth." It is in the present +tense. By our walking in the light, which signifies our perfect +obedience continually to all the known will of God, our heart is kept in +line with God's will and hence under the provisions of his grace—the +sin-cleansing blood of Jesus. Thus the perpetual cleansing keeps our +heart pure. By the inwrought work of sanctification we <b>obtain</b> this +purity, and by our obedience to God, walking in the light, we <b>retain</b> +it.<span class='pagenum'><a name="Page_83" id="Page_83">[Pg 83]</a></span></p> + +<p>In this blessed grace, no evil thought can enter our heart unless by our +consent. We have willed it so that we forsake all sin and turn to God; +thus his grace of justification has found its way into our heart. Then +by a definite consecration we willed it so that the cleansing blood of +Jesus should purify our heart from inborn depravity, and his grace of +sanctification has found its way within, and has brought the glorious +heavenly guest, the Holy Spirit, there to abide. Now as we continue to +walk in this light we are kept from sin. By our will we either open or +close our heart toward God. The will is the entrance and door. The grace +of God is free, and more abundant than the sunshine that lights and +warms this earth. All of this sunshine may be kept out of the room if we +will to have it so. We can darken the windows and doors, and keep every +ray of light out, or we can have abundant sunshine if we will, by simply +removing the obstacles. So it is with the illimitable grace of God. If +we open up wide the door of our heart—our will—and keep it open +continually, the grace will flow in and keep out everything that is not +like heaven. "For God, who commanded the light to shine out of darkness, +hath shined in our hearts, to give the light of the knowledge of the +glory of God in the face of Jesus Christ. But we have this treasure in +earthen vessels, that the excellency of the power may be of God, and not +of us."—2 Cor. 4:6, 7.</p> + +<p>If we close the door of our heart toward God, it will be opening it +toward sin, and the result will be darkness. Depravity will at once have +entered in, and then as every evil thought comes into the mind it will +find no obstruction to its way into the heart, where it will find a +fruitful soil in which to germinate and bring forth evil work.</p> + + +<p>Ques. Does not the word of God say that "from within, out of the heart +of men, proceed evil thoughts," etc.?</p> + +<p>Ans. Yes, this is true; but we must consider what kind of heart Jesus is +speaking about. Let us turn to Mark 7. The Pharisees and certain scribes +found fault because they saw some of Jesus' disciples eat bread without +washing their hands; not that their hands were not clean enough to eat +with, but because they did not serve the traditional ceremony, thinking +that thus the hearts of the disciples<span class='pagenum'><a name="Page_84" id="Page_84">[Pg 84]</a></span> were defiled, but Jesus explained +that nothing can defile the heart except that which enters into it. Ver. +19. "And he said, That which cometh out of the man, that defileth the +man. For from within, out of the heart of men, proceed evil thoughts, +adulteries, fornication, murders, thefts, covetousness, wickedness, +deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all +these evil things come from within, and defile the man."—Verses 20-23.</p> + +<p>We see that this is a true picture of the unregenerated heart, which has +no good thing in it. We also see that it is not an evil thought +presented to the mind from without which defileth the man, but it is the +evil thought that comes from within a corrupted heart. There are two +sources of evil thoughts. 1. The devil himself directly. 2. A corrupt, +unregenerate heart, which is a hotbed and nursery of the devil. From +either of these outward sources evil thoughts may be presented to the +mind of a child of God, but from neither can our hearts be defiled if +they are brought into captivity and banished, as will be the case with +every obedient soul.</p> + + +<p>Ques. Is not every mistake a sin?</p> + +<p>Ans. No; there are many mistakes which are not sinful. There is no doubt +that every sin is a serious mistake, but God's people do not make such +mistakes. The word of God teaches what sin is, and if we abide in Christ +we will not commit sin. The scriptural definition of sin will help us to +understand this. "Therefore to him that knoweth to do good, and doeth it +not, to him it is sin."—Jas. 4:17. "All unrighteousness is sin."—1 +John 5:17. "When lust hath conceived it bringeth forth sin."—Jas. 1:15. +"Sin is the transgression of the law."—1 John 3:4. "Whosoever abideth +in him sinneth not."—1 John 3:6. Any mistake that would be a violation +of God's law would be a sin, but aside from this, a simple error in +judgment is not a sin. Salvation does not warrant an experience beyond +the probability of error in our human nature, and Christian perfection +is not infallibility.</p> + + +<p>Ques. Did not Paul say there was sin dwelling in him?</p> + +<p>Ans. Yes. This expression we find in Rom. 7:17. The apostle when writing +this chapter was not describing his<span class='pagenum'><a name="Page_85" id="Page_85">[Pg 85]</a></span> +<a name="corr10" id="corr10"></a><a class="correction" href="#cn10" title="changed from 'sanctificed'">sanctified</a> +condition. It is a +description of his condition when he was in the flesh, or carnal state. +"For when we were in the flesh, the motions of sin, which were by the +law, did work in our members to bring forth fruit unto death."—Ver. 5. +And in Rom. 8:8, 9 he says, "So then they that are in the flesh cannot +please God. But ye are not in the flesh, but in the Spirit, if so be +that the Spirit of God dwell in you." "For the law of the Spirit of life +in Christ Jesus hath made me free from the law of sin and death."—Ver. +2. Paul's condition when under the law is described in the 7th chapter +of Romans. In chapters 6 and 8 he describes the condition of the child +of God under grace.</p> + + +<p>Ques. But does he not say in Rom. 3:10 that "there is none righteous, +no, not one"?</p> + +<p>Ans. Yes. But he was not describing the condition of the child of God +under grace. He refers to the world under the law. No Bible Christian +can conscientiously apply Rom. 3:10-18 to himself.</p> + + +<p>Ques. How about Solomon, who said, "There is not a just man upon the +earth, that doeth good, and sinneth not"?</p> + +<p>Ans. This also was spoken of the condition of the people under the law. +"The law made nothing perfect, but the bringing in of a better hope did +by the which we draw nigh unto God."—Heb. 7:19.</p> + +<p>In order to properly apply scripture it is very helpful to always +consider: 1. Who wrote it? 2. When was it written? 3. Of whom or to whom +was it written? In this manner it is easy to determine the meaning of +such scriptures as here have been mentioned and many others, which would +otherwise render it impossible to harmonize the whole word of God. The +two dispensations, the law and grace, are vastly different in many +respects. The first was but the shadow of the second. In the first there +was no power to take away sin, or to change the inward moral condition +of man but in the second there is the power and provision in the +redemption of Christ to save us to the uttermost.</p> + + +<p>Ques. But did not Paul say of himself when under grace that he kept his +body under and brought it into subjection? Does not this indicate that +his body was yet sinful?<span class='pagenum'><a name="Page_86" id="Page_86">[Pg 86]</a></span></p> + +<p>Ans. Let us turn to 1 Cor. 9:25-27. We see here that he makes no +reference to his body being sinful, but tells how he practices +temperance in all things. Like one who prepares himself for a race, in +training himself physically, bringing his body into subjection in +everything, that he may be able to win the prize. In sanctification the +sinful and depraved nature is destroyed, and everything unholy cleansed +out; therefore there are no sinful propensities to be kept down and +under, but all sin is kept out. The sanctified body is not sinful but +holy (1 Cor. 3:17) and is designed for God for the dwelling-place of his +Holy Spirit.</p> + +<p>Every propensity and appetite is now restored to its condition of +purity, in which it was created before sin entered into the world, but +yet we are human. Sanctification does not destroy our human nature, but +simply brings it into easy control, with every propensity in harmony +with the design of its Creator. But we are yet in this world and the +creature—our physical nature—is yet subject to vanity.</p> + +<p>Satan with all his malicious and crafty devices is lying in wait to +deceive and lead astray. He comes to us and appeals to our physical +nature in many respects, and it is necessary that we keep in a watchful +and prayerful attitude "lest by any means, as the serpent beguiled Eve +through his subtilty, so your minds should be corrupted from the +simplicity that is in Christ."—2 Cor. 11:3. Even through our appetites +would Satan gain the advantage over us, and finally bring us into +bondage, if he were permitted to do so. In this respect the apostle Paul +kept his body under and brought every appetite and propensity into +subjection to serve him, rather than he should serve them, and all his +ransomed powers were bent upon his faithful obedience to the one object +of his existence—the ministry of the gospel.</p> + + +<p>Ques. Can a person lose the experience of sanctification?</p> + +<p>Ans. Yes, it is possible to lose it.</p> + +<p>This experience does not place us beyond temptation. It only fortifies +us more strongly against the world, the flesh, and the devil, and +greatly diminishes the probability of falling.</p> + + +<p>Ques. Does not the word of God teach that "Whoso<span class='pagenum'><a name="Page_87" id="Page_87">[Pg 87]</a></span>ever abideth in him +sinneth not"; and "Whosoever is born of God doth not commit sin"?</p> + +<p>Ans. Yes; this is certainly true. There is no possibility of sinning in +Christ. It is only when a person gets out of Christ that it is possible +to commit sin. The term "born of God" includes both justified and +sanctified. No justified person can commit sin and retain the justified +experience; therefore, no one who is born of God and retains this divine +relationship in him will sin. Everyone who commits sin must do so +outside of this life in God. The apostle John says, "Whosoever sinneth +hath not seen him, neither known him," which signifies that in the act +of committing sin a person gets entirely outside of Christ. In such an +act he has not seen, nor known him. The apostle also says concerning +those who are born of God, that they "cannot sin," because they are +"born of God." This statement agrees with the one just quoted, and +proves that it is not possible to commit sin in Christ; but it does not +infer that it is not possible to get out of Christ and commit sin. The +expression "cannot sin" simply signifies that there is no disposition in +the heart to commit sin. We are constrained by love to him who gave his +life for us, to do nothing to displease him. We have the privilege and +power to displease him if we will, but we have no will to do so. We +"cannot" do it and abide loyal to him. A mother may be requested to take +a weapon and slay her child, but she at once answers, I cannot! Yea, she +can if she will; but the answer would in every case be repeated "I +cannot!" It is not difficult to see why she cannot do such a deed. She +has no disposition to do so, even though she has the power to do it. Her +love for her child renders it impossible so long as that love continues.</p> + + +<p>Ques. Can a person be restored to this experience of sanctification if +it should be lost?</p> + +<p>Ans. Yes, by complying with the conditions; but the same act of sin +which would cause us to lose our experience of sanctification would also +forfeit our justification, and bring us into condemnation. Therefore the +conditions necessary to get back into Christ would be first, repentance +and faith; then by a definite consecration, or a renewal of our +consecration which has been broken, and a definite<span class='pagenum'><a name="Page_88" id="Page_88">[Pg 88]</a></span> faith in the +all-cleansing blood of Christ we will be restored to sanctification.</p> + + +<p>Ques. In case a person shall unfortunately sustain such a loss, how long +would it take to become restored?</p> + +<p>Ans. Just as long as it would take to meet the conditions. No one in +such a case should wait an hour, but knowing just what conditions are +required, they should be complied with at once.</p> + + +<p>Ques. How can we understand the seventh chapter of Romans to harmonize +with the doctrine of holiness?</p> + +<p>Ans. From the seventh verse of this chapter the apostle describes his +experience when under the law, before he had been brought into the grace +of God. From the seventh to the fourteenth verse he speaks of his +experience, making use of the past tense. From the fourteenth verse +through the rest of the chapter he makes use of the present tense, but +still continues the description of his past experience.</p> + +<p>It is held by holiness opposers that this chapter is a description of +the apostle's experience under grace, and that this is the highest +possible experience attainable in this gospel dispensation. But such an +experience is not consistent with grace at all. If this were all that +grace can do, there would be no encouragement in it for any one to +accept. No sinner could do worse than the experience described here, +except that he might deliberately choose to sin and do everything wrong. +This chapter describes the sinner as having a desire in his mind to do +right but no power within him to carry out his desires, in any respect. +He is awakened to the requirements of the law of God, but finds he is +held fast by another law which holds him with such power as to render +him helpless, utterly helpless, to do anything good. This does not apply +to the justified experience under grace. It applies perfectly to that +under the law, because the Mosaic law had no other power, nor design, +than to awaken the conscience; and this is just what the apostle here +describes concerning himself "For I was alive without the law once: but +when the commandment came, sin revived, and I died."—Rom. 7:9. He died +in trespasses and sin. This was the condition of all men under the law, +and this is where grace found the world. "Now we know that what things +soever the law saith, it saith to them who<span class='pagenum'><a name="Page_89" id="Page_89">[Pg 89]</a></span> are under the law that every +mouth may be stopped, and all the world may become guilty before +God."—Rom. 3:19.</p> + + +<p>Ques. Is every child at birth sinful by nature?</p> + +<p>Ans. The race of mankind has descended from Adam through Seth, who was +born not in the image of God as Adam and Eve were created, but in the +image and after the likeness of Adam as he was after the fall. It is +evident that our first parents lost the image of God through their +disobedience, and it is also evident that this image of God has never +been regained through the first Adam. The word of God plainly teaches +that Christ, the second Adam, is the image of God, and by the power of +his redemption grace, he will restore this image to every son and +daughter of Adam's race who will meet the conditions for the same. The +first Adam is depraved and a sad failure. He has no power within himself +to change his moral condition. The second Adam (Christ) is a glorious +success. He possesses all the moral characteristics of purity and +holiness that the first Adam did before the fall, and also has the power +to impart this image of God to all who come to him.</p> + +<p>The image of Adam is entailed upon the race through the fall, and +evidently, though mysteriously, affects mankind through the natural law +of generation. The image of God is provided for the race through +redemption in Christ, and is imparted to each individual through the +divine law of regeneration and its accompanying grace. It is compatible +with the word of God, with reason, and with observation, that every +child born into this world through the natural law of generation, very +early in life in a greater or lesser degree manifests some of the +characteristics of this image of Adam. Just how, when, and where the +child partakes of this nature would be a subject of conjecture and +speculation. The psalmist says he was conceived in sin and shapen in +iniquity (See Psa. 51:5.) and according to the condition of the +unregenerate world this is as true today as it was in the days of David. +The innocent child, of course, is not accountable for this inward +condition of its nature, but as it grows to the age of accountability it +becomes an easy prey to the powers of sin because of this condition. +While innocent, it is unquestionably acceptable in<span class='pagenum'><a name="Page_90" id="Page_90">[Pg 90]</a></span> the sight of God and +comes under the provisions of the redemption of Christ unconditionally: +for "sin is not imputed where there is no law."—Rom. 5:13. The apostle +says "I was alive without the law once; but when the commandment came, +sin revived, and I died."—Rom. 7:9. He no doubt had reference to the +innocent period of his life. The principle of sin was in his nature, but +"without the law sin was dead"; it had no power to bring him into +condemnation. As soon, however, as he became able to know what the law +required of him, sin revived and made him a transgressor by causing him +to disobey the commands of God. There is no room to question the fact +that sin was in his nature; for he plainly states it so, and the +expression, "sin revived" indicates that it had been in him during the +period of his innocent state.</p> + + + +<hr style="width: 65%;" /> +<h3>CHAPTER +<a name="corr11" id="corr11"></a><a class="correction" href="#cn11" title="changed from 'XIV'">XIII</a></h3> + +<h2>Personal Experience</h2> + + +<p>In conclusion I desire to add my humble testimony of a personal +experience of the glorious work of entire sanctification.</p> + +<p>At the age of seventeen years I was converted. All who were acquainted +with me had no reason to doubt the genuine, inwrought grace of pardon +and the new life which at once began to bring forth fruit unto God. But +the one to whom this mighty change seemed the most marvelous was myself. +My poor soul, which for several years had been held under the terrible +bondage and darkness of sin, was now turned from darkness unto light and +from the power of Satan unto God, and there was no room either +internally or externally to question that I had received forgiveness of +sins. The glory and blessedness of that sacred hour and that hallowed +spot "when love divine first found me" can never be erased from my +memory. I will not say, as I have often heard others testify of their +own, that my experience was more wonderful than that of anyone else, but +I do not see how it could have been any more wonderful to me than it +was, and it is but useless to make an effort to tell it. All<span class='pagenum'><a name="Page_91" id="Page_91">[Pg 91]</a></span> who have +come into this precious life, and have the Spirit bearing witness with +our spirit that we are the children of God, understand what it means to +be justified by faith and have this sweet peace with God through our +Lord Jesus Christ.</p> + +<p>But this peace with God meant war with the enemy of my soul, and I soon +learned that the battle was a serious one. The artful schemes of the +enemy were deeply planned for my overthrow, and while attending school +the spirit of the world succeeded in leading me into defeat, and I +decided to yield myself again unto the world, and gave up the struggle +against sin. But oh, what darkness! God only knows what horrors I +suffered. I had been saved but a few months and had had the taste of +true happiness which so spoiled me for the empty pleasures of sin that I +was often so wretched and miserable that life was a burden. But thank +God, this condition of life was only of about two month's duration. +Through the burning tears of my precious mother, which fairly bathed my +face and neck one day as she suddenly came into my room and clasped her +arms around me, I was enabled again to decide for God and heaven. This +decision was so thoroughly burned in upon my soul by those scalding +tears that, by the grace of God, I believe it will last from that day to +my latest breath. The sweet joy and peace of heaven was restored and I +believe I enjoyed salvation as much as anyone could in my circumstances. +I knew I was a child of God, but it was not long until I became fully +conscious that there was a deeper work of grace needed within me. My +parents both professed entire sanctification at the time of the +conversion of the four oldest children, which included myself, but my +life was much occupied in securing an education, and having but limited +opportunities I was absorbed mostly with my studies, then afterward +became engaged in educational work for a number of years. It needed no +arguments to prove that my parents possessed a deeper spiritual life +than I did, and although the doctrine of sanctification was not so +clearly taught and understood then as now, yet I was fully aware this +was what I needed. Sometimes I thought I had obtained the experience, +but soon it was<span class='pagenum'><a name="Page_92" id="Page_92">[Pg 92]</a></span> proved by unmistakable evidence that I was not +sanctified. I had not come to the point of a definite and absolute +consecration, and really did not understand how to make this +consecration. My great ambition in life was to make a mark in the world. +This was so deeply implanted within me that I caused every energy to +bend in that direction. I dearly loved God and fully realized my utter +dependence upon him, but my love was not perfected. Then unfortunately I +had a quick temper, which I found justification had not destroyed. It +was materially repressed and generally held under control, but it was +there and needed only the provocation to assert its presence; and +sometimes, I am sorry to say, it brought me under condemnation and I had +cause to repent and regain the sweet peace of God.</p> + +<p>But the manner of my life, I believe, as a whole, was such that none of +my most intimate acquaintances had any reason to question the sincerity +of my heart or my profession as a Christian. The one who was most +dissatisfied with my inward condition was myself, and for more than +eight years I knew that a deeper work must be wrought before I could be +satisfied. Oh, how truly I could understand the prayer of David when he +so longed for a clean heart; and had I been brought to the knowledge of +the complete consecration, I might have been living in this blessed +Canaan rest of soul soon after my conversion. But God was good and full +of tender mercy. He carried me along and forgave my defeats and so +lovingly bore with me, even though my heart was divided between him and +some things of this world. I had forsaken all that I had to follow +Jesus, but unconsciously these objects would come between Jesus, the +object of my love, and myself, and thus hinder the perfect communion of +the Holy Spirit. About one year prior to my entering into this perfect +rest, the doctrine of sanctification was quite thoroughly agitated. Some +advocates of the Zinzendorf doctrine produced some strong efforts to +overthrow the doctrine of the second work of grace. I had studied the +scriptures carefully and honestly, and while I did not have the +experience of the second grace myself, I was certain that the one-work +teaching was not correct; for I knew I had received all that my heart +could receive<span class='pagenum'><a name="Page_93" id="Page_93">[Pg 93]</a></span> in the grace of pardon, and knew also that I soon found +that I needed just exactly what the term sanctification implies, and +what the dear ones who believed in and were advocating the second work +of grace were testifying to by word and deed.</p> + +<p>In the winter of 1883-4, while dear companion and myself were engaged +with some sanctified ones in a protracted meeting, to rescue the +perishing, we were brought as never before face to face with the stern +necessity of more spiritual power and life. We were shown by the Holy +Spirit that there is but one route to the promised land and that is by +crossing the Jordan. Death was inevitable if we would come into this +abundant life. We paused and reflected, looked backward and forward, but +there was no alternative—death was our doom. One day while I was absent +from home, and dear companion was left alone, the Lord spoke to her so +plainly that she had one cherished idol that must necessarily be +sacrificed. It was a God-given blessing, but must be yielded freely to +him. She obeyed and entered into the glory of sanctification. When I +returned home I soon found that the work in her was done. Something +marvelous had been accomplished. It was wonderful what a change. She +told me of the death she had to pass through and I fully realized it. +The divine glory which had come into her heart was unspeakable. She +tried to show me how to die the same death. I was desirous to yield and +cross over with her, but I found a resistance in my will which held me +back. I came to my cherished treasures, some of which were God-given +blessings, but unquestionably the Holy Spirit said they must be yielded +up a burnt offering unto the Lord. My will must become swallowed up into +the will of God completely, even to this death. I said, "Yes, Lord, I +will"; but the yes found a hesitancy. It did not reach the depths of my +heart. I kept saying it over and over—"Yes, Lord"—and tried to get it +deeper every time I said it; but the Lord knew it did not reach the +inmost depths. That was a wonderful day to me, but it was not the day of +my death, as it was of my companion. She told in meeting that evening +what the Lord had wrought. I told what I was trying to say to the +Lord—"Thy will be done."</p> + +<p><span class='pagenum'><a name="Page_94" id="Page_94">[Pg 94]</a></span> +Time passed by and I still hesitated. I +wanted the Lord's perfect will, but also wanted just a little of my +will. I wanted both, but the Lord showed that I could have but one; and +I plainly knew which one, if I was ever to obtain the grace of +sanctification. The life of my companion was a daily testimony which +only added to my trouble. I knew she had what she never had before. Her +life before was all that I ever expected to find in a true, devoted, +Christian woman, but now in some marvelous manner there was vastly more +heaven in her life than before, and the marked absence of everything +unlike heaven. I knew she was sanctified, and I knew I was not. She had +just what I must have, and what my soul was longing for these years. Oh, +why could I not just now say "Yes!" with my whole heart and die the +death and gain the abundant life? Sometimes I was under such conviction +that I felt miserable. I asked God to forgive me for not yielding up my +whole heart as I knew he would have me do.</p> + +<hr style="width: 45%;" /> + +<p>Weeks and months passed and my attention became absorbed in business and +the cares of life, but these months were more unsatisfactory than all my +previous Christian life, and some of this time I certainly lived on a +very low plane of spirituality, and it is evident that I at last came to +the point where my justification would have been forfeited had I not +gone over and possessed the land. I struggled and suffered sometimes +unutterably. After the struggle was over and I was sanctified I could +look back and see where I had come up to a deep chasm so deep and dark +that I could not see the bottom. It was too wide for me to step across. +On the other side was everything my soul longed for. I could see the +beautiful plane and way of sanctification. My loved ones were walking on +it and rejoicing in its glory. Above the chasm there seemed suspended a +rope securely fastened and strong enough to hold my weight, and it +seemed that I could easily take hold of this rope and by a desperate +effort swing myself across the chasm. I had taken hold of the rope and +was for a long time hesitating about making the leap. The chasm was the +depth I must drop into in order to reach sanctification, but it seemed +awful—so deep and dark, and no assurance<span class='pagenum'><a name="Page_95" id="Page_95">[Pg 95]</a></span> that I would ever see life +again. The rope was my will. I had presumed to swing across without +going into the death, but God knew that would not be his way, and there +I stood, gazing with fear and trembling into the immensity of this dark +chasm into which to leap meant certain death. Later I had taken hold of +the rope and swung myself away from where I had been standing, with the +hope of reaching the other side. I could not reach it and now was worse +off than before, for I was now suspended above the chasm and could +neither go back nor go forward. There I was hanging and swinging, +holding on for life, and yet the Holy Spirit kept saying, "Let go."