The Gospel Trumpet: Sanctification-3

The Gospel Trumpet: Sanctification-3: SANCTIFICATION. BY GEORGE P. KEELING. Chapter 3. WHAT SANCTIFICATION DOES. In order to get at this point clearly we must look at the con...

Sanctification-3

SANCTIFICATION.

BY GEORGE P. KEELING.

Chapter 3.

WHAT SANCTIFICATION DOES.

In order to get at this point clearly we must look at the condition of man before he is saved. We clearly understand that the doctrine of sanctification as set forth in the scriptures rests upon the condition of man as truly as that of justification. The doctrine of justification deals with men as violators, or transgressors of God's laws. This doctrine sets forth the fact that by the guilty man meeting the requirements laid down in God's Word (which requirements lie in his power to meet.) God will clear from guilt and declare just the once guilty and condemned man, so that he stands before God as though he never sinned. This is all through the merits of Jesus Christ. This doctrine rests upon the fact that all have sinned. But while the doctrine teaches that all have sinned (which is the basis of justification) it also teaches in connection with this, and all mankind demonstrate the fact, that we have a corrupt fallen nature, which we bring into the world with us. This fallen nature is the basis for sanctification, just as scripturally, and as logically also, as the fact that all have sinned is the basis for justification. The doctrine of sanctification sets forth the fact that when man comes to God according to his Word he will cleanse him from the fallen nature, after which he will be just as free from that corrupt nature as he was when God first made man.

This clear and definite truth being set before people is no doubt the reason why some modern teachers try to evade the point by taking the position that man has no such thing about him as a fallen nature, and are therefore setting forth the absurd doctrine that when men are born into the world they are just as pure as Adam was when God made him. The very disposition of every child born into the world overthrows this theory, even if the Bible were silent on it. But the Book of books is not silent on this point; for it speaks out in clear and unmistakable tones. And, as God's Word is all that will stand, we will resort to it to prove the truth in these things.

In Genesis 1: 26, 27 we find that God made man in his own image. "And God said, Let us make man in our image, after Our likeness: and let them have dominion over the fish of the sea and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him." Here it is clearly stated that in the beginning God made man in his own image. By turning to Ephesians 4: 21 we find what it means to be created after or in the likeness of God. "And that ye put on the new man, which after God is created in righteousness and true holiness." To be made after the image of God means to be made righteous and holy. This is the way God made man, but he did not remain in this condition. The Word says again in Ecclesiastes 7: 29, "This only have I found, that God hath made man upright; but they have sought out many inventions." We have the sad picture of man's fall delineated in the third of Genesis and in the sixth chapter we get God's description of them a few hundred years after. "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually."— Genesis 6: 5.

Some one may say, "This is a description of man when he is grown up." But how do you know? God does not say so. Again you may say, "God calls them men; hence it could not apply to children. Let us turn to Genesis 8: 21. "And the Lord smelled a sweet savor; and the Lord said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth." This tells when the evil of man's heart begins; namely, from his youth." But the Word comes out more definitely yet. "Man that is born of woman is of few days and full of trouble. He cometh forth as a flower, and is cut down; he fleeth also as a shadow, and continueth not. And dost thou open thine eyes on such an one, and bringest me into judgment before thee? Who can bring a clean thing out of an unclean? Not one."— Job 14: 1 to 4. Again in Job 15: 14. "What is man that he should be clean, and he which is born of a woman, that he should be righteous?"

These scriptures we know are sometimes used by holiness-fighters to prove that we can not live without committing sin. Let us look at the true meaning of these passages. He is not speaking of him that is born of God (who the Word says does not commit sin), but him that is born of woman. These are the ones he says are neither clean nor righteous. And notice that the uncleanness and unrighteousness of persons here spoken of begins with their birth, by woman. Again, we go to Psalm 51: 5. "Behold, I was shapen in iniquity and in sin did my mother conceive me." This goes just as deep into the subject as it can. "I was shapen in iniquity" goes as far back as possible and shows that the iniquity spoken of is the condition wherein the very formation of the person takes place. Any one who attempts to deny that we are born with an evil bent in us will find himself at open war with the Bible. As soon as the child is old enough to do anything we see it manifesting this fallen nature. For an individual to say otherwise is proof that he is blinded by a false creed.