</p> + +<p>My sufferings increased until I began to feel that death would be a +relief. At that time God sent a brother to us who preached a sermon from +the text, 1 Peter 4:1, 2, with emphasis upon the clause, "For he that +hath suffered in the flesh hath ceased from sin." The Holy Spirit +applied this to me and revealed to my soul the utter necessity of death +to gain sanctification. The end came, I let go my death grip of the rope +and said as I never said before, "Yes, Lord, thy will be done!" I knew +that it reached the uttermost depth of my soul. God knew it, and I am +certain that Satan knew it. At the close of that meeting I said, "I am +now offered up." There was no +<a name="corr12" id="corr12"></a><a class="correction" href="#cn12" title="changed from 'consicous'">conscious</a> +change only I knew my will was +yielded, and I am certain that not an atom of earth existed between God +and me. We went home late in the evening, and as I was retiring I knelt +once more before God and simply told him that now after these months of +struggle it was all ended and I was so thankful to him that I could say +so sweetly, "Thy will be done." My hold upon the rope had become so +weary. How sweet and blessed now to rest so securely in that infinite +will. The great chasm was deep and dark, but I was so glad that I had +let go and dropped into it; for I was so conscious now that even in the +darkness and depths I was in his will. As I dropped, loving arms of +Jesus had caught me and I was glad to be in death with him. I felt +within me that something wonderful was about to take place. I arose from +my knees and scarcely had time to lie down when truly I experienced a +taste of death. Wholly unconscious of my<span class='pagenum'><a name="Page_96" id="Page_96">[Pg 96]</a></span> earthly surroundings, but +knowing I was in the presence of Jesus, I believe a death was wrought +within me, after which the baptism of pentecostal fire and the Holy +Ghost came upon me. The refining fire went through my very body and the +effect seemed terrible. The sublime consciousness of the presence of +heaven and the majesty of God was such as mortal tongue can never +describe. Then following the distinct baptism of fire the floodgates of +heaven's glory were opened upon me, and, oh, the heavenly deluge that +followed can be realized only by those who have experienced the same.</p> + +<p>More than sixteen years have passed since this wonderful event, and +while the emotions of feeling have been varied through the labors and +toils of a busy life (both in business life, and twelve years in the +gospel ministry), I can testify to the glory of God that the power and +victory in this blessed second grace has been all-sufficient. The word +of God, now I found, was full of sanctification, and my new experience +spoiled me for any arguments against the doctrine as a second work of +grace, and in due time I could plainly see that according to the word of +God and the plan of redemption it must be an experience subsequent to +justification. The conscious presence of the indwelling Holy Spirit and +the knowledge of a pure heart in this precious grace is what we need +continually in this battle against the powers of the enemy.</p> + +<p>Brother and sister, have you had your Pentecost? If not, tarry at +Jerusalem. "And the very God of peace sanctify you wholly; and I pray +God your whole spirit and soul and body be preserved blameless unto the +coming of our Lord Jesus Christ. Faithful is he that calleth you, who +also will do it."—1 Thess. 5:23, 24.</p> + +<hr style="width: 65%;" /> + +<div class="transnote"> +<h3><a name="tnotes" id="tnotes"></a> +Transcriber's note</h3> +<p>Minor punctuation errors have been corrected without notice. In the Table of Contents +the page number for the "The Holy Spirit of Promise" was incorrectly listed as "23"; it was +changed to "25". Other obvious typographical errors have been corrected and are listed +below.</p> + +<p>Page 8: "It is indispensible" changed to "It is +<a name="cn2" id="cn2"></a><a href="#corr2">indispensable</a>".</p> + +<p>Page 17: "the words "having" signifying" changed to "the +<a name="cn3" id="cn3"></a><a href="#corr3">word</a> "having" +signifying".</p> + +<p>Page 36: "than should no place" changed to +"<a name="cn4" id="cn4"></a><a href="#corr4">then</a> +should no place".</p> + +<p>Page 45: "so deeply inbedded" changed to "so deeply +<a name="cn5" id="cn5"></a><a href="#corr5">embedded</a>".</p> + +<p>Page 62: "of ecclestiastical bondage" changed to "of +<a name="cn6" id="cn6"></a><a href="#corr6">ecclesiastical</a> +bondage".</p> + +<p>Page 62: "will in every individaul" changed to "will in every +<a name="cn7" id="cn7"></a><a href="#corr7">individual</a>".</p> + +<p>Page 63: "throughly furnished unto all" changed to +"<a name="cn8" id="cn8"></a><a href="#corr8">thoroughly</a> +furnished unto all".</p> + +<p>Pages 77-78: "perfect his death" changed to "perfect<a name="cn9" id="cn9"></a><a href="#corr9">" by</a> +his death".</p> + +<p>Page 85: "sanctificed condition" changed to +"<a name="cn10" id="cn10"></a><a href="#corr10">sanctified</a> +condition".</p> + +<p>Page 90: "Chapter XIV" changed to "Chapter +<a name="cn11" id="cn11"></a><a href="#corr11">XIII</a>".</p> + +<p>Page 95: "no consicous change only" changed to "no +<a name="cn12" id="cn12"></a><a href="#corr12">conscious</a> +change only".</p> +</div> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of Sanctification, by J. 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W. Byers + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Sanctification + +Author: J. W. Byers + +Release Date: September 23, 2008 [EBook #26691] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK SANCTIFICATION *** + + + + +Produced by Charlene Taylor, Carla Foust, Joel Erickson +and the Online Distributed Proofreading Team at +http://www.pgdp.net + + + + + + + + + +Transcriber's note + +Minor punctuation errors have been corrected without notice. A few +obvious typographical errors have been corrected, and they are listed +at the end. + + + + + SANCTIFICATION + + + Wherefore Jesus also, that he might sanctify the people with + his own blood, suffered without the gate. Heb. 13:12. + + By J. W. BYERS + Printed in 1902 by GOSPEL TRUMPET COMPANY + + + + + CONTENTS + + + What Is Sanctification? 5 + + The Apostolic Experience 11 + + Consecration and Dedication 19 + + The Holy Spirit of Promise 25 + + Our Inheritance 32 + + Sanctified by Faith 39 + + The Subtraction Process 45 + + Christian Perfection 51 + + Holiness 58 + + The Vine and The Branches 64 + + Some Helpful Thoughts on Consecration 69 + + Questions and Answers 76 + + Personal Experience 90 + + + + +What is Sanctification? + + +Scripturally, the word =sanctification= has three meanings: First, +separation; second, dedication; third, spirit-filling. Webster's +definition of it is as follows: "1. Sanctification is the act of God's +grace by which the affections of man are purified, or alienated from sin +and the world, and exalted to a supreme love of God; also, the state of +being thus purified or sanctified. 2. The act of consecrating, or +setting apart for a sacred purpose." "=Sanctifier.= One who sanctifies or +makes holy; specifically, the Holy Ghost." "=Sanctify.= 1. To set apart to +a holy or religious use. 2. To make holy or free from sin; to cleanse +from moral corruption or pollution; to make holy by detaching the +affections from the world and its defilements and exalting them to a +supreme love of God." Scripturally and practically, the terms +sanctification, holiness, purity, and perfection are synonymous. +=Holiness=, Separation: setting apart; sacredness. =Purity.= Cleanness; +chastity. =Perfection.= Completeness; wholeness. All this is comprehended +in one word, =sanctification=. + +It is evident that this term signifies much more in the New Testament +sense than it does in the Old Testament. In the Old Testament it meant +but a dedication, a setting apart to a holy use, as in the example of +the sanctification of the tabernacle and its contents--the altar and +laver, and all the vessels belonging thereto--and Aaron and his sons and +their garments. Lev. 8:10-30. In this dispensation of grace it means +infinitely more; for in that dispensation it was but an outward and +ceremonial work, but now it is an inwrought work, permeating and +purifying the affections through and through by the cleansing blood and +heavenly fire, and filling the dedicated temple, our body, with the Holy +Ghost, as in the example of the early church at Pentecost. + +The justified believer must meet the conditions of complete separation +and exclusive dedication of himself to God, in a sense that no guilty +sinner can do. This is the believer's part. He must purify himself. +"Every man that hath this hope in him purifieth himself, even as he is +pure."--1 John 3:3. "Having therefore these promises, dearly beloved, +let us cleanse ourselves from all filthiness of the flesh and spirit, +perfecting holiness in the fear of God."--2 Cor. 7:1. This brings the +believer into the condition where God can fulfill his part. He can now +take exclusive possession of the dedicated temple, and sanctify it. "And +the very God of peace sanctify you wholly."--1 Thess. 5:23. "And they +were all filled with the Holy Ghost."--Acts 2:4. This brings the +believer into a more perfect spiritual relationship with God than when +simply justified. + + +Sanctification A Bible Doctrine + +"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. + +"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."--Acts 26:18. + +"Sanctify them through thy truth: thy word is truth.... And for their +sakes I sanctify myself, that they also might be sanctified through the +truth. Neither pray I for these alone, but for them also which shall +believe on me through their word."--John 17:17, 19, 20. + +"If a man therefore purge himself from these, he shall be a vessel unto +honour, sanctified, and meet for the master's use, and prepared unto +every good work."--2 Tim. 2:21. + +"That every one of you should know how to possess his vessel in +sanctification and honour."--1 Thess. 4:4. + + +God Our Sanctifier + +"And the very God of peace sanctify you wholly; and I pray God your +whole spirit and soul and body be preserved blameless unto the coming of +our Lord Jesus Christ. Faithful is he that calleth you, who also will do +it."--1 Thess. 5:23, 24. + +"Jude, the servant of Jesus Christ, and brother of James, to them that +are sanctified by God the Father, and preserved in Jesus Christ, and +called."--Jude 1. + + +Sanctified In Christ + +"Unto the church of God which is at Corinth, to them that are sanctified +in Christ Jesus." "But of him are ye in Christ Jesus, who of God is made +unto us wisdom, and righteousness, and sanctification, and +redemption."--1 Cor. 1:2, 30. + + +Sanctified Through the Truth + +"Sanctify them through thy truth; thy word is truth."--John 17:17. "That +he might sanctify and cleanse it with the washing of water by the +word."--Eph. 5:26. + + +By The Blood of Jesus + +"Wherefore Jesus also, that he might sanctify the people with his own +blood, suffered without the gate." "For if the blood of bulls and of +goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to +the purifying of the flesh: how much more shall the blood of Christ, who +through the eternal Spirit offered himself without spot to God, purge +your conscience from dead works to serve the living God?" "By the which +will we are sanctified through the offering of the body of Jesus Christ +once for all." "For by one offering he hath perfected for ever them that +are sanctified." + +"Of how much sorer punishment, suppose ye, shall he be thought worthy, +who hath trodden under foot the Son of God, and hath counted the blood +of the covenant, wherewith he was sanctified, an unholy thing, and hath +done despite unto the Spirit of grace?"--Heb. 13:12; 9:13, 14; 10:10, +14, 29. + + +And The Holy Spirit + +"That I should be the minister of Jesus Christ to the Gentiles, +ministering the gospel of God, that the offering up of the Gentiles +might be acceptable, being sanctified by the Holy Ghost."--Rom. 15:16. +"But we are bound to give thanks alway to God for you, brethren beloved +of the Lord, because God hath from the beginning chosen you to salvation +through sanctification of the Spirit and belief of the truth."--2 Thess. +2:13. + +These and many other texts of scripture teach us that sanctification is +a Bible doctrine. There is but one reason why some people can not see it +in the Bible--their eyes are blinded. All who are willing to yield +themselves to God and His word, will soon be taught this blessed truth. +Jesus prayed that His disciples might become sanctified. They had not +yet come into this experience. Jesus knew that they needed it. It was +His desire for their highest good. They were not able to go forth and +cope with the powers of sin. They had been under the teaching of the +Master and in His presence, and therefore were protected by Him from the +enemy; but now he was soon to be taken from them, and He knew that they +must be "endued with power from on high." Therefore He implored the +Father for the sanctification of the eleven; and not "for these alone," +but "for them also which shall believe on me through their word." This +reaches down through the entire gospel dispensation. It is His blessed +will that we all shall be sanctified. As justified believers, we each +are as needy of this grace as were the eleven disciples. It is +indispensable for our spiritual welfare. + +Some are disposed to look upon this matter as optional with them; but +such is a mistake. The time comes in the experience of every true +believer when the Holy Spirit brings before him the conditions of a +definite and absolute consecration. A refusal to meet these conditions, +done ignorantly, will bring a cloud over our experience of justification +and, eventually, if persisted in wilfully, will bring us into God's +utter disapproval. "Therefore to him that knoweth to do good, and doeth +it not, to him it is sin."--Jas. 4:17. + +Sanctification is the normal state of the Christian. The Father, Son and +Holy Spirit are jointly interested in us, that we attain unto this +grace. Our unity with the Godhead is incomplete without it, so also is +our unity with each other; "For both he that sanctifieth and they who +are sanctified are all of one: for which cause he is not ashamed to call +them brethren."--Heb. 2:11. A heart washed and made pure by the blood of +Christ and filled with the Holy Spirit will always be in perfect +fellowship with divinity, and also with all other hearts of like +experience. The unsanctified heart of the believer cannot be fully +satisfied, because of the consciousness of the presence of the carnal +nature, more scripturally called "our old man." Just what it is may not +perhaps be perfectly understood by the new convert, but that something +abnormal exists will soon be discovered, and there will be a longing in +the heart for an inward cleansing--a normal desire for the normal +experience. On the other hand, when this blessed experience is attained, +there comes with it the consciousness of inward purity which fully +satisfies the heart, and it can sing with the spirit and with the +understanding, "Hallelujah for the cleansing; it has reached my inmost +soul." + +For this purpose Christ gave himself for the church--"That he might +sanctify and cleanse it." God gave him to the world that whosoever +believes in him shall not perish, but have everlasting life, for our +justification; but Christ gave himself for the church, for our +sanctification. + +The gospel commission of the apostle Paul specifies clearly the doctrine +of sanctification, the "inheritance among them which are sanctified." He +could not have been faithful to this commission without leading souls +from "forgiveness of sins" into this "inheritance." His ministry and +epistles to the different churches prove his faithfulness. Upon his +first acquaintance with the brethren at Ephesus he asked them the +question, "Have ye received the Holy Ghost since ye believed?" And after +three years of faithful ministry in that city, upon the solemn event of +his departure from them, among his last words he reminds the church of +the "inheritance among all them which are sanctified." Then about four +years later, while a prisoner at Rome, he writes back to them his +epistle to the Ephesians, which in every chapter sparkles with beautiful +gems of thought upon the subject of sanctification. In his letter to the +church of Rome we are forcibly reminded that this doctrine was prominent +in his teaching, employing such terms as, "this grace wherein we stand" +(Rom. 5:2), "our old man is crucified," "that the body of sin might be +destroyed," "dead indeed unto sin," "free from sin" (Chap. 6), "married +to ... him who is raised from the dead" (Chap. 7), "present your bodies +a living sacrifice" (Chap. 12) "being sanctified by the Holy Ghost" +(Chap. 15). These terms and others signify the precious experiences of +sanctification. + +In the first and second epistles to the Corinthians we also notice the +mention of this experience, and that there were some saints at Corinth +that were sanctified (1:2, 30), although some were not, and were told +that they were yet carnal. There were evidently only the two +classes--sanctified and justified, in the church there, the same as is +usually the case everywhere today. In speaking of the congregation, he +says "But ye are washed, but ye are sanctified, but ye are justified in +the name of the Lord Jesus, and by the Spirit of God."--1 Cor. 6:11. In +the second epistle, Chap. 7:1, he exhorts them: "Let us cleanse +ourselves from all filthiness of the flesh and spirit, perfecting +holiness in the fear of God," and among the closing words of this +letter, he says, "Be perfect." + +Thus we can see in all the epistles of this apostle, the theme of +sanctification. His personal testimony to the Galatians reads: "I am +crucified with Christ." His statement to the brethren at Philippi was: +"As many as be perfect"; to those at Colosse: "Ye are dead and your life +is hid with Christ in God," "Ye have put off the old man with his deeds, +and have put on the new man"; his teaching in the epistles to the +Thessalonians, showing them that sanctification is the will of God to +them, and his desire that the "God of peace sanctify you wholly." His +instructions to Timothy show how we may become a vessel "sanctified and +meet for the Master's use," and he refers to the fact that there were +some who "call on the Lord out of a pure heart." His letter to Titus, in +which he mentions how Jesus gave himself for us, that he might "purify +unto himself a peculiar people." These all add testimony to this +doctrine and the apostle's faithfulness in his ministry. Some scholars +think Apollos is the author of the epistle to the Hebrews; but whether +Paul or Apollos, it abounds with truth upon sanctification. + +All the other writers of the New Testament teach the same truth. James +says, "Purify your hearts, ye double-minded." Peter gives emphasis to +the doctrine of holiness: "Be ye holy," and that "we, being dead to +sins, should live unto righteousness"; and desires that the God of all +grace "make you perfect, stablish, strengthen, settle you;" and that at +the coming of Christ "ye may be found of him in peace, without spot and +blameless." Jude addresses his epistle "to them that are sanctified," +and "preserved." + +Then when we search the writings of John we are almost overwhelmed with +glory, as we read his beautiful teachings upon this theme, which he so +clearly sets forth. God grant that we all may "walk in the light as he +is in the light," walking "even as he walked," that his love in us may +be "perfected," that we may prayerfully hold fast and abide in this +"unction from the Holy One," that the "anointing" may abide in us. Such +an experience can be realized only by every one that "purifieth himself +even as he is pure." + + + + +CHAPTER II + +The Apostolic Experience + + +"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."--2 Tim. 3:16, 17. + +In our study of this theme we find that the word of God is our only +standard to prove that sanctification is a Bible doctrine. The +experience and testimony of the Bible writers and the other apostles of +the early church also prove to us and teach the nature of this doctrine +and its relative position to the experience of justification. It will be +important and profitable for us to review these experiences, not only to +establish the doctrine in our faith, but also to examine our own hearts +and see that our experiences are truly apostolic. + +The author of this treatise was sanctified at a time when there was a +battle raging against the doctrine as a second work of grace. He had +himself taken a stand against it for some years, because it did not seem +that the scriptures and apostolic testimonies were sufficiently clear to +establish the second-work doctrine. In this he had been blinded by the +theories on the opposing side, notwithstanding the brilliant +testimonies to the contrary of those whose lives were unimpeachable. Of +course it was impossible to consecrate for and receive the experience +under such circumstances, and consequently years of unsatisfactory +experience passed by, until at last the indisputable symptoms of inborn +depravity, and the deplorable weakness of the heart and will to cope +with the mighty power of the enemy, brought the struggling soul into +depths of despair at the feet of Jesus, crying, "Forgive me, O Lord, for +all my sad failures, and 'create in me a clean heart, O God.'" It was +not a question at this crisis about it being a second work of grace. The +crying need of the soul was a clean heart. It was all too evident that +the heart was not clean, and it was also evident that it was the will of +God, even my sanctification; and dear loved ones were daily proving by +life and testimony that the experience was attainable. + +It will be sufficient to say at present that the definite consecration +and definite faith in the definite promises of God brought the definite +experience. The inward struggle was over, and the soul had entered into +its promised land--the heavenly rest; "for we which have believed do +enter into rest."--Heb. 4:3. Experimentally, the question of the second +work was most thoroughly and satisfactorily answered, and it seemed as +clear as the noonday sun in a cloudless sky. The internal evidence was +overwhelming, and now it only remained necessary to become established +scripturally, which, by the study of the apostolic experiences and +testimonies, was by the anointing received in due time. Praise God! + +Were it not for the perverted teaching, every truly justified child of +God would soon be led by the Holy Spirit into this grace, because it is +the inheritance of the soul, and its normal state. The apostles before +Pentecost needed it, and so does every other child of God. Let us +briefly consider the experience of the apostolic brethren, both before +and upon their Pentecost. + +=They were born of God before Pentecost.= This is very definitely +established by the following scriptures. "Whosoever believeth that Jesus +is the Christ is born of God"--1 John 5:1. "He saith unto them, But whom +say ye that I am? And Simon Peter answered and said, Thou art the +Christ, the Son of the living God."--Matt. 16:15, 16. "But as many as +received him, to them gave he power to become the sons of God, even to +them that believe on his name: which were born, not of blood, nor of the +will of the flesh, nor of the will of man, but of God."--John 1:12, 13. +"Nathanael answered and saith unto him, Rabbi, thou art the Son of +God."--John 1:49. "Then saith he to Thomas, Reach hither thy finger, and +behold my hands; and reach hither thy hand, and thrust it into my side; +and be not faithless, but believing. And Thomas answered and said unto +him, My Lord and my God. Jesus saith unto him, Thomas, because thou hast +seen me, thou hast believed: blessed are they that have not seen, and +yet have believed."--John 20:27-29. + +This is sufficient to prove their experience, both before and after the +death and resurrection of Christ. Some would contend that the disciples +could not have been regenerated in a true New Testament sense before +Pentecost, because the plan of salvation was not finished before +Christ's death on the cross. If this were true, there is sufficient in +the foregoing text (John 20:27-29) to prove that the eleven were +enjoying the regenerating grace; for they all had at least as much faith +as Thomas, that Jesus is the Christ; and when Thomas was invited to +prove to his own satisfaction that Jesus had indeed risen from the dead, +he at once acknowledged him "My Lord and my God." This was after the +atonement for sin was made, and the disciples believed in him and beyond +doubt were justified and born of God in the perfect New Testament sense. +This not only is true of the eleven, but equally so of all who believed +that he arose from the dead; for he said, "Blessed are they that have +not seen and yet have believed." + +The language of the apostle to the Roman brethren (Chap. 10:9, 10) adds +to this testimony--"That if thou shalt confess with thy mouth the Lord +Jesus, and shalt believe in thine heart that God hath raised him from +the dead, thou shalt be saved. For with the heart man believeth unto +righteousness; and with the mouth confession is made unto salvation." +The apostle John says (1 John 2:29), "If ye know that he is righteous, +ye know that every one that doeth righteousness is born of him." He also +says, "Every one that loveth is born of God, and knoweth God."--1 John +4:7. + +=Their names were written in heaven.= "Notwithstanding in this rejoice +not, that the spirits are subject unto you; but rather rejoice, because +your names are written in heaven."--Luke 10:20. The critic will say that +this was said of the seventy and not of the twelve. Well, it was said of +the seventy, but how could it be less true of the twelve whom he had +previously chosen and sent out to preach the kingdom of God, to cast out +devils, and to heal the sick? It is likely that a number of those +seventy, if not all, were among the one hundred twenty at Pentecost. To +say the least concerning the spiritual standing of the twelve, they were +equal with the seventy. + +=They were not of the world.= "If ye were of the world, the world would +love his own: but because ye are not of the world, but I have chosen you +out of the world, therefore the world hateth you."--John 15:19. "I have +given them thy word; and the world hath hated them, because they are not +of the world, even as I am not of the world.... They are not of the +world, even as I am not of the world." John 17:14,16. + +=They kept the word of God.= "I have manifested thy name unto the men +which thou gavest me out of the world: thine they were, and thou gavest +them me; and they have kept thy word. For I have given unto them the +words which thou gavest me; and they have received them, and have known +surely that I came out from thee, and they have believed that thou didst +send me."--John 17:6, 8. + +=They belonged to God.= "I pray for them: I pray not for the world, but +for them which thou hast given me; for they are thine. All mine are +thine, and thine are mine; and I am glorified in them."--John 17:9, 10. + +This was the spiritual condition of the eleven before Pentecost +testified to by Jesus himself. It is certainly a blessed condition--born +of God, their names written in heaven, not of the world. They belonged +to God, and they kept His word. Would that every professing follower of +Jesus were in this blessed state. It would produce a revolution in +Christendom. Does not this signify all that can possibly be comprehended +in justification? + +Then after the blood of Jesus had been shed and the ransom for sin paid, +he opened their understanding (Luke 24:45) that they might understand +the scriptures, how he should suffer and rise again from the dead. We +see that they believed in him the Redeemer, and now understood the +object of his suffering and death; but there was still a glorious work +of grace awaiting them, to be inwrought by the Holy Ghost, the +sanctifier. + +=They were not yet sanctified=, and for this reason Jesus prayed for them +as he did. He well knew that they could not be kept from the evil of the +world in a manner that would prove satisfactory to themselves and the +Father, unless there should be accomplished in them more than had yet +been done. Therefore he prayed, "Sanctify them through thy truth, thy +word is truth."--John 17:17. + +=They had not yet received the Holy Ghost.= "And, behold, I send the +promise of my Father upon you: but tarry ye in the city of Jerusalem, +until ye be endued with power from on high."--Luke 24:49. "For John +truly baptized with water: but ye shall be baptized with the Holy Ghost +not many days hence." + +=This promise was fulfilled.= "And when the day of Pentecost was fully +come, they were all with one accord in one place. And suddenly there +came a sound from heaven as of a rushing mighty wind, and it filled all +the house where they were sitting. And there appeared unto them cloven +tongues like as of fire, and it sat upon each of them. And they were all +filled with the Holy Ghost."--Acts 2:1-4. + +We will presently consider the testimony of the apostle Peter with +reference to this experience at Pentecost, but will first notice the +experience of + + +Cornelius And His Household + +This brother was a devout man; he feared God with all his house; he +prayed to God always and gave much alms, which were accepted of God and +were had in remembrance in his sight; he had a good report. God heard +his prayers, accepted him, and answered his prayers; and he and his +household were all anxious to hear the preaching of Peter, testifying, +"Now therefore are we all here present before God, to hear all things +that are commanded thee of God."--Acts 10:33. + +This was not a company of sinners. Peter did not preach repentance to +them. Although they were Gentiles and did not have the privileges that +many others had and were not acquainted with the apostles, they were +acquainted with God. Peter expressed his surprise at this, saying, "Of a +truth, I perceive that God is no respecter of persons: but in every +nation he that feareth him, and worketh righteousness, is accepted with +him." Acts 10:34, 35. Here Peter testifies both to the righteousness and +to the acceptance with God of this household. + +From Peter's statement in Acts 11:14, in his testimony to the church +concerning this event, a doubt might arise as to this company being +saved in the full New Testament justification. He refers to the words of +the angel in his message to Cornelius, instructing him to send for +Peter, "Who shall teach thee words whereby thou and all thy house shall +be saved." But this statement in itself cannot be interpreted to mean +that this company were not already justified. We have a parallel +statement of Peter in his testimony to the church upon another occasion, +when he again refers to the grace of God to the Gentile world, saying +(Acts 15:10, 11), "Now therefore why tempt ye God, to put a yoke upon +the neck of the disciples, which neither our fathers nor we were able to +bear? But we believe that through the grace of the Lord Jesus Christ we +shall be saved, even as they." The term "saved" in both these instances +signifies more than justification; for truly Peter and the disciples to +whom he was speaking in this last instance were justified. + +The household of Cornelius were ready with open hearts to receive all +that God had for them, and while Peter spoke the word of God to them +"the Holy Ghost fell on all them which heard the word." This experience +was identical in character with that of the Jewish saints at Pentecost. + + +Peter's Testimony + +In rehearsing this wonderful event to the brethren and apostles at +Jerusalem he testified to the unquestionable leading of the Spirit to +this company of believers. He said (Acts 11:15, 17), "And as I began to +speak, the Holy Ghost fell on them, as on us at the beginning. Forasmuch +then as God gave them the like gift as he did unto us, who believed on +the Lord Jesus Christ; what was I, that I could withstand God?" Upon +another occasion at Jerusalem Peter again spoke of the same event, +saying, "And God, which knoweth the hearts, bare them witness, giving +them the Holy Ghost, even as he did unto us; and put no difference +between us and them, purifying their hearts by faith."--Acts 15:8, 9. +But Peter testified to the fact that the Gentiles are placed upon a +level with the Jews, not only in the reception of the Holy Spirit, but +in the experience of cleansing. He testified to these two phases of +sanctification, equally wrought in the hearts of the Jews and Gentiles, +making "no difference between us and them"; and in this same testimony +he plainly states that "purifying their hearts" was an experience +co-incident with the reception of the Holy Ghost--"giving them the Holy +Ghost," "purifying their hearts," "even as he did unto us." Opposers of +this truth have argued that Peter's statement, "purifying their hearts," +in the Greek text reads, "having purified their hearts," the word +"having" signifying that their hearts were purified previous to the +event of their reception of the Holy Ghost; but this objection has no +foundation in scripture, history, or experience. If there could be a +shadow of meaning in this form of this word in the Greek text, to +signify that the "purifying their hearts" occurred prior to the +outpouring of the Holy Ghost, it simply has reference to the order of +these two phases of sanctification, which were effected within them upon +this occasion. + +It is evident that in the divine order of sanctification purifying the +heart by faith is preparatory to the outpouring of the Holy Spirit. He +must have a pure heart in which to make his abode. However, there is no +lapse of time perceptible between the =negative= and =positive= phase of +sanctification. How easily this is understood by those who have truly +received the Pentecostal experience. How the "anointing" teaches us and +witnesses in our hearts to the testimony of Peter; but to those who have +not yet had their Pentecost, and especially such as are blinded by +theory and the doctrines of men, there is likely to be discussion and +argument of words. The apostles and brethren at Jerusalem had no +argument to make when Peter rehearsed his experience. They simply +"glorified God." + + +Paul's Testimony + +"Nevertheless, brethren, I have written the more boldly unto you in some +sort, as putting you in mind, because of the grace that is given to me +of God, that I should be the minister of Jesus Christ to the Gentiles, +ministering the gospel of God, that the offering up of the Gentiles +might be acceptable, being sanctified by the Holy Ghost."--Romans 15:15, +16. + +This testimony agrees with Peter in his account of the outpouring of the +Holy Ghost upon the Gentile believers. It is not plainly stated that +Paul has reference to this event in his testimony quoted, yet we can see +clearly that he does have reference to the experience of sanctification, +and that it is identical with that of all believers, being a specific +work of the Holy Ghost. + + +Experiences of the Brethren at Samaria + +"Then Philip went down to the city of Samaria, and preached Christ unto +them. But when they believed Philip preaching the things concerning the +kingdom of God, and the name of Jesus Christ, they were baptized, both +men and women."--Acts 8:5, 12. About three years prior to this time +there was a greater One than Philip at Samaria preaching the words of +life, and many more than the woman at the well believed, and they said +to the woman, "Now we believe, not because of thy saying: for we have +heard him ourselves, and know that this is indeed the Christ, the +Saviour of the world."--John 4:42. This was an effectual introduction of +the gospel, and when Philip went to that city he found much good soil +for the precious word in the name of Jesus Christ. There is no room for +doubt as to the acceptable condition of these converts. They believed +in the name of Jesus and were baptized. Some had doubtless remained firm +believers since Jesus' visit to that city; others believed through the +preaching of Philip. Certainly they were justified by faith in the name +of Jesus, but like the disciples before Pentecost they were not yet +sanctified, and when the apostles at Jerusalem heard of this work of +grace at Samaria they sent down Peter and John, "who when they were come +down, prayed for them, that they might receive the Holy Ghost: (For as +yet he was fallen upon none of them: only they were baptized in the name +of the Lord Jesus) then laid they their hands on them, and they received +the Holy Ghost."--Acts 8:15-17. + +How clearly the inspired record here proves the second work of grace, +and how beautifully this event harmonizes with the others relative to +the outpouring of the Holy Spirit. And then, how glorious to have an +experience like it in our own hearts. Praise God for this glorious, +vivid, and living reality which by its divine power pales every theory +into utter obscurity. + + + + +CHAPTER III. + +Consecration and Dedication + + +"I beseech you therefore, brethren, 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."--Romans 12:1, 2. + +In this chapter we will notice the scriptures upon the theme of +consecration and dedication--the important step necessary on the part of +the justified believer, before he can enter into this blessed grace of +entire sanctification. + +We find that in the old dispensation everything that was to be employed +in the service of God necessarily had to be consecrated. In the +tabernacle and temple service every vessel and article of furniture, +even the smallest spoon, the tongs, and snuffers, together with the +building itself, and all the priests and their garments, were +consecrated wholly unto God, to be used for no other purpose than +divine service. This setting apart for holy service was the Old +Testament sanctification. The setting apart of these things, together +with the ceremonial application of what God had ordained to be used in +this dedication, was acceptable in his sight. + +This consecration in the old dispensation is but a shadow of the new. It +was God's own way of sanctification--making things holy unto himself. +The mere declaration on the part of Moses, in the consecration of these +things, that they were now holy, would not have been sufficient without +the careful observance of the application of the blood of animals and +the holy anointing oil, which were typical of the blood of Jesus and the +Holy Spirit. Some of the articles of the tabernacles and temple were +sanctified simply by a setting apart and sprinkling with oil (Lev. +8:10), while others required the application of oil and blood. Lev. +8:11, 15. In the consecration of Aaron and his sons the anointing oil +and the blood were applied. Without this they would not have been +sanctified. Lev. 8:30. The apostle speaks of this in his letter to the +Hebrews--"For if the blood of bulls and of goats, and the ashes of a +heifer sprinkling the unclean, sanctifieth to the purifying of the +flesh: how much more shall the blood of Christ, who through the eternal +Spirit offered himself without spot to God, purge your conscience from +dead works to serve the living God?"--Heb. 9:13. + +The importance of an exclusive dedication to the service of God should +impress our minds with deep solemnity. Anything held back from such a +dedication would most certainly have been rejected in the old +dispensation, and truly it is the same in the new. Many professing to +follow Jesus into a thorough consecration, are at heart disposed to keep +back some treasured idol. Many have doubtless made a profession of +sanctification, and yet have never made a definite consecration. Such +are deceived, and never know the joys of this glorious experience. The +cleansing blood and the Holy Spirit will never be applied to the heart +that is not absolutely consecrated. + +It is both scriptural and logical that we present our bodies a living +sacrifice, not only for service but for actual sacrifice in a definite +and absolute consecration. We have no bad things to present to the Lord +in this consecration; for we are not sinners. We would not be proper +candidates for sanctification if we were clinging to anything sinful. +Everything sinful must be forsaken and denounced by the guilty sinner +when he comes to God for pardon. Otherwise he would never be forgiven of +his sins. The world, the flesh, and the devil are forsaken in true +repentance. "Denying ungodliness and worldly lusts, we should live +soberly, righteously, and godly, in this present world." Therefore all +sinful things are laid aside forever in repentance. This is the Bible +signification of repentance: To give up all sinful things. But the Bible +signification of consecration is to present to Jesus all the sacred +treasures of our hearts--give up all our good things. + + * * * * * + +No sinner can make a definite Bible consecration; for he has no good +things to bring to God. He is guilty and condemned in the sight of God. +It is the justified believer who has learned by experience that his +inward spiritual condition is not yet satisfactory. It may have been for +a time; but he sooner or later becomes aware that there is a deeper work +of grace needed. He doubts not that he is justified, but knows that +something more must be wrought within. Through the ministry of the word +of God and the blessed guidance of the Holy Spirit, he is soon taught +that a definite consecration must be made as one of the Bible conditions +for sanctification. Now comes the searching and far-reaching question: +Are you willing to make this consecration? This means everything to the +soul. All the sacred God-given treasures around which the heart's +affections have so closely entwined, and which have become a part of the +very life itself, are now required to be yielded up to Jesus as a +voluntary offering. There is no danger that anything will be forgotten; +for the heart-searching eye of God will reveal every hidden treasure, +and make known the depths of meaning to the soul, which will be +astounded to know as never before how much it means to lay all of itself +and sacred treasures at the feet of Jesus. There comes an inward +struggle, perhaps. The heart's affections tighten around the sacred +objects of its love, until they seem dearer than ever before; but while +this is being done there comes a sadness stealing over the soul; for +whereas these objects seem so sacred and precious, there is a +consciousness within that Jesus is slighted. The affections are divided +between Jesus and these treasures. He asks the question, "Lovest thou me +more than these?" You can answer, "Yes, Lord; thou knowest that I love +thee." But must I give up these treasures, these sacred things of my +heart for thee? Can not I have both them and thee? This is where death +must set in. Thank God, it is the death-route, the only road to this +glorious Canaan of soul-rest. + +It soon becomes a significant fact thoroughly understood that Jesus +requires the undivided heart and every affection. You cannot refuse him. +He has done too much for you. He suffered without the gate that he might +sanctify you with his own blood. He gave himself for the church that he +might sanctify and cleanse it; and now how can you withhold anything +from him? He has a just right to all your affections. He gave his all +for you, and now it is right that you should give your all for him. He +sacrificed his life for you; now you are brought to the sacrifice of +your life for him--a living sacrifice. You see that this claim is right +and just. It is a reasonable requirement on his part; a "reasonable +service" on your part. + +But, dear reader, the question must be answered. Are you going to yield? +You may answer, Yes; but the Lord requires you to do so at once. Usually +when the soul is brought face to face with this consecration and begins +to become willing to yield up its treasures, it lets go the easiest ones +first, and as one by one they are counted over to the Lord there comes a +final struggle; the dearest one of all is now before you. The emotions +of the heart begin to deepen as the affections cling to this treasure. +Everything has now centered upon this one object. It is to be sacrificed +for Jesus or he must be sacrificed for it. Which will it be? It must be +Jesus only. Much reasoning may arise upon this important matter, but all +is vain. There must be the yielding. You must say from the depths of +your soul, "Thy will be done." You have often said this before, but it +never meant nearly what it does now. You truly feel the agonies of +death. Were you to be laid on your death-bed or in your coffin, there +would be no greater separation from everything of this earth than this. +No loved one can now go with you. No treasure can be kept as your own. +The lone, dark vale must be crossed. No sympathy of friend can follow +you. Everything must be left behind. Dear reader, this is a critical +moment. The destiny of your soul is hanging upon a single thread. You +are swinging out over the deep precipice--clinging, clinging, clinging. +Jesus demands that you let go and drop completely into his will. You +desire to do this, but your soul shrinks. It seems so dark below. Many a +one has here taken counsel with his own soul and decided to swing back +upon the side of self, thereby losing incalculable wealth, and missing +this glorious soul-rest which "remaineth therefore ... for the people of +God." O dear soul, do not fail to labor to enter in! Let the death +struggle continue until it has completed its work--until you have truly +ceased from your own works. The floodgates of heaven are ready to open +and fill you with such glory that it will cause this old world to fade +out of sight; but not until you can cheerfully and willingly let go and +say to Jesus, "Thy will be done." Your Pentecost is just in reach. Will +you have it, or will you not? + +In the dedication of the tabernacle we have a beautiful type of the +dedication of ourselves to this "reasonable service" of God. The +erection of the tabernacle, the placing of all the furniture, and the +arrangement of the entire structure had to be made in every respect +"according to the pattern" shown to Moses on the mount. In the +completion of all the work, we read in Ex. 40 that it was now all done +"as the Lord commanded Moses." He might have thought it did not matter +much about some of these things, and that the Lord would not require +every small thing to be done according to the pattern; but no matter +what he might have thought, he knew that obedience to every requirement +of the Lord was his only safety; so he made everything according to the +pattern. In verse 33 the record says, "So Moses finished the work." + +Dear soul, can this be said of you? Have you finished the work? Have you +ceased from your own works? You must reach this point in your +consecration, so you can realize just as definitely as Moses did, that +you have truly finished the work. When this was the condition in the +dedication of the tabernacle, "a cloud covered the tent of the +congregation, and the glory of the Lord filled the tabernacle. And Moses +was not able to enter into the tent of the congregation, because the +cloud abode thereon, and the glory of the Lord filled the tabernacle." +V. 34. When Moses had finished the work and the dedication was complete, +the glory of the Lord came into the tabernacle. So it is with the +consecrated heart; the glory of the Lord will fill it. + +In the dedication of the temple we also have a type of this Pentecostal +experience. "Solomon, and all the congregation of Israel that were +assembled unto him before the ark, sacrificed sheep and oxen, which +could not be told nor numbered for multitude."--2 Chron. 5:6. See the +sacrifice unto the Lord. Nothing was too great; everything was fully +yielded up to him without reserve. "And it came to pass, when the +priests were come out of the holy place: (for all the priests that were +present were sanctified, and did not then wait by course: also the +Levites which were the singers, all of them of Asaph, of Heman, of +Jeduthun, with their sons and their brethren, being arrayed in white +linen having cymbals and psalteries and harps, stood at the east end of +the altar, and with them an hundred and twenty priests sounding with +trumpets:) it came even to pass, as the trumpeters and singers were as +one, to make one sound to be heard in praising and thanking the Lord; +and when they lifted up their voice with the trumpets and cymbals and +instruments of musick, and praised the Lord, saying, For he is good; for +his mercy endureth forever: that then the house was filled with a cloud, +even the house of the Lord; so that the priests could not stand to +minister by reason of the cloud; for the glory of the Lord had filled +the house of God."--2 Chron. 5:11-14. Thus we see that when the +sacrifice was complete and everything was in perfect order, the glory of +God filled the temple. + +This was but a type of the day of Pentecost at Jerusalem. In the type, +the glory of the Lord filled the consecrated temple. In the antitype, +the consecrated hearts (the temples of the Holy Ghost) were filled with +the glory of the Lord. Now this is just what Jesus will do with every +consecrated heart today. "He shall baptize you with the Holy Ghost and +with fire."--Matt. 3:11. But the consecration must be complete. It is +reasonable that Jesus should require us to yield up everything to him. +Our hearts cannot be purified until every affection is yielded. He +requires this for our own highest good. He wants the supreme right of +way so that he can work his own will in our entire being. He wants the +absolute control, so that he can get between us and everything. Praise +his name! this is for our benefit, which we will plainly see when once +we have paid the full price. When his will is completely wrought in us, +then he will with himself freely give us all things for our greatest +good and his highest glory. Even an hundredfold shall be our delightful +portion. But the loss of all things must precede this wonderful +increase. An absolute death must precede this abundant life. Then and +then only can the Holy Ghost come into and possess the temple. Oh, that +every professed believer in Jesus might see the importance of this +consecration! The suffering of death is serious indeed; but the +unspeakable glory that follows causes the enraptured soul to be +astonished at the marvelous gain for so small a loss. The perfect love +of Jesus now flows from his heart into the one which has yielded its all +to him. The undivided affections now feel the blessedness of perfect +unity with him--married indeed to him who is raised from the dead. + + + + +CHAPTER IV + +The Holy Spirit of Promise + + +The Holy Spirit was promised through the prophets. "Until the spirit be +poured upon us from on high, and the wilderness be a fruitful field, and +the fruitful field be counted for a forest. Then judgment shall dwell in +the wilderness, and righteousness remain in the fruitful field. And the +work of righteousness shall be peace; and the effect of righteousness +quietness and assurance forever. And my people shall dwell in a +peaceable habitation, and in sure dwellings, and in quiet resting +places."--Isa. 32:15-18. + +"And I will give them one heart, and I will put a new spirit within +you; and I will take the stony heart out of their flesh, and will give +them a heart of flesh: that they may walk in my statutes, and keep mine +ordinances, and do them: and they shall be my people, and I will be +their God."--Ezek. 11:19, 20. "For I will pour water upon him that is +thirsty, and floods upon the dry ground: I will pour my spirit upon thy +seed, and my blessing upon thine offspring: and they shall spring up as +among the grass, as willows by the water courses."--Isa. 44:3, 4. + +"Then will I sprinkle clean water upon you, and ye shall be clean: from +all your filthiness, and from all your idols, will I cleanse you. A new +heart also will I give you, and a new spirit will I put within you: and +I will take away the stony heart out of your flesh, and I will give you +an heart of flesh. And I will put my spirit within you, and cause you to +walk in my statutes, and ye shall keep my judgments, and do them. And ye +shall dwell in the land that I gave to your fathers; and ye shall be my +people, and I will be your God."--Ezek. 36:25-28. + +"And it shall come to pass afterward, that I will pour out my spirit +upon all flesh; and your sons and your daughters shall prophesy, your +old men shall dream dreams, and your young men shall see visions: and +also upon the servants and upon the handmaids in those days will I pour +out my spirit."--Joel 2:28, 29. + +=Promised through Christ.= "And, behold, I send the promise of my Father +upon you: but tarry ye in the city of Jerusalem, until ye be endued with +power from on high."--Luke 24:49. "But whosoever drinketh of the water +that I shall give him shall never thirst; but the water that I shall +give him shall be in him a well of water springing up into everlasting +life."--John 4:14. "He that believeth on me, as the scripture hath said, +out of his belly shall flow rivers of living water. (But this spake he +of the Spirit, which they that believe on him should receive: for the +Holy Ghost was not yet given, because that Jesus was not yet +glorified.)"--John 7:38, 39. + +"If ye love me, keep my commandments. And I will pray the Father, and he +shall give you another Comforter, that he may abide with you forever; +even the Spirit of truth; whom the world cannot receive, because it +seeth him not, neither knoweth him: but ye know him; for he dwelleth +with you, and shall be in you. At that day ye shall know that I am in my +Father, and ye in me, and I in you. But the Comforter, which is the Holy +Ghost, whom the Father will send in my name, he shall teach you all +things, and bring all things to your remembrance, whatsoever I have said +unto you."--John 14:15-17, 20, 26. "But when the Comforter is come, whom +I will send you from the Father, even the Spirit of truth, which +proceedeth from the Father, he shall testify of me."--John 15:26. + + * * * * * + +"Nevertheless I tell you the truth; It is expedient for you that I go +away: for if I go not away, the Comforter will not come unto you; but if +I depart, I will send him unto you. And when he is come, he will reprove +the world of sin, and of righteousness, and of judgment: of sin, because +they believe not on me; of righteousness, because I go to my Father, and +ye see me no more; of judgment, because the prince of this world is +judged. I have yet many things to say unto you, but ye cannot bear them +now. Howbeit when he, the Spirit of truth, is come, he will guide you +into all truth: for he shall not speak of himself; but whatsoever he +shall hear, that shall he speak: and he will show you things to come. He +shall glorify me: for he shall receive of mine, and shall show it unto +you. All things that the Father hath are mine: therefore said I, that he +shall take of mine, and shall show it unto you."--John 16:7-15. "John +truly baptized with water; but ye shall be baptized with the Holy Ghost +not many days hence."--Acts 1:5. + + +A Fulfillment of This Promise + +"And when the day of Pentecost was fully come, they were all with one +accord in one place. And suddenly there came a sound from heaven as of a +rushing mighty wind, and it filled all the house where they were +sitting. And there appeared unto them cloven tongues like as of fire, +and it sat upon each of them. And they were all filled with the Holy +Ghost."--Acts 2:1-4. + + +A Testimony of Its Fulfillment + +"But this is that which was spoken by the prophet Joel; and it shall +come to pass in the last days, saith God, I will pour out of my Spirit +upon all flesh: and your sons and your daughters shall prophesy, and +your young men shall see visions, and your old men shall dream dreams: +and on my servants and on my handmaidens I will pour out in those days +of my Spirit; and they shall prophesy.... This Jesus hath God raised up, +whereof we all are witnesses. Therefore being by the right hand of God +exalted, and having received of the Father the promise of the Holy +Ghost, he hath shed forth this, which ye now see and hear."--Acts +2:16-18, 32, 33. + + +To Whom Is This Promised? + +"Then Peter said unto them, Repent, and be baptized every one of you in +the name of Jesus Christ for the remission of sins, and ye shall receive +the gift of the Holy Ghost. For 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."--Acts 2:38, 39. + +"And we are his witnesses of these things; and so is also the Holy +Ghost, whom God hath given to them that obey him."--Acts 5:32. "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. + +"That I should be the minister of Jesus Christ to the Gentiles, +ministering the gospel of God, that the offering up of the Gentiles +might be acceptable, being sanctified by the Holy Ghost."--Rom. 15:16. +"But we are bound to give thanks always to God for you, brethren beloved +of the Lord, because God hath from the beginning chosen you to salvation +through sanctification of the Spirit and belief of the truth."--2 Thess. +2:13. + +In a previous chapter we have noticed that the Holy Ghost experience of +the apostles and all those of the early church was the same; and we see +definitely by the texts just quoted that it is the design of God that +all believers receive it. Also we have seen that this Holy Ghost +experience is a subsequent one to regeneration, and identical with +sanctification. Every young convert who has truly been regenerated, will +in due time find that something more needs to be done in his heart +before he can fully realize an experience that will correspond with the +fulfillment of the many exceeding great and precious promises of the +Holy Ghost. + +The Scriptures clearly teach us that regeneration is a work of the Holy +Spirit. "For by one Spirit are we all baptized into one body."--1 Cor. +12:13. This does not have reference to the Pentecostal baptism, but to +the work of the Holy Spirit in regeneration, inducting us into the body +of Christ, the church. This is very different from the baptism with the +Holy Ghost. In regeneration the Holy Ghost baptizes the believer into +Christ; in sanctification Christ baptizes the believer with the Holy +Ghost. "He shall baptize you with the Holy Ghost and with fire."