I heard a brother relate the following instance some time ago, which will illustrate my point. A woman who said that children do not have this fallen nature came into one of his meetings, bringing her child with her. Soon after the brother began to preach the child took hold of its mother's hand and manifested by its actions that it wanted to go home. When the mother did not start, the child began to pull and fret for her to go. As it could not get what it wanted, it began to cry and to disturb the meeting. The brother saw that the mother was much worried because of her child's conduct and that she was about to leave; so he assured her that it was all right for her to remain. But the child kept getting worse and worse until at last it prostrated itself on the floor and began to kick and scream and bump its head on the floor, working itself into a perfect rage. There was not much trouble to convince her when the brother called her attention to the fact that it was for this purpose that he wanted her to remain. We have all, no doubt, seen similar cases.

You may now ask me the question: "Will the babe be held guilty and be lost?" No. The scripture says, "Where no law is there is no transgression," and there is no law given against the infant. While the gospel does condemn that nature, it does not condemn the person, until he voluntarily yields himself to it. See Romans 8: 1 to 13. But this matter is clearly set before us in Romans 5: 12 to 18: Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that [inasmuch as] all have sinned: (for until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression: who is the figure of him that was to come. But not as the offense, so also is the free gift. For if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification. For if by one man's offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life."

This is a wonderful lesson. It gives a comparison of the effects of the fall of man with those of the atonement of Christ. While the whole world went down into condemnation with Adam; the whole world, is brought up to a plane of justification through Christ. Again, as the whole world went down into death in Adam (that is, spiritual death), the whole world is brought up to a plane of life in Christ. Adam is here made head of the whole world by process of natural generation, in whom the whole world have sinned. (See verse 12, margin.) So Christ is made head of the whole world in the work of salvation, or the new creation. See the 14th verse, where Adam is made the figure of him that was to come. See also 1^st Corinthians 15: 45. "And so it is written, The first man Adam was made a living soul; the last Adam [which means Christ] was made a quickening spirit." Thus while Adam is the head of all men naturally and all are affected by his fall into sin just as naturally as the oak acorn grows an oak tree, so Christ is the spiritual head of all, and all are affected by his atonement.

But some may say this fifth chapter of Romans means natural death. We deny it. If it meant natural death, then all would be raised from natural death in a state of justification of life. Hence we would have universal salvation. But the Word of God clearly refutes this theory. 1^st Corinthians 15: 21 to 23. "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order." See John 5: 28, 29. "Marvel not at this: for the hour is coming: in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation." This sets forth the literal resurrection. And this fifth chapter of Romans does not mean a natural death, because it is held in contrast with salvation throughout the chapter and all are made partakers of it. It is true that all are made partakers of the literal resurrection, but unto a great many it is not a resurrection unto justification of life, but, on the contrary, it is to damnation, or everlasting fire, as it is elsewhere stated.

In this fifth chapter of Romans all go down to a state of condemnation and death through the sin of Adam, and all come up to a state of justification and life through Christ. But to what extent is the child affected by both? Here is the real question to be decided, and the only way to decide it is to go to the Word of God. There are two extremes that are held by two opposing parties. One extreme is, that man is totally depraved and dead in sin. Hence he can do nothing until God takes hold of him and quickens him from his dead state, at which time he will be able to believe and repent, but not until then. This is the belief of a great many, and in fact of whole sects. They hold that the child is totally depraved and dead, and until regenerated, is lost. This very doctrine was the basis for infant-baptism. Originally they fell into the deception that in the act of baptism the person was regenerated, and then brought forth the false doctrine that a child being totally depraved when born is lost unless regenerated. So infant-baptism followed as a natural consequence or matter of necessity.