--Matt. +3:11. + +This latter is the sanctification and Pentecostal experience. Both are +spiritual experiences. When reading these wonderful promises by the +prophets, we can clearly distinguish the two works of grace foretold. + +The birth of the Spirit (John 3:3-8), or that experience which inducts +us into Christ, must necessarily precede the experience of +sanctification. The Holy Ghost will never come into the temple to abide +until he has first gained possession of the same. The heart must first +be both justified and fully consecrated before the divine Guest can make +it his exclusive and permanent abode. This glorious grace of +sanctification does not detract from the marvelous work of +justification. Both have their import and place in God's wonderful +redemption plan, and stand out distinctly in many of the scriptures; and +yet we occasionally hear of some who say of this beautiful doctrine that +it is not taught in the word of God. Why such remarks are made is simply +because of a misconception of the glorious redemption plan--in some +instances it is owing to the perverted doctrines of men, while in others +it may be because of a perverted individual experience of justification. +To the willing and obedient heart, God will impart knowledge and +understanding of his sweet and glorious soul-rest. + +Oh, let us praise and magnify the Lord for his wonderful grace that he +has so abundantly supplied through repentance toward God and faith +toward our Lord Jesus Christ, that he is so willing and ready to remove +from our hearts the guilt of all our sins and transgressions, and +remember them against us no more forever, and then bestow upon us this +blessed inheritance among them which are sanctified by faith that is in +Christ Jesus! Would that every justified believer might be kept from all +the perverted doctrines of men, so that the heart could receive the +knowledge of the pure word of God and become instructed in the doctrine +of the Holy Ghost life. The promise of the Father which the resurrected +Christ said he would send upon his justified disciples was no more a +promise for them than for every justified believer throughout the gospel +dispensation. Why then should any of us come short of entering into this +blessed covenant of an entire consecration and receiving the fulfillment +of the promise? Thank God it is for us and our children and to all that +are afar off. + +Until the believer reaches this grace, he is not in his normal spiritual +condition, and cannot live the Christ-life in a manner that is perfectly +satisfactory to his own heart. The great need is a clean heart and the +indwelling Holy Spirit, without which there is not the power within at +all times to withstand every evil attack of the enemy with perfect +victory. Jesus knew this need in his disciples. Their usefulness in the +world could not be satisfactory until they received the fulfillment of +the promise. They had been useful in his hands and under his personal +guidance in the ministry of the gospel of the kingdom. They had already +by his help been able to bear fruit, but it was the will of the Father +that they should bear more fruit, through the power of the Spirit-filled +life; hence they were not to depart from Jerusalem until they were +endued with power from on high. "Ye shall receive power after that the +Holy Ghost is come upon you." How many of the dear people of God today +have never had their Pentecost! Some are out in the world preaching the +gospel with no deeper spiritual experience than that of the disciples +before they tarried at Jerusalem. Many have mistaken some natural +ability for the power of the Holy Ghost. Others have accepted the +doctrine of sanctification theoretically--made a formal consecration +and claimed the experience, but have never received the Holy Ghost. +Dearly beloved brethren and sisters, let us entreat you to tarry and do +not depart from your positive death bed consecration, until you are +endued with power from on high. It is the will of the Father that you +receive the Holy Spirit to possess your being--the consecrated +temple--and make your life from this moment a reproduction of the life +of Jesus. He is not here now as he was during his earthly ministry, but +the Father has designed that the Holy Spirit should dwell in the hearts +of consecrated men and women who shall go forth into the world and be +witnesses unto Jesus--representatives that will live the Christ-life in +this world, so that men may plainly see his character and fruits in us. +When Jesus ascended to the throne, he by no means intended that his +people should be left comfortless, or deprived of his presence; but +rather, he said, "It is expedient for you that I go away." + +The "Comforter, which is the Holy Ghost," is the divine executive of +Jesus. He was the power and life in Jesus when here in his redemption +work, and when he ascended to his throne in heaven the Holy Ghost +descended to earth to carry on this glorious redemption work to the end +of the world. But he must have human instrumentality through which to +work. Where he can find a truly consecrated temple, there he makes his +abode, and taking full control of the entire being, performs the perfect +will of God through this instrumentality. This is why the apostles were +so much more useful after Pentecost than before. They were now fully +possessed by the Holy Ghost, and in, through faith in, the name of Jesus +were enabled to shake the world. Jesus has left his name here on earth. +Through it the Holy Spirit now effects this great redemption. He cannot +do this by himself. He cannot "reprove the world of sin, of +righteousness, and of judgment," only as he can find consecrated hearts +on earth in which to abide. The Spirit-filled lives of the people are +the only factors that can be used in the hand of God to produce +apostolic results in these perilous days in which we live. This final +reformation was unquestionably begun by the power of the Holy Spirit, +and will never be completed by any other power. It is a spiritual work, +and only as the glorious doctrine of sanctification is taught and the +experience obtained and retained, will the church reach the apostolic +plane. + + + + +CHAPTER V. + +Our Inheritance + + +"And now, brethren, I commend you to God, and to the word of his grace, +which is able to build you up, and give you an inheritance among all +them which are sanctified."--Acts 20:32. "And inheritance among them +which are sanctified by faith that is in me."--Acts 26:18. "For this is +the will of God, even your sanctification."--1 Thess. 4:3. + +"That ye be not slothful, but followers of them who through faith and +patience inherit the promises. For when God made promise to Abraham, +because he could swear by no greater, he sware by himself, saying, +Surely blessing I will bless thee, and multiplying I will multiply thee. +And so after he had patiently endured, he obtained the promise. For men +verily swear by the greater: and an oath for confirmation is to them an +end of all strife. Wherein God, willing more abundantly to show unto the +heirs of promise the immutability of his counsel, confirmed it by an +oath: that by two immutable things, in which it was impossible for God +to lie, we might have a strong consolation, who have fled for refuge to +lay hold upon the hope set before us: which hope we have as an anchor of +the soul, both sure and steadfast, and which entereth into that within +the veil."--Heb. 6:12-19. + +"But into the second went the high priest alone once every year, not +without blood, which he offered for himself, and for the errors of the +people: the Holy Ghost this signifying, that the way into the holiest of +all was not yet made manifest, while as the first tabernacle was yet +standing: which was a figure for the time then present, in which were +offered both gifts and sacrifices, that could not make him that did the +service perfect, as pertaining to the conscience; which stood only in +meats and drinks, and divers washings and carnal ordinances, imposed on +them until the time of reformation. But Christ being come an high +priest of good things to come, by a greater and more perfect tabernacle, +not made with hands, that is to say, not of this building; neither by +the blood of goats and calves, but by his own blood he entered in once +into the holy place, having obtained eternal redemption for us. For if +the blood of bulls and of goats, and the ashes of a heifer sprinkling +the unclean, sanctifieth to the purifying of the flesh; how much more +shall the blood of Christ, who through the eternal Spirit offered +himself without spot to God, purge your conscience from dead works to +serve the living God? And for this cause he is the mediator of the new +testament, that by means of death, for the redemption of transgressions +that were under the first testament, they which are called might receive +the promise of eternal inheritance."--Heb. 9:7-15. + +"Wherefore when he cometh into the world, he saith, Sacrifice and +offering thou wouldest not, but a body hast thou prepared me: ... Above +when he said, Sacrifice and offering and burnt offerings and offering +for sin thou wouldest not, neither hadst pleasure therein which are +offered by the law; then said he, Lo, I come to do thy will, O God. He +taketh away the first, that he may establish the second. By the which +will we are sanctified through the offering of the body of Jesus Christ +once for all ... For by one offering he hath perfected for ever them +that are sanctified."--Heb. 10:5, 8-10, 14. + +"Husbands, love your wives, even as Christ also loved the church, and +gave himself for it; that he might 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."--Eph. 5:25-27. + +"In whom also we have obtained an inheritance, being predestinated +according to the purpose of him who worketh all things after the counsel +of his own will: ... in whom ye also trusted, after that ye heard the +word of truth, the gospel of your salvation; in whom also after that ye +believed ye were sealed with that holy Spirit of promise, which is the +earnest of our inheritance until the redemption of the purchased +possession, unto the praise of his glory." + +"Who gave himself for us, that he might redeem us from all iniquity, and +purify unto himself a peculiar people, zealous of good works."--Tit. +2:14. "To perform the mercy promised to our fathers, and to remember his +holy covenant; 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. + +"Now to Abraham and his seed were the promises made. He saith not, And +to seeds as of many; but as of one, And to thy seed, which is Christ ... +For if the inheritance be of the law, it is no more of promise but God +gave it to Abraham by promise." "That the blessing of Abraham might come +on the Gentiles through Jesus Christ, that we might receive the promise +of the Spirit through faith." "And if ye be Christ's, then are ye +Abraham's seed, and heirs according to the promise."--Gal. 3:16, 18, 14, +29. + +The Abrahamic covenant embraced a twofold nature: the promised seed, and +the promised land. Isaac was the literal fulfillment of the promised +seed; Canaan, the literal fulfillment of the promised land. These were +but the foreshadowing of their great and glorious antitype, Christ and +the gospel, which are the spiritual fulfillment of the promises made to +Abraham. + +"And in thy seed shall all the kindreds of the earth be blessed," which +blessing begins in the regenerate heart, is perfected in the inheritance +of entire sanctification, and consummated in that inheritance "reserved +in heaven for us." That part which is yet reserved in heaven for us will +be realized in due time, when this mortal shall put on immortality and +the redemption of Christ shall be completed for spirit, soul, and body. +We can all rejoice in this "blessed hope" which shall be fully realized +when Jesus the resurrected Redeemer shall come again and fashion our +dying bodies like unto his glorious body. But the object of this chapter +is to point out the scriptures which teach us the blessed truth of the +present-tense gospel inheritance, which in the redemption plan is to be +realized by the people of God in this gospel dispensation, on this side +of the second coming of Christ. + +The blessed grace of entire sanctification is scripturally the bequest +of God to his people. It is not simply the will of God in the sense that +he desires us to have this experience, but it is truly a blood-bought +inheritance, provided and willed by our Father through Jesus Christ to +every child of God. This blessed experience of regeneration, or the +divine birth, inducts us into the family of God, making us a scriptural +heir to all the good things of Father's possessions. Father has +perfected every necessary provision for every one of his children to +come into immediate possession of this inheritance. A will or testament +must specify the nature of the inheritance, mention distinctly the names +of the heirs, must have the signature of the testator affixed in the +presence of witnesses, should appoint an executor, and in every respect +it must be perfect or it will not stand legally. Scripturally, this is +equally as true. The New Testament is the will, which distinctly +specifies the nature of the inheritance of the people of God "among them +which are sanctified." The sanctified have entered into their +possessions of this Holy Ghost Canaan, and now every regenerated child +of God who knows his name is written in Father's family record--the Book +of life--soon finds by reading the will that this inheritance is for +him. He knows it as he reads and believes, and more and more the Holy +Spirit leads him to meet all the spiritual conditions requisite to the +coming into possession of this inheritance. He sees also in the will, +the signature of the testator. He sees that the Father has authorized +Jesus Christ to make this will of force. Legally, a will is not of force +until after the death of the testator. Scripturally, this is equally a +fact. The child of God sees that it requires the death of the testator +to make it possible that he could be sanctified. He reads in the will +that Jesus, the testator, suffered without the gate that he might +sanctify his people with his own blood and that this is the will of God, +even your sanctification. + +We see in the will that Father has given every necessary instruction to +enable us to meet every condition of entrance into this blessed +possession. His word teaches us that as Abraham with faith and patience +obtained the promise, so we should profit by his example. God has shown +us through his covenant with Abraham that what he promises he is ready +and able to fulfill. He has shown his people, who are the heirs of this +inheritance, the immutability of his counsel by his word and by his +oath, that it is impossible for him to break his word and that we should +come to him with perfect confidence that he will do just what he has +promised. + +There is a remarkable certainty in the fulfillment of this wonderful +will. It is as far above any earthly will or testament as the heavens +are higher than the earth. In an earthly will made by man, the very +incident that makes the will of force also makes it liable to become +annulled; for after the death of the testator there frequently is found +a defect in the will, also there are instances where the heirs, +dissatisfied with their portion of the inheritance, proceed by legal +process to annul the entire will and have a new one made according to +their own desires. But no such objections can possibly be brought +against this divine will. + +There are three reasons why it is absolutely beyond the power of man or +principality to overthrow this will. + +1. It is positively without fault. God had made a will, the old +testament, which was defective. The apostle says, "For if that first +covenant had been faultless, then should no place have been sought for +the second."--Heb. 8:7. In the preceding verse he says, "But now hath he +obtained a more excellent ministry, by how much also he is the mediator +of a better covenant [testament or will], which was established upon +better promises." The blood of those animals in the old covenant was +acceptable under that dispensation, but it could not produce the desired +effect in sanctification. It could only sanctify to the purifying of the +flesh; could not reach the spiritual and moral nature of man; for there +was no spiritual nor moral nature in the sacrifice. It was only a +sacrifice of animal life; therefore it could only purify the flesh, or +animal life, of man (Heb. 9:13) in a ceremonial sense. Therefore, the +first will or testament was necessarily defective, and God himself has +annulled it. Heb. 8:13. But Father's last will is vastly different. It +is complete, perfect, and utterly without fault. + +2. It is so divinely and infinitely perfect in its power to sanctify and +reach every inmost need of the heart that none of the heirs can possibly +become dissatisfied with their individual portion; for this portion is +the entire inheritance for each individual heir. It is not divided into +certain bounded portions for different heirs, but each is entitled to +the entire inheritance, and can come into the full enjoyment of the +whole possession without diminishing, in the least degree, the privilege +of every heir to enjoy the same. This makes it unspeakably satisfactory. +But what yet adds to it in its power to satisfy, is that, the sacrifice +which was required to bring this will and testament into force was the +precious blood of Christ. The great purpose of God in this judicial +sacrifice was that the sins of the world might be forgiven, that we +might thus become the sons of God and heirs of this inheritance. But, my +dear brother and sister, our Saviour had also another purpose in view in +this stupendous sacrifice. He gave himself for the church, that he might +sanctify and cleanse it. Eph. 5:25, 26 and Heb. 13:12. + +Ah, dear reader, do you not see your inheritance in this? His blood can +sanctify wholly our spiritual, moral and physical nature. The blood of +the old will had no spiritual nor moral power in it at all; therefore, +no wonder it could sanctify only to the purifying of the flesh. But, oh, +the matchless, marvelous grace of God to prepare a sacrifice (a +body--Heb. 10:5) pure and spotless spiritually, morally, and physically, +which blood can cleanse our corresponding nature spiritually, morally, +and physically, and reaching every spot of our entire being, make us +clean from the least and last remains of sin. In comparing these +sacrifices no wonder the apostle asks, "How much more shall the blood of +Christ, who through the eternal Spirit offered himself without spot to +God, purge your conscience from dead works to serve the living God?" +Truly, when we have obtained this inheritance we can sing with the +inspired poet + + "I have found it, Lord, in thee, + An everlasting store, + Of comfort, joy, and bliss to me, + How can I wish for more?" + +Praise God for the cleansing which reaches our inmost soul and saves to +the uttermost! It, therefore, readers, is impossible for the heir to +become dissatisfied with the inheritance. + +3. To make the inheritance doubly certain, we have already seen that God +has confirmed it by two immutable things; his word, and his oath; but to +add still more to this matter and make it absolutely certain and +impossible for any principality or power to overthrow this will, God has +appointed Jesus Christ to be executor of his own will. From a human +standpoint this would be impossible; for the will could not be of force +at all while the testator was alive, and his death would render him +incapable of any part in it as an executor. But with God these things +are possible; for when the testator died that he might bring this will +into force, he could not be holden by the power of death; but arose +again from the dead, that he might lead captivity captive and give gifts +unto men. Thus he has become the executor of his own will, and now +stands ready to bestow upon every heir the full possession of his +inheritance. + +Dear reader, this is the glorious land of promise of which the land of +Canaan was but a type. The children of Israel were the heirs of that +land because they were the children of Abraham. We are heirs to this +Holy Ghost Canaan because we are the children of God through Christ. +This Holy Spirit life can only be obtained through this God-appointed +plan. It is the "inheritance among them which are sanctified." God gave +it to Abraham by promise, and as his faith grasped hold on the promises +he saw beyond the literal seed into the blessings of the gospel of +Christ and this glorious Holy Spirit life. Christ has fulfilled these +promises which Abraham saw and believed; and now the apostle can truly +say in looking over this wonderful plan, that "they which be of faith +are blessed with faithful Abraham. 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. 3:9, 14. + + + + +CHAPTER VI. + +Sanctified by Faith + + +"But without faith it is impossible to please him: for he that cometh to +God must believe that he is, and that he is a rewarder of them that +diligently seek him."--Heb. 11:6. + +"That they may receive forgiveness of sins, and inheritance among them +which are sanctified by faith that is in me."--Acts 26:18. + +"Therefore being justified by faith, we have peace with God through our +Lord Jesus Christ: by whom also we have access by faith into this grace +wherein we stand."--Rom. 5:1, 2. + +Faith in the blood of Christ. "Wherefore Jesus also, that he might +sanctify the people with his own blood, suffered without the +gate."--Heb. 13:12. "But if we 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. + +Dead to sin by faith. "Knowing this, that our old man is crucified with +him, that the body of sin might be destroyed, that henceforth we should +not serve sin. For he that is dead is freed from sin ... Likewise reckon +ye also yourselves to be dead indeed unto sin, but alive unto God +through Jesus Christ our Lord."--Rom. 6:6, 7, 11. + +Free from sin by faith. "Being then made free from sin, ye became the +servants of righteousness ... For as ye have yielded your members +servants to uncleanness and to iniquity unto iniquity; even so now yield +your members servants to righteousness unto holiness ... But now being +made free from sin, and become servants to God, ye have your fruit unto +holiness, and the end everlasting life."--Rom. 6:18-22. "Jesus answered +them, Verily, verily, I say unto you, Whosoever committeth sin is the +servant of sin. And the servant abideth not in the house for ever: but +the Son abideth ever. If the Son therefore shall make you free, ye shall +be free indeed."--John 8:34-36. + +"And ye know that he was manifested to take away our sins; and in him is +no sin. Whosoever abideth in him sinneth not: whosoever sinneth hath +not seen him, neither known him.... He that committeth sin is of the +devil; for the devil sinneth from the beginning. For this purpose the +Son of God was manifested, that he might destroy the works of the devil. +Whosoever is born of God doth not commit sin; for his seed remaineth in +him: and he cannot sin, because he is born of God. In this the children +of God are manifest, and the children of the devil."--1 John 3:5-10. + +A pure heart by faith. "And God, which knoweth the hearts, bare them +witness, giving them the Holy Ghost, even as he did unto us; and put no +difference between us and them, purifying their hearts by faith."--Acts +15:8, 9. + +We receive the Holy Spirit by faith. "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. "That I should be the +minister of Jesus Christ to the Gentiles, ministering the gospel of God, +that the offering up of the Gentiles might be acceptable, being +sanctified by the Holy Ghost."--Rom. 15:16. "If ye then, being evil +[earthly], know how to give good gifts unto your children: how much more +shall your heavenly Father give the Holy Spirit to them that ask +him?"--Luke 11:13. + +Sanctification is a redemption blessing offered to us upon specified +conditions. The natural and general blessings of God toward men, such as +the sunshine, rain, and all other temporal or earthly blessings, may be +received alike by both saint and sinner, who come into conformity with +the natural laws by which these natural blessings are governed. Every +redemption or spiritual blessing is also governed by divinely fixed +laws, which if complied with will invariably bring to us all that is +contained in the promise. God is able to bestow upon us these blessings +unconditionally if this should be his sovereign will in some individual +instances; but according to his redemption plan there is no assurance +given to anyone for any of these specified blessings without a strict +conformity to divine law. The word of God plainly sets forth the laws +upon which these different redemption blessings are based. Repentance +and faith are the laws of justification. It is a divinely established +fact that God cannot lie. He has forever settled his word in heaven and +also upon earth; therefore, it is impossible that any sinner should +comply with the laws of repentance and faith and not be justified. +Consecration and faith are the laws of sanctification, which if complied +with, must necessarily bring us into this glorious soul-rest. + +We have considered the law of consecration as a condition of +sanctification in a previous chapter; and from the quoted texts in this +chapter we will now briefly consider the law of faith. These laws are +definitely fixed, and must as definitely be complied with. A definite +consecration and a definite faith will produce a definite experience. +One great lack in the church today is a lack of definiteness. The +doctrine of sanctification must be more definitely taught by God's +anointed ministry, who have themselves definitely met the conditions, +both to obtain and retain this definite experience. When it is +definitely taught it will consequently be definitely sought and +obtained. + +In the apostle's commission we distinctly see that we are sanctified by +faith. Acts 26:18. We also see that Jesus suffered on the cross that he +might sanctify us with his own blood. This points us to the fact that we +must have faith in his blood. This grace is purchased for us, and now it +is for us to receive it. We also see that he has made provision in this +same purchase that we may be kept sanctified. This is upon the simple +condition of walking in the light as he is in the light. The result of +which is: his blood cleanseth us from all sin. These precious truths +will do us no good if we do not believe them. No heart can ever receive +the benefits of this inestimable purchase without faith. Faith is the +hand that reaches out and takes it. Jesus can do no more than he has +done to bring it to us. He holds it out to us, all perfect and complete, +and as we meet the conditions of consecration and faith it becomes ours. + +The apostle teaches us in Rom. 6:11 to reckon ourselves "dead indeed +unto sin." This can be done only by faith. The reckoning of faith is a +very simple process; it is just believing God. Abraham believed God, +simply reckoned that what God said was true, and then God counted +something to Abraham. He counted it to him for righteousness. + +This is the divine law of faith. When we believe it is so because God +says it, then God makes it so because we believe it. This law applies to +all the graces of the gospel alike. It is a sad fact that some +professing Christians do not believe we can be sanctified in this life. +Now, it is utterly impossible for such people to get it. They do not +believe. The blood of Christ cannot sanctify them in this condition. It +is not for them at all. It is only for them that believe, and of course +no one can believe for it in the scriptural sense without having met the +condition of scriptural consecration. Then the scriptural reckoning will +bring the scriptural and satisfactory result. + +Let us illustrate with a simple mathematical reckoning. In a case of +addition we take two numbers and reckon them together before we get the +sum. It can never be obtained any other way. The two numbers are +entirely distinct and separate from each other until they are reckoned +together. It is the reckoning that produces the sum. This is exactly +true in the process of faith. The justified believer comes to God for +his inheritance of sanctification. He makes the absolute and definite +consecration. He sees that the blood of Jesus has been shed that he may +be sanctified. This is Jesus' part. The consecration is the believer's +part. There are the two separate parts which, if they are not reckoned +together, will never produce the result. We might say that we have now +made the consecration, and can do no more. This would be a mistake, we +can do more: we have not yet done the reckoning. We can take the two +parts, the blood of Jesus and our consecration, and by faith add them +together, and according to the immutable law of God, which is the law of +faith, the sum of the reckoning is, our sanctification. This is the +scriptural method of obtaining this experience; and as we from +henceforth reckon ourselves dead indeed unto sin upon the condition of +an absolute, unbroken consecration, we may rest assured that the blood +of Jesus keeps us cleansed from all sin. The fact that some one may say +he does not believe we can be kept free from sin, by no means affects +this divine law. It is as true as heaven, despite all the unbelief of +men. Oh, the power of the sin-cleansing blood! Can we not say with deep, +heartfelt reality, + + "Hallelujah for the cleansing; + It has reached my inmost soul"? + +Truly it is the sweet soul-rest, the heavenly Canaan of the soul, which +is the inheritance of the people of God. + +The apostle Peter, in his testimony of the inwrought grace of God at +Pentecost, speaks of this law of faith, which effected in him and his +brethren at Jerusalem, as well as the household of Cornelius upon the +event of their induction into this glorious grace, the experience of +heart purity, "and put no difference between us and them, purifying +their hearts by faith." This is one phase of sanctification, and +according to the testimony of Peter, was a part of the pentecostal +experience. The other phase of it is, in the previous verse of this +testimony, "giving them the Holy Ghost, even as he did unto us." This is +explained by the apostle Paul. "That we might receive the promise of the +Spirit through faith."--Gal. 3:14. Now if we turn to Rom. 15:16, again +we see that we are "sanctified by the Holy Ghost." Certainly it could +not be made more plain than these scriptures set it forth. We receive +the pure heart and the Holy Spirit by faith, which experience is +scripturally termed sanctification; therefore, we can understand the +language of Jesus in that part of the commission of the apostle already +quoted: "and inheritance among them which are sanctified by faith that +is in me." + +Dear brother and sister, let us magnify God and the name of Jesus for +our inheritance, and if there should be one reader who has not yet +entered into this promised land, let us go over at once and possess it. + +We see a beautiful example of faith in the experience of the children of +Abraham crossing the Jordan to enter into their literal inheritance. The +priests that bore the ark, which went before the people, were to be the +first to go down into the stream, which, God had said, should be +divided, and the people should go over into their inheritance. As they +came down to the river, their feet were dipped into the stream before +the waters parted. God had promised it. They believed it and obeyed +accordingly, and God fulfilled his promise; the waters were parted, and +they all passed over. How different this was from those who, forty +years previous to this event had been brought by the hand of God to +Kadesh Barnea, who had all the promises of God in their favor, that he +would cause them to go in and possess the land. But because of unbelief +they were sent back into the wilderness, to wander and die. This literal +Canaan was their promised land, their land of rest, their very own; God +had promised Abraham that it should be possessed by his seed. But these +forfeited it because of unbelief. This was the type of this spiritual +inheritance of sanctification, our land of rest, our very own, which we, +the spiritual seed of Abraham through faith in Christ, are to go into +and possess. + +The apostle gives us some wholesome admonition upon the importance of +seeking to enter in. "Take heed, brethren, lest there be in any of you +an evil heart of unbelief, in departing from the living God."--Heb. 3:4. +An evil heart of unbelief will most certainly cause us to lose our +inheritance. We are made partakers of it only by faith. As certainly as +the unbelief of literal children of Abraham caused them to be rejected +and disinherited, so will unbelief cause the same sad result in losing +the spiritual inheritance. They provoked God with their unbelief, and he +who had sworn to Abraham that his seed should possess Canaan, now sware +that these unbelieving ones should not enter in. They could not enter in +because of unbelief. God's word was not broken, however; for he brought +into this land those of the children who, their unbelieving fathers +said, would become a prey to the inhabitants of the land. And, what +still keeps God's word from being broken is, that he has opened to us +this glorious spiritual land, and tells us to go over and possess it. +Dear brother, are you at Kadesh Barnea today, and afraid of the giants? +God has given the land to us. The message of reproof comes to you with +this solemn and important question, "How long are ye slack to go to +possess the land which the Lord God of your fathers hath given you?" + +This gospel of sanctification is preached to us today as the gospel of +literal Canaan was preached to those descendants of Abraham in that day. +It did not profit them, not being mixed with faith in them that heard +it. The apostle says, "We which have believed do enter into rest," but +more must enter in. God's promise to Abraham must yet be more completely +fulfilled. The question is simply left with us, Will we enter in or will +we not? If we will not, then the inheritance will be given to others, +and we will lose the blessed soul-rest that is provided in this +redemption for the people of God. In his exhortation to us, the apostle +says "Let us labor therefore to enter into that rest, lest any man fall +after the same example of unbelief." + + "Oh, this blessed holy rest, + On my Jesus' loving breast. + Oh, the sweetness and completeness + Of perfected holiness." + + + + +CHAPTER VII + +The Subtraction Process + + +The baptism with the Holy Ghost and fire, the entering into the heavenly +inheritance of Canaan, and the possession of the land, and all the +blessings that follow are unmistakably a process of addition to the +already blessed experience of the justified soul. This addition is +scripturally termed "sanctification." No mortal language can ever +express how much of an addition it is; but there must necessarily +precede this marvelous grace, a definite and absolute subtraction, a +loss of all things for the excellency of Christ, a complete +self-abnegation, which has been mentioned in a previous chapter upon +consecration. Until this absolute loss of all things has been truly +experienced, there cannot be obtained the gain of this additional +experience. We cannot lay hold of the promised inheritance until we +completely let go of everything else that has been called our own. + +There is, within our spiritual, moral, and physical nature, a depravity, +"our old man," which must be extracted before we can possess the purity +of heart so plainly taught in the word of God. This depravity is so +deeply embedded in, and interwoven into, our affections and nature, +that, like a closely fitting garment, it seems a part of us; and were +it not for the plain teachings of the word of God, and the power of the +all-cleansing blood of Christ which can reach the inmost center of our +nature, purging out all unnatural tendencies and unholy tempers, the +justified believer might conclude that this inborn depravity must be +permitted to exist and remain with us all through life. But thank God! +there is a remedy in this great redemption plan. The heart can be +purified and become a holy temple for the indwelling of the Holy Ghost. +This depends upon the plainly specified conditions taught in the word of +God. He will prepare the temple for his abode if we but furnish him an +absolute consecration of the temple. This is our part in this +preparatory stage of the work of sanctification. In order that he may +purify our nature, we must yield up to him everything that is to be +purified. This process involves the loss of all things; for when the +heart is thus yielded, everything that it clings to is also yielded, and +then, and only then, can the blood of Christ be applied for a perfect +cleansing. This is where the subtraction work is effected, where every +vestige of depravity is removed from the heart; because it has for this +purpose yielded to Jesus. The following scripture sets forth this +experience. + + * * * * * + +"Knowing this, that our old man is crucified with him, that the body of +sin might be destroyed, that henceforth we should not serve sin."--Rom. +6:6. It cannot be improved upon nor cultivated. It is sinful in nature, +and must be dealt with according to the redemption law of crucifixion. +It is condemned and must die. It is utterly worthless to God, and +harmful to man; therefore, it must die. It clings to life with +remarkable tenacity, and it is not within the power of man alone to put +it to death. It has so entwined itself into our affections that they and +each of their objects must be absolutely yielded up to death, even the +most sacred treasures of the heart; so that the true work of purity may +be perfectly wrought within us. To simply yield up our old man for his +destruction would be but a pleasant sacrifice; for every justified +believer who has obtained the knowledge of this enemy within becomes +anxious for his destruction. It is not the yielding up of our old man, +therefore, that seems such a loss to us; but when we see that our whole +being, spirit, soul, and body, with every affection and its object, must +be yielded up and truly laid upon the altar, we realize the subtraction +process of sanctification--the loss of all things. Our old man cannot be +crucified until everything is thus first yielded up. As long as any one +object of our affection is withheld, the consecration is incomplete and +the affections can not be purified from this depravity; hence the +necessity of an absolute yielding up of everything, to obtain the +excellency of this heavenly grace. In this condition we can assuredly +experience the meaning of the words: "Knowing this, that our old man is +crucified with him, that the body of sin might be destroyed." Thank God! +this is a present-tense experience for everyone who is willing to be +conformed to the perfect will of God. In this condition, Jesus can have +the perfect right of way within, and work in us that which is +well-pleasing in his sight. + +Some one might wonder if we are never permitted in this truly +consecrated condition, to set our affections upon anything in this +world, or, if we can possess anything as our own, if all must be yielded +up and laid upon the altar. If our affections and every object of the +same are yielded to Jesus, then we certainly cannot have them placed +upon anything else. This is one of the grand provisions of his grace. +Jesus now gets between us and every object of our affections. He not +only has our affections, but he has the objects of our affections. In +the consciousness of this loss to us we also become conscious of the +loss of our old, depraved nature, and the gain of a glorious, heavenly +purity which we before did not possess. But above all things, we become +conscious of the fact that Jesus has become enthroned within our hearts, +and now has full control of our entire being. In him we possess all +things. He gives us back, with himself, everything that is good for us: +father, mother, brother, sister, and every God-given blessing that we +had yielded up to him. But they do not seem to us now like they did +before. There is something between us and them. What is it? It is Jesus! +This makes every blessing so much more precious to us now. A sacredness +exists between us and our loved ones which we never realized before. +They now get our love only as they get it through Jesus, for he is +between us and them. Praise God for this precious experience! We gave +everything, our all, for him. He purified our hearts and now gives +everything, his all, to us. Without the subtraction of our all, first, +we cannot obtain the addition, his all. Thus, after all, we lose nothing +but the depravity of our nature, which loss, of course, involves the +loss of all things for the time being, but means the gain of all things +in the fullness of Christ. + +The apostle Paul expresses this crucifixion in his testimony in Gal. +2:20 "I am crucified with Christ: nevertheless I live; yet not I, but +Christ liveth in me: and the life which I now live in the flesh I live +by the faith of the Son of God, who loved me, and gave himself for me." +There was something of the apostle that was crucified. It was the same +as he speaks of in Rom. 6:6, "our old man." That depraved, carnal self, +the proud, haughty Pharisee, the great Saul of Tarsus who considered +himself of such importance among men. This was the =I= that was +crucified; but there was an =I= who still lived. This was the humble, +sanctified Paul, the servant of Jesus Christ, who now considered himself +less than the least of all saints, and not worthy to be called an +apostle. What a contrast between the two =I='s. The one, the big =I=; +the other, the little =I=. They are exactly of opposite natures. The one +was Paul's "old man," the other his humble individual self. Jesus and +the big I cannot rule together in the same heart. + +How many there are today who have not reached the death experience. They +have had their sins forgiven and realize that they are the children of +God; but they cannot say that they are crucified with Christ, in the +sense of the actual death of their old man. How many there are who are +conscious of this inward foe, and yet are taught that it can never +become dislodged from their nature and crucified. Praise God! he has +provided a remedy in the blood of Christ. By faith in this blood the +consecrated believer can receive the cleansing. The depraved nature is +crucified, and Christ now takes supreme control of the holy temple. + +The language of the apostle in Gal. 6:14 also expresses the same +experience: "But God forbid that I should glory, save in the cross of +our Lord Jesus Christ, by whom the world is crucified unto me, and I +unto the world." The blood of the cross has destroyed that inward nature +which was the point of contact with the world. As long as this exists +within, the world has a strong claim upon us, which, so long as it +exists within us, will assert its nature, and, if permitted, will +communicate with the world, and cause defeat in our Christian life, so +that we cannot conscientiously say we are dead to the world: for there +is something within us yet that is actually alive in this respect. This +is the point of inward contact with the world, which, when brought into +crucifixion, changes our inward condition and enables us to truly say +with the apostle, that the world is crucified unto us and we unto the +world, by the blood of the cross of Christ, and the life we now live in +this mortal body, which is the temple of the Holy Ghost, we live by the +faith of the Son of God, who has all power to keep us in the divine law +of the Spirit of life in Christ Jesus, which makes and keeps us free +from the law of sin and death. + +In Matt. 15:13 we have this same doctrine of cleansing expressed in the +words of Jesus: "Every plant, which my heavenly Father hath not planted, +shall be rooted up." While it is true that Jesus was speaking of the +doctrines of the Pharisees in this instance, we can see beyond the +simple doctrines and traditions of men, which are but the outgrowth of +this root of depravity which our heavenly Father never planted in the +nature of man. The depraved heart is the fertile soil which +spontaneously grows all these evil things which Jesus mentions in this +parable. The root is there, and so long as it remains, there cannot be a +satisfactory Christian life. But the heavenly decree has been uttered by +the Redeemer himself, that this plant shall be rooted up, which rooting +up can be testified to by thousands of blood-washed saints today. Many +plain scriptures teach us that this experience of heart purity was a +recognized fact in the apostolic days. Jesus taught that it was +attainable and told of its blessings when in Matt. 5:8 he speaks of the +pure in heart. John writes: "And every man that hath this hope in him +purifieth himself, even as he is pure." Paul says that "the end of the +commandment is charity out of a pure heart" (1 Tim. 1:5), and in the +same letter he writes: "Holding the mystery of the faith in a pure +conscience."--Chap. 3:9. Also in Chap. 4:12, he writes: "Let no man +despise thy youth: but be thou an example of the believers, in word, in +conversation, in charity, in spirit, in faith, in purity." In Chap. +5:22, he says, "Keep thyself pure." In 2 Tim. 2:22 we are taught that +many of the saints had this experience of cleansing: "Flee also youthful +lusts; but follow righteousness, faith, charity, peace, with them that +call on the Lord out of a pure heart." + +The prophet Malachi saw the glorious fullness of this gospel salvation +as he beheld and spake by the Spirit: "And he shall sit as a refiner and +purifier of silver and he shall purify the sons of Levi, and purge them +as gold and silver, that they may offer unto the Lord an offering in +righteousness."--Mal. 3:3. + +All these plain texts set forth the doctrines of cleansing beyond +question. Then when Peter takes the witness-stand (Acts 15:9) and +testifies that he and all the one hundred twenty at Pentecost, and +afterward the household of Cornelius, received the cleansing at the time +of the outpouring upon them of the Holy Spirit, we must acknowledge that +God certainly is no respecter of persons, and has the same measure of +grace for his people in this evening time of the gospel day. Praise his +holy name! Let us magnify and exalt the power of the all-cleansing +blood, for it can reach beyond the inmost depths of our fallen nature +and wash us whiter than snow. "For if the blood of bulls and of goats, +and the ashes of a heifer, sprinkling the unclean, sanctifieth to the +purifying of the flesh: how much more shall the blood of Christ, who +through the eternal Spirit offered himself without spot to God, purge +your conscience from dead works to serve the living God?"-- + + "Oh, now I see the cleansing wave, + That fountain deep and wide; + Jesus, my Lord, mighty to save, + Points to his wounded side. + + "The cleansing stream, I see, I see, + I plunge, and oh, it cleanseth me + Oh, praise the Lord, it cleanseth me! + It cleanseth me, yes, cleanseth me." + + + + +CHAPTER VIII + +Christian Perfection + + +Definition of =perfection=: Unblemished, blameless, pure. + +We are commanded to be perfect. "Be ye therefore perfect, even as your +Father which is in heaven is perfect."--Matt. 5:48. "For we are glad, +when we are weak, and ye are strong: and this also we wish, even your +perfection. Finally, brethren, farewell. Be perfect, be of good comfort, +be of one mind, live in peace; and the God of love and peace shall be +with you."--2 Cor. 13:9, 11. "Therefore leaving the principles of the +doctrine of Christ, let us go on unto perfection."--Heb. 6:1. + +We must be perfect in love. "Thou shalt love the Lord thy God with all +thy heart, and with all thy soul, and with all thy strength, and with +all thy mind; and thy neighbor as thyself."--Luke 10:27. "And above all +these things put on charity, which is the bond of perfectness."--Col. +3:14. "But whoso keepeth his word, in him verily is the love of God +perfected: hereby know we that we are in him."--1 John 2:5. "If we love +one another, God dwelleth in us, and his love is perfected in us.... +Herein is our love made perfect, that we may have boldness in the day of +judgment: because as he is, so are we in this world."--1 John 4:12, 17. + +Perfect in unity. "For both he that sanctifieth and they who are +sanctified are all of one: for which cause he is not ashamed to call +them brethren."--Heb. 2:11. "And for their sakes I sanctify myself, that +they also might be sanctified through the truth. Neither pray I for +these alone, but for them also which shall believe on me through their +word: that they all may be one; as thou, Father, art in me, and I in +thee, that they also may be one in us: that the world may believe that +thou hast sent me. And the glory which thou gavest me I have given them; +that they may be one, even as we are one: I in them, and thou in me, +that they may be made perfect in one; and that the world may know that +thou hast sent me, and hast loved them, as thou hast loved me."--John +17:19-23. + +Perfect in Christ. "Whom we preach, warning every man, and teaching +every man in all wisdom; that we may present every man perfect in Christ +Jesus." "And ye are complete in him, which is the head of all +principality and power." "Epaphras, who is one of you, a servant of +Christ, saluteth you, always laboring fervently for you in prayers, that +ye may stand perfect and complete in all the will of God."--Col. 1:28; +2:10; 4:12. + +Perfect in purity. "Beloved, now are we the sons of God, and it doth not +yet appear what we shall be: but we know that, when he shall appear, we +shall be like him; for we shall see him as he is. And every man that +hath this hope in him purifieth himself even as he is pure."--1 John +3:2, 3. "Having therefore these promises, dearly beloved, let us cleanse +ourselves from all filthiness of the flesh and spirit, perfecting +holiness in the fear of God."--2 Cor. 7:1. "And the Lord make you to +increase and abound in love one toward another, and toward all men, even +as we do toward you: to the end he may stablish your hearts unblameable +in holiness before God, even our Father, at the coming of our Lord Jesus +Christ with all his saints."--1 Thess. 3:12, 13. + +This perfection is attainable. "Till we all come in the unity of the +faith, and of the knowledge of the Son of God, unto a perfect man, unto +the measure of the stature of the fulness of Christ."--Eph. 4:13. "Let +us therefore, as many as be perfect, be thus minded: and if in anything +ye be otherwise minded, God shall reveal even this unto you."--Phil. +3:15. "For by one offering he hath perfected forever them that are +sanctified."--Heb. 10:14. "For the law made nothing perfect, but the +bringing in of a better hope did; by the which we draw nigh unto +God."--Heb. 7:19. "Which was a figure for the time then present, in +which were offered both gifts and sacrifices, that could not make him +that did the service perfect, as pertaining to the conscience."--Heb. +9:9. + +A perfection not attainable in this life. "Not as though I had already +attained, either were already perfect: but I follow after, if that I may +apprehend that for which also I am apprehended of Christ Jesus." + +Christian perfection is not maturity in wisdom, grace, or knowledge. "Ye +therefore, beloved, seeing ye know these things before, beware lest ye +also, being led away with the error of the wicked, fall from your own +steadfastness. But grow in grace, and in the knowledge of our Lord and +Saviour Jesus Christ."--2 Pet. 3:17, 18. + +Christian perfection is looked upon by some as an impossibility in this +life; but when we turn to the word of God and see the many plain texts +upon the subject, it must become evident to every candid mind that it is +in the plan of redemption that every child of God should attain to it. +It would not be according to the nature of divine grace to require of us +anything we could not do. No reasonable earthly parent would demand an +impossibility of a child, and it is certain our heavenly Father would +not command us to be "perfect even as he is perfect" unless he has +provided abundant grace to bring us up to this blessed experience. +According to our own power or ability we could never reach such an +exalted plane, for it is not within the power of man to change his +depraved nature, and every self-effort to reach a state of perfection is +but vain. But God is able to make all grace abound and as an All-wise +Father he has made it possible that we should be perfect. + +From the scriptures quoted we can plainly see that the perfection +required of us is reasonable and just. Had he commanded us to be perfect +in knowledge, wisdom, judgment, or in anything else in an absolute +sense, we would be forced to the conclusion that God has either required +an impossibility of us or it is not for us to attain in this life and +therefore belongs only to the resurrected state. But we can clearly see +the nature of his requirements and that they are all within the limits +of his grace toward us in this life. + +When Jesus commanded us to be perfect (Matt. 5:48) we can quite easily +comprehend his meaning when we notice in the few preceding verses that +we should be perfect in love, even to the extent that we shall love our +enemies, that we may indeed be the children of our Father which is in +heaven. The children of this world love those that love them. It is an +easy matter and quite natural to do this. But to love our enemies is +very contrary to the depraved nature; unless there has been the +cleansing wrought within, there will be some inward consciousness of +hatred toward those who despitefully use and persecute us. The high +standard of righteousness which Jesus teaches here and throughout this +chapter is the standard of sanctification. The love of God must be +perfected in us, which destroys every element of the old nature, of +which hatred is a prominent characteristic. + +The first and great commandment, both of the old and new dispensation, +"Thou shalt love the Lord thy God with all thy heart," etc., is also a +standard too high to be attained perfectly without the experience of +entire sanctification. This commandment was given during the old +dispensation; but it was not possible then that it could be kept +perfectly, for there was no provision then made to destroy the power of, +and cleanse the heart from, inbred depravity. The blood of those +sacrifices could do no more than sanctify "to the purifying of the +flesh." The inward condition of the heart could not be changed. Thus we +see clearly that this commandment could not be kept in the New Testament +sense of perfect love. Now, the blood of Jesus, which he shed on the +cross that he might sanctify and cleanse our hearts, can make us holy. +When the heart has realized the power of this cleansing and the love of +God "shed abroad in our hearts by the Holy Ghost," we can in deed and in +truth love the Lord our God with all our heart, soul, mind, and +strength. Praise God for his wonderful love to us! He furnishes the love +with which to love him. If we but give him our hearts he will furnish +all the rest. He wants an empty, clean vessel into which to pour out his +love, that it may be manifested in this dark and sinful world. + +Oh, that every child of God could see the imperative need of an absolute +consecration and then cheerfully and voluntarily meet the conditions of +the same, so that God could fill each heart with love, and cause each +one to know what it means to love God with all our heart. As long as our +affections are divided between God and anything else, our love is not +perfect and until the regenerate heart has made the scriptural +consecration, there will be a divided condition of the affections. The +obedient regenerate heart dwells in God, and thus is taught of God the +necessity of the perfect consecration, which, when fully complied with, +enables the perfect cleansing to become effected. The apostle John +says, "Herein is our love made perfect," and "his love is perfected in +us." + +No one can ever be fully satisfied in this redemption life until this +second work of grace is accomplished in the heart. Justification brings +us into the blessed kingdom of God's love. Sanctification perfects his +love in us. This second grace enables us to realize not only the meaning +of perfect love, but we also comprehend the glorious fact that God has +wrought in us perfect purity and holiness. This implies our being +perfect in God's will, and because we have yielded our will completely +to him. Every disposition of our will which sought its own way is now in +perfect conformity with his and as Jesus could say in Gethsemane, "Thy +will be done," which meant death on Calvary to him, so we have said the +same to God with a vivid consciousness that once for all it meant death +to us. It has required the perfect will of Jesus to obtain this grace of +sanctification for us, and it now requires our perfect will to receive +it from him. Here is where we can stand perfect and complete in all the +will of God. Another beautiful characteristic of sanctification is +perfect unity. One of the most striking features of the religious world +today is division among those who profess to believe in and follow +Christ. There is no greater evil existing than this. Men have made +creeds and sects and have persuaded the people to join them, until the +disgusting spectacle of division is seen everywhere, and the +non-professing world is amazed at the sickening sight. Hireling +preachers are pleading for their respective denominations, and while +many honest children of God are dissatisfied with this sad state of +affairs, they are taught from the pulpit that God has made these +divisions and it is the duty of every Christian to join and support +them. But such is not the will of God; he has designed that his people +should all be one, and in his prayer Jesus expresses the extent of this +unity. "That they all may be one; as thou, Father, art in me, and I in +thee, that they also may be one in us." This certainly implies a +wonderful and perfect unity. Many sect advocates cry, "Impossible, +impossible; God's people cannot be one." But the whole theme of Jesus' +prayer is unity. As we carefully read this prayer we can readily +perceive the divine method to effect this unity. It is plain and +simple: "Sanctify them through thy truth: thy word is truth.... Neither +pray I for these alone, but for them also which shall believe on me +through their word; that they all may be one." Then in Heb. 2:11 we see +again that this is God's plan--"For both he that sanctifieth and they +who are sanctified are all of one." + +This grace not only brings us into a perfect inward unity with Jesus +himself, but it just as truly brings us all into a perfect inward unity +with each other. Divisions, sects, and factions are productions of the +flesh (Gal. 5:19-21) and not of the Spirit. Sanctification destroys all +the works of the flesh and extracts the very root itself and renders +divisions impossible. Every sect yoke is destroyed because of the +anointing. Isa. 10:27. It is the work of the Holy Spirit to effect this +unity in us with God and with each other. Every human effort to +accomplish this must necessarily end in failure. There are many efforts +today to effect a union among Christians, but union is not scriptural +unity. Union of sects is far from the scriptural unity of believers. A +union consists upon a human basis and may consist of a union of sects, +or a union of individuals, without any conditions of spirituality +whatever. Each individual or body retaining its distinctive and separate +division. Scriptural unity is based upon the inner-wrought grace of +sanctification, where everything non-spiritual is entirely destroyed and +the Holy Spirit has the right of way in every respect according to the +perfect will of God. + +It is only as we are thus perfected in this grace that the prayer of +Jesus will be fully answered and his people lose every vestige of +division. No sanctified heart can remain loyal to anything that +separates the people of God. All sect holiness is below the Bible +standard, for it upholds that which sanctification destroys. This is a +far-reaching assertion, but in the light of God's word it is true. Many +have lost this experience by listening to the perverted teachings of +false shepherds and remaining in sectism. God says the "anointing" +breaks and destroys the yoke, and no sect yoke will ever again fit on +the neck of a sanctified person, if such remains loyal to the Holy +Spirit. Praise God! He alone can effect perfect unity in us, by his +divine process--sanctification. Then by the careful adherence to the +teachings of God's word this beautiful apostolic unity can be maintained +and demonstrated among men, and the prayer of Jesus further answered, +"That the world may believe that thou hast sent me." + +=The difference between present and future perfection.