       But advocates of the opposite extreme hold that the child is born perfectly pure; even as pure as Adam was when God created him. Both of these positions are false, as we will proceed to show. We admit that when man fell he went clear down. And, had there been no atonement made, he would ever have been totally depraved. But shortly after man fell, God made promise of a Savior. This is the thing under consideration in the fifth of Romans. Let us again notice it. "Wherefore, as by one man sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned." — Verse 12. "For if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is many offenses unto justification. For if by one man's offense, death reigned by one; much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ." — Verses 15 to 17. But to what extent does this go? "Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life."- Verse 18. This shows that while all went down to a state of condemnation in Adam, yet through Christ all come back to a state of justification of life. Therefore when the child comes into this world it comes under the atonement of Christ in a state of justification of life, hence it is not dead in sin; neither is it pure, as the foregoing scriptures have clearly proved. The child has a fallen nature in it, yet is innocent because it is not responsible for its conduct. It is justified because the atonement of Christ removes the guilt and condemnation incurred through the fall. Yet the fallen nature itself has not been removed; simply the condemnation and death that fell upon the entire race because of Adam's sin. Both the scriptures and the disposition of the child clearly prove the points we have made.

But some may say, "Can the carnal nature exist in a person and that person still be innocent? We answer. It can. Voluntary sin is the only sin that brings guilt. The child can not do this, because it does not know the difference between right and wrong. Hence it is incapable of the voluntary action of sin. Therefore the nature of sin in the heart brings no condemnation until the person voluntarily and knowingly yields to it. And properly it is not the nature that brings the condemnation, but the yielding to it. This is true in every case, even in the justified person who fails to meet the conditions laid down in the Word for its removal. It is not the nature that brings condemnation to the person, but his yielding to it or shrinking from its death. The depraved nature shrinks from being crucified, and when the individual yields to its shrinking he finally comes under condemnation and backslides, because he failed to yield himself wholly to God.

We will give two other scriptures in support of this. Notice first the condition of the child. "For I was alive without the law once: but when the commandment came sin revived and I died."— Romans 7: 9. This text does not mean to teach that there had ever been a time when he was without the law as Gentiles were without it; for this was not true. He was a Jew and had been brought up under the law all his life. Hence he was never without it in this sense. But he was a child once and was incapable of understanding the law or of knowing anything about it. There came a time, however, when he awoke from this condition and became conscious of the difference between right and wrong. Here is where the commandment came. Here is where sin revived and he died. The sin here spoken of is the same referred to throughout this chapter as being the cause of all his troubles. In verse 17 he says, "It is no more I that do it, but sin that dwelleth in me." This sin that was in him is the thing he says revived when the commandment came. This sin is what deceived and slew me. We see clearly from this that he had this nature in him while a child and was not condemned for it, but on the contrary he was alive. But as soon as he merged into a state of consciousness of right and wrong, he there met the law making its demands upon him, but the deceitfulness of this nature took the advantage of him and blinded and deceived him until it got him to yield to it, and then by the law it slew him. That is, it lured him into something of which the law said, "If ye do it, ye shall die;" and the penalty of a broken law which knew no mercy fell upon him.

Romans 8: 13 sets forth the second point to which I alluded. It speaks of the justified. "For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live." Verse 1 also teaches this point. "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." The term "flesh" in these places means the same thing he has been speaking of in the seventh chapter, and which he calls the carnal mind in this eighth chapter. If the justified man does not walk after this nature he shall live. But if he gives way to it he shall die. Hence he may have it in him and yet be innocent as long as he does not yield to it. As soon as he yields to it, he will die.

The Gospel Trumpet: Growing In Grace

The Gospel Trumpet: Growing In Grace: Growing In Grace. BY R. ROTHMAN. "But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ."- 2 nd Peter 3: 18. The do...

Growing In Grace

Growing In Grace.

BY R. ROTHMAN.

"But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ."- 2^nd Peter 3: 18.

The doctrine of holiness has been opposed by some, not so much because they wish to do away with the doctrine, but because many of its teachers have attempted to teach beyond their understanding and have thereby caused confusion. It has been said that we can exercise faith in something only to the extent that we have a clear understanding of it. "Faith cometh by hearing," and if we hear different teachings concerning a doctrine, our faith will waver. We are confident that some of the worst enemies of the clear Bible doctrine of holiness are those who try to make it more or something else than the Bible makes it.