= In his letter to +the church at Philippi, the apostle speaks of a perfection in the +future, which unless understood may confuse some minds upon this +subject. In Phil. 3:12 he writes, "Not as though I had already attained, +either were already perfect: but I follow after, if that I may apprehend +that for which also I am apprehended of Christ Jesus." Here it sounds as +though perfection is not attainable in this life, but if we notice the +language of the context we can clearly see that he is speaking of the +resurrection of the dead. Ver. 11. It is the resurrection perfection +that he here has reference to, which cannot be attained in this life. We +must wait with the apostle until this "mortality shall be swallowed up +of life," before we reach a state of absolute perfection, and with him, +"press toward the mark for the prize of the high calling of God in +Christ Jesus." But in verse 15 he says, "Let us therefore as many as be +perfect be thus minded," showing that there is a present perfection +which he, with others, has already attained. This is the experience +which it is the will of God for us all to enjoy. For by one offering he +hath perfected forever them that are sanctified. Dear reader, have you +attained it, or are you yet living beneath your blood-bought privilege? +"Now the God of peace, that brought again from the dead our Lord Jesus, +that great shepherd of the sheep, through the blood of the everlasting +covenant, make you perfect in every good work to do his will, working in +you that which is well-pleasing in his sight, through Jesus Christ; to +whom be glory forever and ever. Amen."--Heb. 13:20, 21. + + + + +CHAPTER IX + +Holiness + + +=Holiness an attribute of God.= "Who is like unto thee, O Lord, among the +gods? who is like thee, glorious in holiness, fearful in praises, doing +wonders?"--Ex. 15:11. "And one cried unto another, and said, Holy, holy, +holy, is the Lord of hosts: the whole earth is full of his glory."--Isa. +6:3. "And the four beasts had each of them six wings about him; and they +were full of eyes within: and they rest not day and night, saying, Holy, +holy, holy, Lord God Almighty, which was, and is, and is to come."--Rev. +4:8. + +=God must be worshiped in holiness.= "Give unto the Lord the glory due +unto his name: bring an offering and come before him: worship the Lord +in the beauty of holiness."--1 Chron. 16:29. "Sing unto the Lord, O ye +saints of his, and give thanks at the remembrance of his +holiness."--Psa. 30:4. + +=God's throne and dwelling-place.= "God reigneth over the heathen: God +sitteth upon the throne of his holiness."--Psa. 47:8. "For thus saith +the high and lofty One that inhabiteth eternity, whose name is Holy; I +dwell in the high and holy place, with him also that is of a contrite +and humble spirit."--Isa. 57:15. "Be silent, O all flesh, before the +Lord: for he is raised up out of his holy habitation."--Zech. 2:13. +"Look down from heaven, and behold from the habitation of thy holiness +and thy glory."--Isa. 63:15. + +=Holiness becomes God's house.= "Thy testimonies are very sure: holiness +becometh thine house, O Lord, forever."--Psa. 93:5. "The aged women +likewise, that they be in behavior as becometh holiness."--Titus 2:3. + +=The church of God is called a mountain of holiness.= "The Lord bless +thee, O habitation of justice, and mountain of holiness."--Jer. 31:23. +"Thus saith the Lord; I am returned unto Zion, and will dwell in the +midst of Jerusalem: and Jerusalem shall be called a city of truth; and +the mountain of the Lord of hosts the holy mountain."--Zech. 8:3. "The +wolf and the lamb shall feed together, and the lion shall eat straw like +the bullock: and the dust shall be the serpent's meat. They shall not +hurt nor destroy in all my holy mountain saith the Lord."--Isa. 65:25. + +=God speaks in holiness.= "God hath spoken in his holiness; I will +rejoice."--Psa. 60:6. "Mine heart within me is broken because of the +prophets; all my bones shake; I am like a drunken man, and like a man +whom wine hath overcome, because of the Lord, and because of the words +of his holiness."--Jer. 23:9. + +=The way of holiness.= "And an highway shall be there, and a way, and it +shall be called The way of holiness; the unclean shall not pass over it; +but it shall be for those; the wayfaring men, though fools, shall not +err therein. No lion shall be there, nor any ravenous beast shall go up +thereon, it shall not be found there; but the redeemed shall walk there +and the ransomed of the Lord shall return, and come to Zion with songs +and everlasting joy upon their heads: they shall obtain joy and +gladness, and sorrow and sighing shall flee away."--Isa. 35:8-10. + +=The courts of holiness.= "But they that have gathered it shall eat it, +and praise the Lord; and they that have brought it together shall drink +it in the courts of my holiness."--Isa. 62:9. + +=The people of God are holy.= "The people of thy holiness have possessed +but a little while: our adversaries have trodden down thy +sanctuary."--Isa. 63:18. "And they shall call them, The holy people, The +redeemed of the Lord: and thou shalt be called, Sought out, A city not +forsaken."--Isa. 62:12. "And the Lord hath avouched thee this day to be +his peculiar people, as he hath promised thee, and that thou shouldest +keep all his commandments; and to make thee high above all nations which +he hath made, in praise, and in name, and in honor; and that thou mayest +be an holy people unto the Lord thy God, as he hath spoken."--Deut. +26:18, 19. "But ye are a chosen generation, a royal priesthood, an holy +nation, a peculiar people; that ye should show forth the praises of him +who hath called you out of darkness into his marvelous light."--1 Pet. +2:9. + +=We are called unto holiness.= "Follow peace with all men, and holiness, +without which no man shall see the Lord."--Heb. 12:14. "But as he which +hath called you is holy, so be ye holy in all manner of conversation; +because it is written, Be ye holy, for I am holy."--1 Pet. 1:15, 16. +"For God hath not called us unto uncleanness, but unto holiness."--1 +Thess. 4:7. "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 1:74, 75. +"For they verily for a few days chastened us after their own pleasure; +but he for our profit, that we might be partakers of his +holiness."--Heb. 12:10. + +=A perfect holiness attainable.= "Having therefore these promises, dearly +beloved, let us cleanse ourselves from all filthiness of the flesh and +spirit, perfecting holiness in the fear of God."--2 Cor. 7:1. + +=Fruit unto holiness.= "But now being made free from sin, and become +servants to God, ye have your fruit unto holiness, and the end +everlasting life."--Rom. 6:22. + +The foregoing scriptures are but a few out of the many plain texts from +the word of God teaching us the glorious doctrine of holiness. Some +professing Christians look upon this doctrine as unscriptural and +impracticable, but in the light of the gospel of Christ there is no +other doctrine taught than holiness. The very fact that God, and Jesus +Christ, and the Holy Spirit, the word of God, and heaven, and all the +celestial hosts are holy, at once suggests to every reasonable mind the +utter necessity of holiness in the heart and life of man. The apostle +says (Eph. 2:10) that "we are his workmanship, created in Jesus Christ +unto good works." + +Were we to look upon depraved humanity in the image of Adam, we would +see nothing but sin and unholiness; but God has brought into existence a +new order of creation in Christ Jesus. The first Adam is a sad and +irreparable failure, and in him we see nothing good. All who are living +according to the flesh are dead in trespasses and sins, and of course +are unholy; but the second Adam, which is Christ has brought redemption +and life, in whom there is purity and holiness. The old man is corrupt +according to the deceitful lusts, which =must be put off=. The new man is +created in righteousness and true holiness, which =must be put on=. The +reason some do not comprehend the doctrine of holiness is, they are yet +living in the old creation, hence their nature and mind are corrupt. It +is utterly impossible for such to be holy in this condition. The +command, "Be ye holy," does not apply to them. They are not God's +people. The first step for such to take is to repent, which if they obey +they will be brought into the kingdom of God's holiness; into the new +creation, the workmanship of God in Christ Jesus. Bless the Lord, O my +soul, for this new creation of purity and holiness. All the living +creatures of heaven bow before him that sitteth upon the throne, saying, +Holy, holy, holy! and every sanctified heart on earth can join the +blessed anthem of praise and adoration with the consciousness that the +all-cleansing blood of Christ has reached its inmost depth and purified +it for the habitation of the heavenly guest, the Holy Spirit. The pure +heart is God's dwelling-place on earth. Jesus says (John 14:23) "If a +man love me, he will keep my words and my Father will love him, and we +will come unto him, and make our abode with him." + + * * * * * + +Thus we see that God not only dwells in the high and holy heaven, but +also upon earth in the hearts of his obedient people. Who could +consistently believe that God would dwell in a corrupt heart? "He shall +be in you," is the promise of Jesus. "At that day [the day when the Holy +Spirit comes into the heart], ye shall know that I am in my Father, and +ye in me, and I in you." Oh, the depths of the riches of this wonderful +redemption, that God would forgive the guilty sinner, then purify his +heart and make it his earthly abode. This is his will toward every son +and daughter of Adam's race. He will create us in the image of Christ, +so that we may truly serve him without fear, in holiness and +righteousness before him all the days of our life. This can be called +none other than the way of holiness. It is God's own way, and is truly a +highway too high for anything unclean to pass over. It is on a perfect +level with heaven itself, and yet it is a highway here upon earth for +all the ransomed of the Lord to travel upon. It is so plain and simple +that no one need be led astray. The wayfaring men though fools, shall +not err therein. A wayfaring man means one who is on the way, one who +lives on the way. A seafaring man is one who lives on the sea. This way +is so safe that though a man may be simple in the estimation of the +world, and may be called a fool, yet if he keeps obedient to God he +shall not be led astray. "No lion shall be there, nor any ravenous beast +shall go up thereon." This indicates a very safe way, where we need not +fear any evil. Everything of the flesh or the old man is ruled out, and +none but the redeemed shall walk there. We see therefore from the +description of the prophet that this is a highway, a clean way, a simple +way, a safe way, a way of songs and everlasting joy, which necessarily +constitutes a way of holiness. + +This is the way upon which the people of God are truly returning to +Zion. This Zion is the scriptural name of the church of God. The people +of God have been led into captivity of ecclesiastical bondage (Babylon), +and the pure light of the gospel of holiness has been darkened by the +creeds and doctrines of men, but God is revealing to his own that +sanctification is a Bible doctrine; they seek for, and obtain it, and +thereby every sectarian yoke is broken, his people find themselves upon +this highway of holiness and at home in Zion, the church, free from the +bondage of sectism. This is the work of God himself, and will not cease +until every one of his people are brought home to Zion, upon the way of +holiness. This is the highway that is left for the remnant of his +people. Isa. 11:16. This remnant shall be gathered out of all the creeds +of men into the one fold, into the true unity of Christ. "For both he +that sanctifieth and they who are sanctified are all of one." + +The prophet foresaw this blessed return of the people of God and tells +us "they shall call them, The holy people." There are some who call +themselves holiness people, but the prophet says we shall be called, +"The holy people." Holiness factions and sects have actually sprung into +existence, which declare that sectism and division is necessary. This +class of holiness is not that described in the foregoing scriptures. +Bible holiness will in every individual instance destroy everything out +of men's hearts that separates or divides. Divisions are the outgrowth +of carnality and not of the Spirit of God. Every profession of holiness, +therefore, which sanctions division and sectism cannot possibly be the +holiness of the Bible. This may seem to some a strong assertion, but it +will stand the test of the word of God. + +No scriptural unity will ever be effected among the people of God +outside the experience of sanctification. Men have repeatedly laid other +foundations, but all to no avail. It is a source of great satisfaction +to know that wherever the Holy Spirit has the right of way in the hearts +of men, there is found true apostolic unity, both in spirit and in +doctrine. This is a well authenticated fact which is demonstrated in +thousands of hearts today. The holy people are one people, and all are +willing to be measured by all of the word of God, which proves to the +"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." The apostle teaches us, in Heb. 12:10, +that God imparts unto us his holiness: we are partakers of it. It is not +an experience which we by our efforts can attain to, but upon the +clearly defined conditions of his word we come into possession of his +holiness. It is all wrought within us by himself. "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." +Bible holiness is truly an imported article directly from God out of +heaven. Some imported goods in this country are much more expensive and +of better quality than those of home manufacture. Many of our people +prefer to pay the extra expense in order to obtain the better quality, +and usually are abundantly satisfied with their purchase. This may serve +to illustrate this blessed holiness of the Bible. Men's professions are +sometimes like an inferior homemade piece of goods. It soon wears +threadbare and betrays its quality, but the genuine imported article of +Bible holiness proves satisfactory in every respect, and the more it is +worn the better it becomes. It has cost us everything, but it proves to +be worth more than everything to us. The reason why some people have +failed to get it is, they are unwilling to pay the price. They are +deceived by the false doctrine that they do not need to consecrate their +all, and hence have accepted a holiness manufactured by man, a homemade +article which will never stand the test. A definite, absolute +consecration to the loss of all things will never fail to procure the +genuine article of true Bible holiness, which will stand the wear of +every trial of life and the test of the judgment. + + + + +CHAPTER X + +The Vine and the Branches + + +"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. Now ye are +clean through the word which I have spoken unto you. 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: he that abideth in me, and I in him, the same bringeth +forth much fruit: for without me ye can do nothing. If a man abide not +in me, he is cast forth as a branch, and is withered; and men gather +them, and cast them into the fire, and they are burned. If ye abide in +me, and my words abide in you, ye shall ask what ye will, and it shall +be done unto you. Herein is my Father glorified, that ye bear much +fruit; so shall ye be my disciples."--John 15:1-8. + + * * * * * + +This beautiful analogy teaches us an important lesson. The standard of +sanctification is clearly exemplified in the relation between the vine +and the branches. Christ is the vine, and every individual Christian is +an individual branch; every branch is an individual member of the vine, +and every Christian is an individual member of Christ. + + * * * * * + +What a clear view of the church, and how plainly we can see that there +is but one. Every regenerate soul is by one Spirit baptized into this +one body. This vine is cared for and kept by God himself, who is the +husbandman. Every branch must be a living, fruit-bearing one. It is +placed into the vine by the hand which will care for it, and give it +every necessary treatment to cause it to bring forth much fruit. If it +bears fruit it will be kept in the vine; if it does not bear fruit it +will be taken away. The same life which flows through the vine also +flows into the branches. It is the branches that bear the fruit. It is +the part of the vine to sustain the branches, and the part of the +branches to bear fruit. The fruit is the production of the vine-life in +the branches. The word of God teaches us that Christ is pure and holy, +and in Rom. 11:16 we are taught that if the root be holy, so are the +branches. The manner of the induction of the branches into the vine is +illustrated by the process of grafting. We are not grown into Christ, +but grafted into him. The natural branches of a vine grow out of the +vine, and accordingly bear the vine-fruit, but by grace we are grafted +into Christ, the vine, and bear the vine-fruit. + +A certain writer who advocates the repression theory of sanctification +says: "But if I want a tree wholly made good I take it when young and, +cutting the stem off on the ground, I graft just where it emerges from +the soil; I watch over every bud which the old nature could possibly put +forth until the flow of sap from the old roots into the new stem is so +complete that the old life has, as it were, been entirely conquered and +covered of the new. Now I have a tree entirely renewed--emblem of a +Christian who has learned in entire consecration to surrender everything +for Christ, and in a whole-hearted faith wholly to abide in him. If in +this case the old tree were a reasonable being that could co-operate +with the gardener, what would the gardener's language be to it? Would it +not be this: 'Yield now thyself entirely to this new nature with which I +have invested thee; repress every tendency of the old nature to give +buds or sprouts; let all thy sap and all thy life-powers rise up into +this graft from yonder beautiful tree which I have put on thee, so shalt +thou bring forth sweet and much fruit.' And the language of the tree to +the gardener would be: 'When thou graftest me, oh, spare not a single +branch, let everything of the old self, even the smallest bud, be +destroyed, that I may no longer live in my own, but in that other life +that was cut off and brought and put upon me that I might be wholly new +and good.' And once again, could you afterwards ask the renewed tree, as +it was bearing abundant fruit, what it could say of itself, its answer +would be this: 'In me (that is, my roots) there dwelleth no good thing; +I am ever inclined to evil; the sap I collect from the soil is in its +nature corrupt, and ready to show itself in bearing evil fruit. But just +where the sap rises into the sunshine to ripen into fruit, the wise +gardener hath clothed me with a new life through which my sap is +purified and all my powers are renewed to the bringing forth of good +fruit.'" + +This author has entirely reversed the scriptural order of grafting in +his application of the graft and root, and has illustrated the relation +of Christ and the believer by the natural grafting process which can in +no sense scripturally apply to this holy relation. Christ is the vine or +root, and not the graft. The natural process of grafting is to graft the +good graft into a poor root. The graft will grow into a tree and bear +the same kind of fruit as the tree from which it was taken, and thus the +gardener increases the production of good fruit. But the divine process +of grafting is just the reverse. In Rom. 11:24 the apostle says we are +grafted into the olive tree (Christ) "contrary to nature." The +husbandman takes the penitent sinner out of the kingdom of darkness and +translates him into the kingdom of his dear Son. In this regeneration +process the sinner (the graft) that was sinful and bore fruit is by +God's own process grafted into Christ, the holy vine, and from thence to +bear holy fruit. This is certainly a great mystery, like all the works +of God's grace, and is indeed contrary to nature, but in perfect +conformity with the plan of redemption. + +Now, in this condition, there is a certain requirement of the graft +necessary that it may bear the vine-fruit; it must =abide= in the vine. +This abiding requires a careful watchfulness lest there might be some +sprout of the old inward nature, which yet exists within the newly +grafted branch, which would spring up and hinder the perfect +fruit-bearing of the vine-life. And in this early life, in this new +relation of the branch with the vine, it is an attested fact that in +quantity this fruit production is more or less hindered by the presence +of the old inward nature, in the branch, which if permitted to sprout +and grow would certainly prevent the growth of the vine-fruit entirely, +and thereby cause the branch to be cut off. That the branch is in the +vine there can be no question, for its environments are completely +changed and it finds itself a stranger to all of its former +associations, customs, and habits. That the vine-life is in the branch +there can equally be no question, for the branch has the inward +consciousness bearing witness that it belongs to the vine, and it enjoys +the sweet fellowship of the vine and all its branches. Also it bears the +vine-fruit which brings upon itself the approval of the husbandman. + +But this early and new relationship is only the justified life of the +branch. The standard of sanctification of the author from whom we have +just quoted is in no respect any higher than this, and were it not that +there is a higher standard taught in this lesson and in many other +scriptures, we would have to be satisfied with justification only. + +"Every branch that beareth fruit, he purgeth it, that it may bring forth +more fruit." This purging is another process quite contrary to nature, +for the term signifies an inward cleansing. A vine-dresser can prune or +trim a branch and thereby practically make it clean outwardly from all +unnecessary or harmful sprouts which would hinder it from bearing fruit, +but there is no known natural process by which the grafted branch could +have its inward conditions changed which would affect its nature. + +We can see clearly that the entire process of grafting the inferior +branch into the good root, and the subsequent purging is wholly contrary +to nature, for no man with an object of profit would do any such +grafting, neither could anyone reasonably expect the inward conditions +of such a graft to become changed. + +This purging is wrought within for the purpose of an increase of holy +fruit. How beautifully it pictures the experience of sanctification, and +subsequent work wrought in the soul of the justified fruit-bearing child +of God. It is not a pruning of any unholy sprouts, for they are to be +wholly kept from sprouting in the process of the life of bearing holy +fruit in this justified relation. The branch is now bearing the very +fruit of the holy root, but there is something to be done in it that it +may bring forth more fruit; it must be purged from its inward depraved +dispositions which it possessed from its parent stock--its "old man ... +that the body of sin might be destroyed." Before the purging there was +much time and energy occupied in keeping its depraved nature from +sprouting. The holy nature of the root was indeed being manifested in +the production of holy fruit which was a source of satisfaction, but +there was that inward consciousness of an unfavorable condition which +hindered the root-life from producing in the branch the quantity +necessary to the perfect satisfaction of the husbandman, the vine or the +branch. + +But now what a glorious change: the old nature is entirely gone, and the +sweet soul-rest which the purged branch now enjoys is beyond the power +of mortal to express; it can now repose itself so sweetly in the holy +vine in its perfectly consecrated life, without any inward hindrance to +a perfect flow of the vine-life through its entire being. It can now +bring forth more fruit, for every energy from the root is sent direct +into the fruit-buds of the branch, and the result is glorious. This +purging is just what perfects the inward harmony of the branch with the +vine. It could not continue very long in the abiding condition without a +consciousness of the need of the purging process. This process becomes a +necessity to every branch which abides. "He that abideth in me, and I in +him, the same bringeth forth much fruit," which is equivalent to the +text, "Every branch that beareth fruit, he purgeth it, that it may bring +forth more fruit." It is purged that it may bring forth "more fruit," +and now the object of purging is realized, it brings forth "much fruit." +Thank God for the purging, the subsequent work in the heart! + +The apostles had not yet received this experience. They were clean +through the word which Jesus had spoken unto them, to the extent of +their knowledge and experience. Unquestionably they were clean from +guilt and condemnation, for they were taken out from the world--were no +more of it, and the world hated them. They were living in perfect +obedience to all the known word of God and were clean through that word, +but they had not had the pentecostal purging, "purifying their hearts by +faith," as Peter himself testifies of the sanctification of himself and +all who were at Pentecost, as well as the experience of Cornelius and +his household. + +Truly we have much reason to praise God for his wonderful grace in which +he brings man, his fallen creature, into such a position that he may +become a son of God, then made pure from all the depraved dispositions +of his fallen nature. "If a man therefore purge himself from these, he +shall be a vessel unto honor, sanctified, and meet for the Master's use, +and prepared unto every good work."--2 Timothy 2:21. + + + + +CHAPTER XI + +Some Helpful Thoughts on Consecration + + +The experience of sanctification is obtained upon the conditions of +definite consecration and faith. In every consecration the soul reaches +a point where it must either go through to the death, or else go back +and lose the grace of God entirely. The Holy Spirit will make it plain +what this death implies, and at last the dying soul goes through its +last struggle and yields up its last treasure. When this point is +reached and passed, the Holy Spirit will bear witness that the demands +of God are now fully met. When Moses had completed the work of building +the tabernacle and had placed everything in its proper order, as God +commanded him, it is said that "Moses finished the work." So it can be +said of us and so each of us can personally testify by the witness of +the Spirit bearing witness with our spirit in this absolute and definite +consecration, that we have "finished the work." Every doubt as to the +completion of this consecration is banished, and has no room to exist in +our hearts, for we know that it is complete. We can so sweetly and +willingly say, "Thy will be done," with a most delightful consciousness +that all the past, present, and future, of all that pertains to our +life, is yielded up to his blessed will. Nothing on earth is held half +so sweet and precious as his will. + +We can realize down deep in our souls what Jesus meant when he gave +himself to sanctify us and said, "I come to do thy will." We can enter +into the fellowship of his sufferings and death, for all that we have +and are, and all that we expect to be in the future, and all that we +know and ever expect to know, are now forever and eternally yielded up +to that precious will of God. It required the will of Jesus to be +yielded up to death to do the will of the Father that we might be +sanctified, and it equally requires our will to be yielded up to death +and the loss of all things, that we might be sanctified. It required his +will even to the death to obtain it for us, and it requires our will +even to death to receive it from him. Yes, dear reader, a real death; so +real that it includes everything, and it can only be said of us as it +was said of the Colossian saints, "Ye are dead, and your life is hid +with Christ in God." + +This death consecration is beautifully typified in the consecration and +sanctification of the priests of the Old Testament dispensation. In Lev. +8 we read that Moses was commanded of the Lord to take Aaron and his +sons and three animals with him. The blood of one of these animals was +to be shed for the sin-offering; one for the "burnt offering," and one +for the "consecration" offering. The blood of each was shed and applied +separately for a special purpose. Each finds its antitype in the +precious blood of Jesus, who offered himself without spot to God that he +might sanctify the church. The blood of the sin-offering provides for +that part of our nature which would naturally reach out and cling to +those things which are sinful. In every justified heart which is not yet +wholly sanctified there exists such a principle which in itself is +depraved and sinful, and were it permitted to respond to the sinful +things without, it would bring the believers into transgression. This is +the "body of sin," or "our old man," which according to the law of the +Spirit of life in Christ Jesus, must be destroyed and cleansed out. This +existing in the heart, if unrestrained, is the fruitful soil out of +which grows every evil work. We can see its productions in many +different aspects in the religious world today. Every sect on earth is a +production of this body of sin. Every manifestation of carnal division +is some of its evil fruits. Everything that is in the least degree +contrary to the pure word of God, whether it be word or deed, is but the +outgrowth of this evil thing, which was created and planted into the +hearts of Adam and Eve by the devil, and has become the dominating +characteristic of depraved humanity. Justification does not cleanse this +out of the heart. It only takes away the guilt and trespasses of the +sinner, and brings him into the favor of God, who gave his Son a +"trespass-offering" for the world. But Jesus gave himself a +"sin-offering" for the church, and when the heart has yielded up to the +death for the destruction of this depravity it can truly be said of such +an one that we are dead to sin, for the blood of Jesus in this +sin-offering will most certainly effect this cleansing. + +But a true Bible consecration includes something more than a yielding up +of the heart for the cleansing out of this sin principle. In the type, +we see there was another animal sacrificed in this consecration service. +It was the one for the "burnt offering." The blood of this sacrifice +corresponds with the sacrifice of the blood of Jesus which also provides +for the cleansing of that part of our nature that clings to the things +of life which in themselves are not sinful but are God-given blessings. +Our unsanctified affections must also become purified from every taint +of depravity. That this may be accomplished, it becomes necessary that +the heart yield up to the death every cherished object, even though it +be a God-given blessing; it must be yielded up and laid upon the altar +as a "burnt offering." The affections cannot be purified until the +object of the affections is yielded. We cannot perfectly obey the first +and great commandment, "Thou shalt love the Lord thy God with all thy +heart, and with all thy soul, and with all thy mind, and with all thy +strength," until every affection is fully taken off from every object of +earth and placed upon God exclusively. This means that we willingly lay +upon the altar our loved ones, no matter how sacred or precious they may +be--father, mother, brother, sister, husband, wife, children, home, +property, reputation, and everything within the scope of our earthly +existence. All henceforth and forever yielded up to God, no more to be +ours, as really and as perfectly as though we were breathing our last +upon our death-bed, and then in due time we were laid into our coffin, +the lid fastened down, and lowered into the grave, the grave filled up +and nothing left but a mound to mark where our earthly remains lie. Or, +to view the subject from another standpoint, this yielding up must be +as real as though our loved ones and every cherished treasure of earth +were laid upon the altar, to be offered up a burnt sacrifice. In due +time the fire will be kindled, and our cherished objects will one by one +be consumed into smoke and finally all will disappear, a consumed +sacrifice unto the Lord. + +A quarter of a century ago my own precious mother was brought to this +consecration. She was shown by the Holy Spirit that she did not have her +children perfectly yielded up to the Lord. She was praying for their +conversion. At last she became willing to lay them upon the altar and +she did it thoroughly. She gave them to the Lord a living sacrifice. In +a short time her four oldest were converted, and in due time the two +others as they grew up were also brought into the fold of Christ. She +rejoiced and praised God for this and often expressed herself that her +children were not her own, they were the Lord's, for his service or +sacrifice, just as he should see proper. At last this consecration was +brought to the test. The Lord began to kindle the fire to consume the +"burnt offering." He laid his hand upon one and took her home to heaven. +Then another, and sent him thousands of miles away to preach the gospel +in regions beyond. Then another, and sent him far distant in another +direction to labor in the gospel vineyard. Then another, and sent her +still another direction to publish the word of God; and as these +cherished objects thus vanished out of her sight she could say, "They +are the Lord's, not mine." In one of her letters she wrote me these +words: "Well, my dear boy, I truly realized what it meant years ago to +lay my dear children upon the altar of the Lord: but now I realize what +it means to see them consumed into smoke." + +Dear brother and sister, this is what a burnt offering means, and how +good our heavenly Father is to require this sacrifice of us! Oh, how +many sad heartaches it saves us! How many bitter tears of anguish and +sorrow! I have stood at the open grave where a poor grief-stricken +mother wrung her hands and cried out, "Oh, I cannot, I cannot give up my +precious darling. Let me be buried with it--I cannot be parted from it!" +I have also stood at another grave, where the form of a consecrated +loved one was sinking out of human sight. The mother stood gazing at +the object of earth as it was laid back to dust, then with her eyes +turned toward heaven she said, "Dear Lord, thou hast only taken thine +own to thyself; my heart feels the parting pangs, but I say willingly, +'Thy will be done.'" + +Ah, what a contrast! The one mother knew nothing of this blessed +consecration, the other did. The one had but little grace to sustain her +in her bereavement, the other had the abounding grace, for she had +already yielded up her sacred treasures to the Lord. The one buried all +her comfort and hope in the grave, the other simply buried a lifeless +form of clay; though sacred and precious to her heart, yet she had +consecrated it to the Lord, and now in seeing it vanish out of her +sight, she could feel that it was not her own. The one returned to her +empty home with her heart full of sorrow, the other returned in the +comfort of Him who comforteth us in all our tribulations. She had paid +the price of =her all=, and now she enjoys the blessing of =Jesus' +all=--the abiding of his glorious presence, which comforts her heart +and home, and fills the emptiness with himself and his bountiful grace. + +Oh, how beautiful and reasonable to consecrate everything that our +affections have held sacred and dear, to him. We all know very well that +all these treasures of earth are of no enduring substance. No matter how +much they may be to us, they in due time will either vanish out of our +sight, or else we will have to leave them. How much better, and how much +more satisfactory it is to yield them all up to Jesus, to whom they +rightly belong, and who has only loaned them to us in the first place. +He is justly entitled to all of our affections, for what has he not +yielded up that was due to himself, that he might purchase this glorious +grace for us? Now he wants the supremacy in our hearts' affections, so +that he can fashion us according to himself through and through, and +impart his own nature into our affections, that we may henceforth love +with his love, those sacred treasures around which our affections have +so entwined, and claimed as ours. Before our consecration we loved him, +but these other objects of our love were between us and him. They +hindered our love towards him, and equally hindered his love from +perfectly flowing into our hearts. We loved him, and realized that he +loved us, but it was not perfect; there were objects in our way, and +there were objects in his way. These objects were our sacred treasures. +Depravity had affected our affections so that we could not hold these +treasures as we should. But now what a satisfactory change! We yielded +all these objects to him, and took him in their stead. Now he occupies +the place. He owns our treasures, and we own him. But what of our +treasures? We have them all back again, through him. Before our +consecration, they were between us and him. Now he is between us and +them, and with him he freely gives us all things. He can use all of +these things according to his own good pleasure, making any disposition +of them which might seem good in his sight, for they are his, not ours. +If he should place us over them as his stewards, then we hold them in +trust for him and do with them just as he orders, and when, one by one, +they consume away on the altar of his service, or, if according to his +sovereign will, he shall remove them out of our sight, we can say, +"Amen, Lord, thy will be done." + +Now, in the act of Bible consecration, the believer may not realize all +of this, and the utmost depth of the cleansing that has been wrought in +the heart and affections, or the difference between the sin-offering and +the burnt offering, but it will not be long afterward, until the +knowledge of this cleansing shall begin to dawn upon us and our soul +becomes more and more enraptured in this glorious experience of +sanctification. But we see in the type still another animal to be +slain--the consecration offering. The blood of this animal was applied +to the body of Aaron and his sons. First it was put upon the tips of +their right ears, the thumbs of their right hands, and the great toes of +their right feet. Then afterwards it was sprinkled with the anointing +oil upon Aaron and his garments too, and upon his sons and their +garments. This ceremonial process was the completion of their +sanctification. The blood of this consecration offering corresponds with +the blood of Jesus which provides for the sanctification of our body. In +this consecration we not only offer up our hearts and affections to +Jesus, but we also present our bodies a living sacrifice. This includes +our all, spirit, soul and body. Our ears, hands, and feet, our entire +physical being, is dedicated henceforth to his service, to labor and +suffer hardships, to be used in sacrifice, or service, either at the +martyrs' stake or on the gospel altar, any way, and every way, in which +he may order it for his own honor and glory. These eyes shall see, this +tongue shall speak, this mind shall think, these ears shall hear, these +hands shall labor, these feet shall run, this strength and these +energies, this heart shall beat, every faculty, organ, and appetite +shall be used only for him, who has so freely given himself for us; and +thus this body becomes the temple, and the earthly dwelling-place of the +Holy Ghost, his own exclusive dedicated property. While it is not +possible that we could itemize these things in the consecration of our +bodies, there is a yielding up of our all which sweeps the scope and +brings the witness of the Spirit that our consecration is complete and +we have "finished the work." We are now upon believing grounds, and +faith can appropriate the power of the all-cleansing blood. + + "By faith I venture on his word, + My doubts are o'er, the vict'ry won, + He said the altar sanctifies, + I just believe him and 'tis done." + + + + +CHAPTER XII + +Questions and Answers + + +Question. How may we know definitely that we are sanctified? + +Answer. We may know it by knowing that we have met all the conditions. +This grace is obtained upon the conditions of consecration and faith. +When we are sure that we have measured up to a true Bible consecration, +we will have no difficulty in knowing that we are sanctified. The depth +of meaning of this consecration does not necessarily need to be fully +comprehended by the seeker, as we enter into this covenant, but there is +a yielding up of ourself and entire all, to the known and unknown will +of God, to an extent that covers everything. God knows when we have +reached and passed this point, and it will not be long before the Holy +Spirit will definitely witness to us that the consecration is complete, +and the covenant ratified by this glorious indwelling consciousness. + +This consecration may be illustrated by the contract and union of holy +matrimony. When the bride and groom enter into the covenant according to +God's word, they have little knowledge of the obligations they are +taking upon themselves. They know nothing of the detailed realities of +life; its joys and sorrows, hardships and trials that are before them; +but they know that they dearly love each other, and have not the +slightest fear in yielding themselves to each other completely and +exclusively, so long as they both shall live. They enter into this +covenant with all good confidence that the object of their love will not +require anything hard or impossible, and as the future realities of life +unfold and one by one they meet the many responsibilities that the +covenant implies, they find that their love is equal to the +responsibility, and as long as they continue to love each other they +will never have the slightest disposition to break that marriage +covenant. + +So the heart which makes the consecration for sanctification will not +comprehend the great scope of its meaning at the time of entering into +this covenant, but if we love Jesus as we should we will not fear what +he may require of us in the details of his will in the future. We are +already enraptured with his love. He has proved himself to be a loving +and faithful Redeemer in dying for us, and now as we see he requires us +to yield ourselves even to death for him, we can confidently enter into +the conditions of this covenant with the assurance that he will demand +nothing of us beyond the power of the love to fulfill. + +Yes, we will know definitely when our consecration is complete, and then +we will have no trouble to believe in the promises for the cleansing. As +Bible repentance is the believing ground for justification, so Bible +consecration is the believing ground for sanctification. + + +Ques. How may we keep sanctified? + +Ans. By abiding in the conditions by which we obtained the experience. +As long as our consecration remains intact, and our faith remains firm +in the promises, we are sanctified, no matter what the assertions of our +feelings may be. To cease believing will forfeit our experience. To +cease obeying in any respect will produce the same effect; but "if we +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." + + +Ques. If Jesus was not sanctified until his death, how can we be? + +Ans. Jesus was sanctified before his death. He testifies to it in John +10:36. There is a sense in which he was sanctified by his death; that +is, he became a perfect redeemer by his death. He set himself apart for +this specific purpose. This is the meaning of the saying of Jesus in +John 17:19--"And for their sakes I sanctify myself, that they also might +be sanctified through the truth." Another scripture, Heb. 5:9 has the +same meaning. "And being made perfect, he became the author of eternal +salvation unto all them that obey him." In the use of the terms +"sanctify" and "perfect" we could by no means infer that Jesus was not +pure and holy before his suffering on the cross. He became a perfect +Saviour by his death and through suffering. It is absurd and casts a +reflection upon the redemption plan, to say that Jesus was not holy +until resurrection. In this sense only was he made "perfect" by his +death. As to his people being holy and sanctified in this life, we have +the whole word of God in favor of such a life. Thank God, it is his will +that we should live "in holiness and righteousness before him all the +days of our life." It does require a death on our part to obtain this +glorious grace. In this respect we must die to get it. Jesus died to +purchase it for us. We must die to receive it--not a literal death, but +a death to sin and the world. The river of Jordan truly signifies a +death, but we can cross over it and remain in this mortal life. The land +of Canaan is the land of holiness, which all of God's people can enter +into and possess in this life. + + +Ques. Does not the Bible say, "If we say that we have no sin we deceive +ourselves and the truth is not in us"? + +Ans. Yes, but this does not teach us that we cannot be free from sin. If +we were to take this verse by itself without its context we might have a +scripture contradictory to the word of God, but if we read the seventh +and ninth verses with the eighth verse of 1 John 1, we see plainly by +these three verses connected that we can be cleansed from all sin and +unrighteousness. This verse implies that if any one who has not been +cleansed from sin should say he has no sin to be cleansed from, he +deceives himself. + + +Ques. Do we not grow into sanctification and therefore reach it +gradually? + +Ans. No; this would be contrary to the plan of redemption. We do not +grow =into= any of the graces. We are commanded to grow IN grace. The +grace of pardon and justification is imparted by the Holy Spirit. We can +grow in this grace and in the knowledge of our Lord and Saviour which, +if we do, will soon bring us to the knowledge of our need of purity and +sanctification, and we will see that this is a grace which is intended +for us. We gladly comply with the conditions for the same, and enter +into it by faith. God now performs the work in our hearts by the power +of his Holy Spirit. We cannot do it ourselves, only in the sense that we +meet the required conditions. It is impossible for us to grow into +purity. This is beyond our individual power; it requires the power of +God. We purify ourselves by making the separation of everything +outwardly; God then purifies our hearts by an instantaneous work of +grace. This grace by no means implies a maturity in growth. It only +brings us into a position where we can the more rapidly grow up in +spiritual things. + + +Ques. Why do we not get it all when we are justified? + +Ans. Because the conditions for the two graces are not the same. The +penitent sinner cannot, in his sinful condition, meet the requirements +for sanctification, and God does not mean that he should. All that the +sinner can possibly do is to repent. When he has fully repented, then he +can believe on the Lord Jesus Christ and receive his pardon. This is +justification. He is justified from all his sins through true repentance +and faith. Those are the Scriptural conditions for justification, but +the conditions for sanctification are consecration and faith. Repentance +and consecration are vastly different. The first means to give up all +sinful things, with a godly sorrow for all sins committed, and a solemn +determination that by the grace of God all sinning shall forever cease. +The second means to yield up to God all our good things, every sacred +treasure of our heart and affections, with our body and every ransomed +power, as a living sacrifice. The first is God's requirement of every +sinner. The second is his requirement of every justified believer. The +first is all that the guilty sinner can possibly comprehend. The second +is that which only the justified believer can comprehend. Therefore it +is utterly impossible for us to get sanctified at the time of our +justification. The two are distinct and separate works of grace, +obtained upon distinct and separate conditions. + +Some people have vainly believed, and some vainly teach, that there is +but one work of grace; but such a doctrine is contrary to the word of +God, the conditions of the plan of redemption, and the glorious +testimonies of thousands of saints who have lived in the past and those +who are living witnesses today. It is perfectly natural and logical to +every honest and willing child of God who is not yet sanctified to soon +believe that there is a second work of grace. Perhaps it will take a few +months for some to find out their need, but it is only a question of +time till every one will find an inward longing for something more, to +satisfy the inward condition of the heart. To prove this statement let +us listen to the testimonies of those who are simply justified and have +had no teaching on sanctification, whether their Christian life be one +of years or but a few months. Everyone who stands in this justified +relation with God gives expression in some respects according to the +following: "I thank God for salvation and am not sorry that I ever gave +my heart to God, but I do feel the need of a deeper work of grace." +Another will say, "Pray for me that I may have a clean heart." Another +will request prayer for perfect love; another will confess to having +been overcome by sin, and having made some crooked paths, and feels +sorry and wants to get nearer to God and get a better experience. + +Now we cannot doubt the sincerity of these hearts, neither their +experience. Their experiences are those of honest, willing children of +God who are anxious to do the whole will of God. Such expressions would +not be given by professors who are void of salvation. The fact is, the +experiences of these hearts teach them the need of the second grace, and +unless they should be deceived by some false doctrines, they would keep +on with such testimonies until they should obtain that perfect love, or +a clean heart, or a deeper work of grace. + +Do they not testify that the first work of grace is not deep enough? +They are glad for the first work, but they want something deeper. They +are glad that grace has found their heart, but they want a clean +heart--one that is free from those conscious uprisings of evil which, if +unrestrained, would bring them into condemnation and guilt, and perhaps +have already overcome them and produced such an effect in their lives. +They are glad for the sweet love of God that has found its way into +their hearts, but they long for perfect love. They are conscious of some +obstacles which hinder that love from being perfect, and yet they do not +understand just how those obstacles can be removed. Someone may tell +them that they have all they can get from God and to ask for more would +be presumption, and yet their souls cry out for that which is natural in +the grace of God, and how ready they are, when they hear sanctification +taught, to meet the conditions and enter into the rest for their +souls--this perfect love, this deeper work of grace, and this experience +of a clean heart, and this baptism with the Holy Ghost. + +Now let us listen to their testimonies. What do we hear? Ah, we hear +them praising God for this they were so longing for. One will praise God +for a clean heart; another will say he has found the perfect love; +another will testify to the baptism of the Holy Ghost. Others will thank +God for sanctification, and others will call it this sweet soul-rest, +etc., which all mean the same blessed experience of sanctification. Now +if we ask them if they believe in a second work of grace, what will they +answer us? Ah, there is no question about it. They have it in their +hearts, and they are spoiled for any argument upon the subject. + +So it is with all God's people who have met the definite conditions for +sanctification and have come into this precious grace. We know it is a +second work. + + +Ques. How can one keep free from evil thoughts? + +Ans. The pure heart and mind do not entertain an evil thought. As soon +as such thoughts are presented they are banished. In 2 Cor. 10:5 we read +how such things are dealt with. "Casting down imaginations, and every +high thing that exalteth itself against the knowledge of God, and +bringing into captivity every thought to the obedience of Christ." An +evil thought thus captivated does not enter into the heart and therefore +does not become a sin to us. The apostle James says, "When lust hath +conceived, it bringeth forth sin." The evil thought must first enter +into the heart and be conceived into a desire before it becomes sin. + +This world is full of sin and iniquity on every hand. We may hear +profanity as we pass along the street, or we may see iniquity before our +eyes daily as we come in contact with the world, we may pick up a +secular paper and read of murder and theft, and thus these evil thoughts +may enter into our minds, but they do not conceive or take root in our +hearts. They are brought into captivity and banished from us. If when +reading or hearing of a murder or theft, someone should see an +opportunity to commit a similar deed and resolve in his heart that he +would do so at his first opportunity, that person would have conceived +the thought in his heart, and in the sight of God he would be a murderer +or a thief, even though he never had the opportunity to carry out the +design. The heart that is purified by the cleansing blood of Christ and +momently kept in the efficacy of that blood, is the sacred +dwelling-place of the Holy Spirit, who has the full and exclusive +control of the heart. + +As long as our will is kept in line with the will of God the Holy Spirit +will abide. The word of God says, "Greater is he that is in you than he +that is in the world," and, "No man can enter into a strong man's house +and spoil his goods, except he will first bind the strong man." The +strong man--the Holy Spirit--is in his own house, and it is impossible +for sin to enter in unless we by our own will consent to it. The word of +God speaks of the Holy Spirit as the seal. This thought is practically +illustrated by the common use of a seal in canning fruit. We may be ever +so careful with fruit in getting it properly prepared for the can, but +if we set it away without the seal, it will not be long until the fruit +is spoiled. It requires the seal to keep the fruit from spoiling. There +is something in the air which, if not excluded, will spoil the fruit. +The use of the seal is to exclude the air. + +So it is with our heart. Justification inducts us into Christ; +sanctification purifies our hearts and seals us in him; now when sin +would come in contact with our hearts and defile it, there is something +there, the Holy Spirit, the seal, which keeps sin from entering in. "If +we 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. Notice the word "cleanseth." It is in the present +tense. By our walking in the light, which signifies our perfect +obedience continually to all the known will of God, our heart is kept in +line with God's will and hence under the provisions of his grace--the +sin-cleansing blood of Jesus. Thus the perpetual cleansing keeps our +heart pure. By the inwrought work of sanctification we =obtain= this +purity, and by our obedience to God, walking in the light, we =retain= +it. + +In this blessed grace, no evil thought can enter our heart unless by our +consent. We have willed it so that we forsake all sin and turn to God; +thus his grace of justification has found its way into our heart. Then +by a definite consecration we willed it so that the cleansing blood of +Jesus should purify our heart from inborn depravity, and his grace of +sanctification has found its way within, and has brought the glorious +heavenly guest, the Holy Spirit, there to abide. Now as we continue to +walk in this light we are kept from sin. By our will we either open or +close our heart toward God. The will is the entrance and door. The grace +of God is free, and more abundant than the sunshine that lights and +warms this earth. All of this sunshine may be kept out of the room if we +will to have it so. We can darken the windows and doors, and keep every +ray of light out, or we can have abundant sunshine if we will, by simply +removing the obstacles. So it is with the illimitable grace of God. If +we open up wide the door of our heart--our will--and keep it open +continually, the grace will flow in and keep out everything that is not +like heaven. "For God, who commanded the light to shine out of darkness, +hath shined in our hearts, to give the light of the knowledge of the +glory of God in the face of Jesus Christ. But we have this treasure in +earthen vessels, that the excellency of the power may be of God, and not +of us."--2 Cor. 4:6, 7. + +If we close the door of our heart toward God, it will be opening it +toward sin, and the result will be darkness. Depravity will at once have +entered in, and then as every evil thought comes into the mind it will +find no obstruction to its way into the heart, where it will find a +fruitful soil in which to germinate and bring forth evil work. + + +Ques. Does not the word of God say that "from within, out of the heart +of men, proceed evil thoughts," etc.? + +Ans. Yes, this is true; but we must consider what kind of heart Jesus is +speaking about. Let us turn to Mark 7. The Pharisees and certain scribes +found fault because they saw some of Jesus' disciples eat bread without +washing their hands; not that their hands were not clean enough to eat +with, but because they did not serve the traditional ceremony, thinking +that thus the hearts of the disciples were defiled, but Jesus explained +that nothing can defile the heart except that which enters into it. Ver. +19. "And he said, That which cometh out of the man, that defileth the +man. For from within, out of the heart of men, proceed evil thoughts, +adulteries, fornication, murders, thefts, covetousness, wickedness, +deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all +these evil things come from within, and defile the man."--Verses 20-23. + +We see that this is a true picture of the unregenerated heart, which has +no good thing in it. We also see that it is not an evil thought +presented to the mind from without which defileth the man, but it is the +evil thought that comes from within a corrupted heart. There are two +sources of evil thoughts. 1. The devil himself directly. 2. A corrupt, +unregenerate heart, which is a hotbed and nursery of the devil. From +either of these outward sources evil thoughts may be presented to the +mind of a child of God, but from neither can our hearts be defiled if +they are brought into captivity and banished, as will be the case with +every obedient soul. + + +Ques. Is not every mistake a sin? + +Ans. No; there are many mistakes which are not sinful. There is no doubt +that every sin is a serious mistake, but God's people do not make such +mistakes. The word of God teaches what sin is, and if we abide in Christ +we will not commit sin. The scriptural definition of sin will help us to +understand this. "Therefore to him that knoweth to do good, and doeth it +not, to him it is sin."--Jas. 4:17. "All unrighteousness is sin."--1 +John 5:17. "When lust hath conceived it bringeth forth sin."--Jas. 1:15. +"Sin is the transgression of the law."--1 John 3:4. "Whosoever abideth +in him sinneth not."--1 John 3:6. Any mistake that would be a violation +of God's law would be a sin, but aside from this, a simple error in +judgment is not a sin. Salvation does not warrant an experience beyond +the probability of error in our human nature, and Christian perfection +is not infallibility. + + +Ques. Did not Paul say there was sin dwelling in him? + +Ans. Yes. This expression we find in Rom. 7:17. The apostle when writing +this chapter was not describing his sanctified condition. It is a +description of his condition when he was in the flesh, or carnal state. +"For when we were in the flesh, the motions of sin, which were by the +law, did work in our members to bring forth fruit unto death."--Ver. 5. +And in Rom. 8:8, 9 he says, "So then they that are in the flesh cannot +please God. But ye are not in the flesh, but in the Spirit, if so be +that the Spirit of God dwell in you." "For the law of the Spirit of life +in Christ Jesus hath made me free from the law of sin and death."--Ver. +2. Paul's condition when under the law is described in the 7th chapter +of Romans. In chapters 6 and 8 he describes the condition of the child +of God under grace. + + +Ques. But does he not say in Rom. 3:10 that "there is none righteous, +no, not one"? + +Ans. Yes. But he was not describing the condition of the child of God +under grace. He refers to the world under the law. No Bible Christian +can conscientiously apply Rom. 3:10-18 to himself. + + +Ques. How about Solomon, who said, "There is not a just man upon the +earth, that doeth good, and sinneth not"? + +Ans. This also was spoken of the condition of the people under the law. +"The law made nothing perfect, but the bringing in of a better hope did +by the which we draw nigh unto God."--Heb. 7:19. + +In order to properly apply scripture it is very helpful to always +consider: 1. Who wrote it? 2. When was it written? 3. Of whom or to whom +was it written? In this manner it is easy to determine the meaning of +such scriptures as here have been mentioned and many others, which would +otherwise render it impossible to harmonize the whole word of God. The +two dispensations, the law and grace, are vastly different in many +respects. The first was but the shadow of the second. In the first there +was no power to take away sin, or to change the inward moral condition +of man but in the second there is the power and provision in the +redemption of Christ to save us to the uttermost. + + +Ques. But did not Paul say of himself when under grace that he kept his +body under and brought it into subjection? Does not this indicate that +his body was yet sinful? + +Ans. Let us turn to 1 Cor. 9:25-27. We see here that he makes no +reference to his body being sinful, but tells how he practices +temperance in all things. Like one who prepares himself for a race, in +training himself physically, bringing his body into subjection in +everything, that he may be able to win the prize. In sanctification the +sinful and depraved nature is destroyed, and everything unholy cleansed +out; therefore there are no sinful propensities to be kept down and +under, but all sin is kept out. The sanctified body is not sinful but +holy (1 Cor. 3:17) and is designed for God for the dwelling-place of his +Holy Spirit. + +Every propensity and appetite is now restored to its condition of +purity, in which it was created before sin entered into the world, but +yet we are human. Sanctification does not destroy our human nature, but +simply brings it into easy control, with every propensity in harmony +with the design of its Creator. But we are yet in this world and the +creature--our physical nature--is yet subject to vanity. + +Satan with all his malicious and crafty devices is lying in wait to +deceive and lead astray. He comes to us and appeals to our physical +nature in many respects, and it is necessary that we keep in a watchful +and prayerful attitude "lest by any means, as the serpent beguiled Eve +through his subtilty, so your minds should be corrupted from the +simplicity that is in Christ."--2 Cor. 11:3. Even through our appetites +would Satan gain the advantage over us, and finally bring us into +bondage, if he were permitted to do so. In this respect the apostle Paul +kept his body under and brought every appetite and propensity into +subjection to serve him, rather than he should serve them, and all his +ransomed powers were bent upon his faithful obedience to the one object +of his existence--the ministry of the gospel. + + +Ques. Can a person lose the experience of sanctification? + +Ans. Yes, it is possible to lose it. + +This experience does not place us beyond temptation. It only fortifies +us more strongly against the world, the flesh, and the devil, and +greatly diminishes the probability of falling. + + +Ques. Does not the word of God teach that "Whosoever abideth in him +sinneth not"; and "Whosoever is born of God doth not commit sin"? + +Ans. Yes; this is certainly true. There is no possibility of sinning in +Christ. It is only when a person gets out of Christ that it is possible +to commit sin. The term "born of God" includes both justified and +sanctified. No justified person can commit sin and retain the justified +experience; therefore, no one who is born of God and retains this divine +relationship in him will sin. Everyone who commits sin must do so +outside of this life in God. The apostle John says, "Whosoever sinneth +hath not seen him, neither known him," which signifies that in the act +of committing sin a person gets entirely outside of Christ. In such an +act he has not seen, nor known him. The apostle also says concerning +those who are born of God, that they "cannot sin," because they are +"born of God." This statement agrees with the one just quoted, and +proves that it is not possible to commit sin in Christ; but it does not +infer that it is not possible to get out of Christ and commit sin. The +expression "cannot sin" simply signifies that there is no disposition in +the heart to commit sin. We are constrained by love to him who gave his +life for us, to do nothing to displease him. We have the privilege and +power to displease him if we will, but we have no will to do so. We +"cannot" do it and abide loyal to him. A mother may be requested to take +a weapon and slay her child, but she at once answers, I cannot! Yea, she +can if she will; but the answer would in every case be repeated "I +cannot!" It is not difficult to see why she cannot do such a deed. She +has no disposition to do so, even though she has the power to do it. Her +love for her child renders it impossible so long as that love continues. + + +Ques. Can a person be restored to this experience of sanctification if +it should be lost? + +Ans. Yes, by complying with the conditions; but the same act of sin +which would cause us to lose our experience of sanctification would also +forfeit our justification, and bring us into condemnation. Therefore the +conditions necessary to get back into Christ would be first, repentance +and faith; then by a definite consecration, or a renewal of our +consecration which has been broken, and a definite faith in the +all-cleansing blood of Christ we will be restored to sanctification. + + +Ques. In case a person shall unfortunately sustain such a loss, how long +would it take to become restored? + +Ans. Just as long as it would take to meet the conditions. No one in +such a case should wait an hour, but knowing just what conditions are +required, they should be complied with at once. + + +Ques. How can we understand the seventh chapter of Romans to harmonize +with the doctrine of holiness? + +Ans. From the seventh verse of this chapter the apostle describes his +experience when under the law, before he had been brought into the grace +of God. From the seventh to the fourteenth verse he speaks of his +experience, making use of the past tense. From the fourteenth verse +through the rest of the chapter he makes use of the present tense, but +still continues the description of his past experience. + +It is held by holiness opposers that this chapter is a description of +the apostle's experience under grace, and that this is the highest +possible experience attainable in this gospel dispensation. But such an +experience is not consistent with grace at all. If this were all that +grace can do, there would be no encouragement in it for any one to +accept. No sinner could do worse than the experience described here, +except that he might deliberately choose to sin and do everything wrong. +This chapter describes the sinner as having a desire in his mind to do +right but no power within him to carry out his desires, in any respect. +He is awakened to the requirements of the law of God, but finds he is +held fast by another law which holds him with such power as to render +him helpless, utterly helpless, to do anything good. This does not apply +to the justified experience under grace. It applies perfectly to that +under the law, because the Mosaic law had no other power, nor design, +than to awaken the conscience; and this is just what the apostle here +describes concerning himself "For I was alive without the law once: but +when the commandment came, sin revived, and I died."--Rom. 7:9. He died +in trespasses and sin. This was the condition of all men under the law, +and this is where grace found the world. "Now we know that what things +soever the law saith, it saith to them who are under the law that every +mouth may be stopped, and all the world may become guilty before +God."--Rom. 3:19. + + +Ques. Is every child at birth sinful by nature? + +Ans. The race of mankind has descended from Adam through Seth, who was +born not in the image of God as Adam and Eve were created, but in the +image and after the likeness of Adam as he was after the fall. It is +evident that our first parents lost the image of God through their +disobedience, and it is also evident that this image of God has never +been regained through the first Adam. The word of God plainly teaches +that Christ, the second Adam, is the image of God, and by the power of +his redemption grace, he will restore this image to every son and +daughter of Adam's race who will meet the conditions for the same. The +first Adam is depraved and a sad failure. He has no power within himself +to change his moral condition. The second Adam (Christ) is a glorious +success. He possesses all the moral characteristics of purity and +holiness that the first Adam did before the fall, and also has the power +to impart this image of God to all who come to him. + +The image of Adam is entailed upon the race through the fall, and +evidently, though mysteriously, affects mankind through the natural law +of generation. The image of God is provided for the race through +redemption in Christ, and is imparted to each individual through the +divine law of regeneration and its accompanying grace. It is compatible +with the word of God, with reason, and with observation, that every +child born into this world through the natural law of generation, very +early in life in a greater or lesser degree manifests some of the +characteristics of this image of Adam. Just how, when, and where the +child partakes of this nature would be a subject of conjecture and +speculation. The psalmist says he was conceived in sin and shapen in +iniquity (See Psa. 51:5.) and according to the condition of the +unregenerate world this is as true today as it was in the days of David. +The innocent child, of course, is not accountable for this inward +condition of its nature, but as it grows to the age of accountability it +becomes an easy prey to the powers of sin because of this condition. +While innocent, it is unquestionably acceptable in the sight of God and +comes under the provisions of the redemption of Christ unconditionally: +for "sin is not imputed where there is no law."--Rom. 5:13. The apostle +says "I was alive without the law once; but when the commandment came, +sin revived, and I died."--Rom. 7:9. He no doubt had reference to the +innocent period of his life. The principle of sin was in his nature, but +"without the law sin was dead"; it had no power to bring him into +condemnation. As soon, however, as he became able to know what the law +required of him, sin revived and made him a transgressor by causing him +to disobey the commands of God. There is no room to question the fact +that sin was in his nature; for he plainly states it so, and the +expression, "sin revived" indicates that it had been in him during the +period of his innocent state. + + + + +CHAPTER XIII + +Personal Experience + + +In conclusion I desire to add my humble testimony of a personal +experience of the glorious work of entire sanctification. + +At the age of seventeen years I was converted. All who were acquainted +with me had no reason to doubt the genuine, inwrought grace of pardon +and the new life which at once began to bring forth fruit unto God. But +the one to whom this mighty change seemed the most marvelous was myself. +My poor soul, which for several years had been held under the terrible +bondage and darkness of sin, was now turned from darkness unto light and +from the power of Satan unto God, and there was no room either +internally or externally to question that I had received forgiveness of +sins. The glory and blessedness of that sacred hour and that hallowed +spot "when love divine first found me" can never be erased from my +memory. I will not say, as I have often heard others testify of their +own, that my experience was more wonderful than that of anyone else, but +I do not see how it could have been any more wonderful to me than it +was, and it is but useless to make an effort to tell it. All who have +come into this precious life, and have the Spirit bearing witness with +our spirit that we are the children of God, understand what it means to +be justified by faith and have this sweet peace with God through our +Lord Jesus Christ. + +But this peace with God meant war with the enemy of my soul, and I soon +learned that the battle was a serious one. The artful schemes of the +enemy were deeply planned for my overthrow, and while attending school +the spirit of the world succeeded in leading me into defeat, and I +decided to yield myself again unto the world, and gave up the struggle +against sin. But oh, what darkness! God only knows what horrors I +suffered. I had been saved but a few months and had had the taste of +true happiness which so spoiled me for the empty pleasures of sin that I +was often so wretched and miserable that life was a burden. But thank +God, this condition of life was only of about two month's duration. +Through the burning tears of my precious mother, which fairly bathed my +face and neck one day as she suddenly came into my room and clasped her +arms around me, I was enabled again to decide for God and heaven. This +decision was so thoroughly burned in upon my soul by those scalding +tears that, by the grace of God, I believe it will last from that day to +my latest breath. The sweet joy and peace of heaven was restored and I +believe I enjoyed salvation as much as anyone could in my circumstances. +I knew I was a child of God, but it was not long until I became fully +conscious that there was a deeper work of grace needed within me. My +parents both professed entire sanctification at the time of the +conversion of the four oldest children, which included myself, but my +life was much occupied in securing an education, and having but limited +opportunities I was absorbed mostly with my studies, then afterward +became engaged in educational work for a number of years. It needed no +arguments to prove that my parents possessed a deeper spiritual life +than I did, and although the doctrine of sanctification was not so +clearly taught and understood then as now, yet I was fully aware this +was what I needed. Sometimes I thought I had obtained the experience, +but soon it was proved by unmistakable evidence that I was not +sanctified. I had not come to the point of a definite and absolute +consecration, and really did not understand how to make this +consecration. My great ambition in life was to make a mark in the world. +This was so deeply implanted within me that I caused every energy to +bend in that direction. I dearly loved God and fully realized my utter +dependence upon him, but my love was not perfected. Then unfortunately I +had a quick temper, which I found justification had not destroyed. It +was materially repressed and generally held under control, but it was +there and needed only the provocation to assert its presence; and +sometimes, I am sorry to say, it brought me under condemnation and I had +cause to repent and regain the sweet peace of God. + +But the manner of my life, I believe, as a whole, was such that none of +my most intimate acquaintances had any reason to question the sincerity +of my heart or my profession as a Christian. The one who was most +dissatisfied with my inward condition was myself, and for more than +eight years I knew that a deeper work must be wrought before I could be +satisfied. Oh, how truly I could understand the prayer of David when he +so longed for a clean heart; and had I been brought to the knowledge of +the complete consecration, I might have been living in this blessed +Canaan rest of soul soon after my conversion. But God was good and full +of tender mercy. He carried me along and forgave my defeats and so +lovingly bore with me, even though my heart was divided between him and +some things of this world. I had forsaken all that I had to follow +Jesus, but unconsciously these objects would come between Jesus, the +object of my love, and myself, and thus hinder the perfect communion of +the Holy Spirit. About one year prior to my entering into this perfect +rest, the doctrine of sanctification was quite thoroughly agitated. Some +advocates of the Zinzendorf doctrine produced some strong efforts to +overthrow the doctrine of the second work of grace. I had studied the +scriptures carefully and honestly, and while I did not have the +experience of the second grace myself, I was certain that the one-work +teaching was not correct; for I knew I had received all that my heart +could receive in the grace of pardon, and knew also that I soon found +that I needed just exactly what the term sanctification implies, and +what the dear ones who believed in and were advocating the second work +of grace were testifying to by word and deed. + +In the winter of 1883-4, while dear companion and myself were engaged +with some sanctified ones in a protracted meeting, to rescue the +perishing, we were brought as never before face to face with the stern +necessity of more spiritual power and life. We were shown by the Holy +Spirit that there is but one route to the promised land and that is by +crossing the Jordan. Death was inevitable if we would come into this +abundant life. We paused and reflected, looked backward and forward, but +there was no alternative--death was our doom. One day while I was absent +from home, and dear companion was left alone, the Lord spoke to her so +plainly that she had one cherished idol that must necessarily be +sacrificed. It was a God-given blessing, but must be yielded freely to +him. She obeyed and entered into the glory of sanctification. When I +returned home I soon found that the work in her was done. Something +marvelous had been accomplished. It was wonderful what a change. She +told me of the death she had to pass through and I fully realized it. +The divine glory which had come into her heart was unspeakable. She +tried to show me how to die the same death. I was desirous to yield and +cross over with her, but I found a resistance in my will which held me +back. I came to my cherished treasures, some of which were God-given +blessings, but unquestionably the Holy Spirit said they must be yielded +up a burnt offering unto the Lord. My will must become swallowed up into +the will of God completely, even to this death. I said, "Yes, Lord, I +will"; but the yes found a hesitancy. It did not reach the depths of my +heart. I kept saying it over and over--"Yes, Lord"--and tried to get it +deeper every time I said it; but the Lord knew it did not reach the +inmost depths. That was a wonderful day to me, but it was not the day of +my death, as it was of my companion. She told in meeting that evening +what the Lord had wrought. I told what I was trying to say to the +Lord--"Thy will be done." + +Time passed by and I still hesitated. I wanted the Lord's perfect will, +but also wanted just a little of my will. I wanted both, but the Lord +showed that I could have but one; and I plainly knew which one, if I was +ever to obtain the grace of sanctification. The life of my companion was +a daily testimony which only added to my trouble. I knew she had what +she never had before. Her life before was all that I ever expected to +find in a true, devoted, Christian woman, but now in some marvelous +manner there was vastly more heaven in her life than before, and the +marked absence of everything unlike heaven. I knew she was sanctified, +and I knew I was not. She had just what I must have, and what my soul +was longing for these years. Oh, why could I not just now say "Yes!" +with my whole heart and die the death and gain the abundant life? +Sometimes I was under such conviction that I felt miserable. I asked God +to forgive me for not yielding up my whole heart as I knew he would have +me do. + + * * * * * + +Weeks and months passed and my attention became absorbed in business and +the cares of life, but these months were more unsatisfactory than all my +previous Christian life, and some of this time I certainly lived on a +very low plane of spirituality, and it is evident that I at last came to +the point where my justification would have been forfeited had I not +gone over and possessed the land. I struggled and suffered sometimes +unutterably. After the struggle was over and I was sanctified I could +look back and see where I had come up to a deep chasm so deep and dark +that I could not see the bottom. It was too wide for me to step across. +On the other side was everything my soul longed for. I could see the +beautiful plane and way of sanctification. My loved ones were walking on +it and rejoicing in its glory. Above the chasm there seemed suspended a +rope securely fastened and strong enough to hold my weight, and it +seemed that I could easily take hold of this rope and by a desperate +effort swing myself across the chasm. I had taken hold of the rope and +was for a long time hesitating about making the leap. The chasm was the +depth I must drop into in order to reach sanctification, but it seemed +awful--so deep and dark, and no assurance that I would ever see life +again. The rope was my will. I had presumed to swing across without +going into the death, but God knew that would not be his way, and there +I stood, gazing with fear and trembling into the immensity of this dark +chasm into which to leap meant certain death. Later I had taken hold of +the rope and swung myself away from where I had been standing, with the +hope of reaching the other side. I could not reach it and now was worse +off than before, for I was now suspended above the chasm and could +neither go back nor go forward. There I was hanging and swinging, +holding on for life, and yet the Holy Spirit kept saying, "Let go." + +My sufferings increased until I began to feel that death would be a +relief. At that time God sent a brother to us who preached a sermon from +the text, 1 Peter 4:1, 2, with emphasis upon the clause, "For he that +hath suffered in the flesh hath ceased from sin." The Holy Spirit +applied this to me and revealed to my soul the utter necessity of death +to gain sanctification. The end came, I let go my death grip of the rope +and said as I never said before, "Yes, Lord, thy will be done!" I knew +that it reached the uttermost depth of my soul. God knew it, and I am +certain that Satan knew it. At the close of that meeting I said, "I am +now offered up." There was no conscious change only I knew my will was +yielded, and I am certain that not an atom of earth existed between God +and me. We went home late in the evening, and as I was retiring I knelt +once more before God and simply told him that now after these months of +struggle it was all ended and I was so thankful to him that I could say +so sweetly, "Thy will be done." My hold upon the rope had become so +weary. How sweet and blessed now to rest so securely in that infinite +will. The great chasm was deep and dark, but I was so glad that I had +let go and dropped into it; for I was so conscious now that even in the +darkness and depths I was in his will. As I dropped, loving arms of +Jesus had caught me and I was glad to be in death with him. I felt +within me that something wonderful was about to take place. I arose from +my knees and scarcely had time to lie down when truly I experienced a +taste of death. Wholly unconscious of my earthly surroundings, but +knowing I was in the presence of Jesus, I believe a death was wrought +within me, after which the baptism of pentecostal fire and the Holy +Ghost came upon me. The refining fire went through my very body and the +effect seemed terrible. The sublime consciousness of the presence of +heaven and the majesty of God was such as mortal tongue can never +describe. Then following the distinct baptism of fire the floodgates of +heaven's glory were opened upon me, and, oh, the heavenly deluge that +followed can be realized only by those who have experienced the same. + +More than sixteen years have passed since this wonderful event, and +while the emotions of feeling have been varied through the labors and +toils of a busy life (both in business life, and twelve years in the +gospel ministry), I can testify to the glory of God that the power and +victory in this blessed second grace has been all-sufficient. The word +of God, now I found, was full of sanctification, and my new experience +spoiled me for any arguments against the doctrine as a second work of +grace, and in due time I could plainly see that according to the word of +God and the plan of redemption it must be an experience subsequent to +justification. The conscious presence of the indwelling Holy Spirit and +the knowledge of a pure heart in this precious grace is what we need +continually in this battle against the powers of the enemy. + +Brother and sister, have you had your Pentecost? If not, tarry at +Jerusalem. "And the very God of peace sanctify you wholly; and I pray +God your whole spirit and soul and body be preserved blameless unto the +coming of our Lord Jesus Christ. Faithful is he that calleth you, who +also will do it."--1 Thess. 5:23, 24. + + + * * * * * + + +Transcriber's Note + +Minor punctuation errors have been corrected without notice. A few +obvious typographical errors have been corrected and are listed below. + +Page 3: "The Holy Spirit of Promise" page number changed from "23" to +"25". + +Page 8: "It is indispensible" changed to "It is indispensable". + +Page 17: "the words "having" signifying" changed to "the word "having" +signifying". + +Page 36: "than should no place" changed to "then should no place". + +Page 45: "so deeply inbedded" changed to "so deeply embedded". + +Page 62: "of ecclestiastical bondage" changed to "of ecclesiastical +bondage". + +Page 62: "will in every individaul" changed to "will in every +individual". + +Page 63: "throughly furnished unto all" changed to "thoroughly furnished +unto all". + +Pages 77-78: "made "perfect his death" changed to "made "perfect" by his +death". + +Page 85: "sanctificed condition" changed to "sanctified condition". + +Page 90: "Chapter XIV" changed to "Chapter XIII". + +Page 95: "no consicous change only" changed to "no conscious change only". + + + + + +End of the Project Gutenberg EBook of Sanctification, by J. 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