There is a doctrine in the world known as "Once in grace, always in grace." There is another known as " Predestination." Still another doctrine is that There is an experience to be obtained wherein it will be impossible for its possessor to commit sin. All these doctrines have upholders, who quote scripture in their defense. They are all of one grade and not in harmony with the Word. It would be very pleasant for some if they needed but to get in grace once and then could do as they pleased and be saved in the end. Another class would find great comfort in the thought that they have been predestined to be saved, whether they live right or not. Others are striving to reach a point where God will set them free from the necessity of working out their own salvation in fear and trembling. Such doctrines were unknown in the apostle Paul; or at least he never included himself among these fortunate few: for he realized that he was still human and needed to watch and pray. He also labored to bring his bodily appetites and passions into subjection. He says, "And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway."- 1^st Corinthians 9: 25 to 27.

Holiness is a doctrine sublime and worthy of its divine Author, and God is raising up servants who will clear from the minds of his children the mists of confusion that the apostasy has caused. Any doctrine that is not in harmony with the whole Word is to be rejected, even though a few scriptures may be wrested to uphold it. A sectish preacher has declared his right to propagate any doctrine that could be upheld by one text. But we trust the saints will live by every Word of God. See Matthew 4: 4. But now, dear reader, we presume you are of the number that realize the necessity of effort on your part to lay hold on eternal life, and so we would call your attention to a few scriptures to encourage you in the good fight. We would not have you try to do God's work, only make use of his gifts and promises to fulfill his will. "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast."— Ephesians 3: 8, 9. Peter has left us some precious thoughts. He says, "Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord."- 2^nd Peter 1: 2. Here we find that grace and peace are multiplied unto us through the knowledge of God, and of Jesus our Lord. So we see the necessity of having a thorough knowledge of what Christ is to us and the will and nature of God. To me the most precious knowledge I have of Christ is that it is his will to live in us. If we can secure the very life of Christ we have indeed a treasure. "For ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people."- 2^nd Corinthians 6: 16. Truly if we keep this thought before our minds and in our hearts we will walk worthy of our high calling. Peter again says, "According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." 2^nd Peter 1: 3, 4. Then Peter gives us work to do that may keep us busy during a lifetime, and save us from the stool of do-nothing." Now a few words by John may fittingly close our lesson: "Beloved now are we the sons of God, . . . and every man that hath this hope in him purifieth himself even as he is pure." 1^st John 3: 2, 3.

The Gospel Trumpet: Sanctification-2

The Gospel Trumpet: Sanctification-2: SANCTIFICATION. BY GEORGE P. KEELING. WHOM IT IS FOR. Who is entitled to this experience? or, To whom does God teach sanctification will ...

Sanctification-2

SANCTIFICATION.

BY GEORGE P. KEELING.

WHOM IT IS FOR.

Who is entitled to this experience? or, To whom does God teach sanctification will be the next point of inquiry. In the beginning we will affirm that it is always for the children of God and never for sinners. If we succeed in proving this point, we will have overthrown one of the most prevalent heresies in the land at the present day; namely, that people are sanctified when they are converted. Observe this point. If the word of God always teaches and enjoins sanctification upon children of God, this proves that they are not yet sanctified, otherwise God would not teach them to be so.

People are not sanctified when they are converted. But to the proof. We will notice the case of the first disciples. Were they converted before they were sanctified? Were they converted before the day of Pentecost? We affirm both, and will handle both mainly together. Any persons who have read the New Testament with any care know that there was a great work performed in the case of the first disciples on the day of Pentecost. Hence, to escape the force of argument here in favor of sanctification being a separate experience, subsequent to regeneration, some take the position that the disciples were not converted until that time. We will show that this is contrary to the word of God. In John 1: 11 we read: "He came unto his own, and his own received him not. 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." This is very definite and to the point. Did these disciples believe on him, and did they receive him before the day of Pentecost? If they did, then they were born of God before. For he says as many as believed on him were born of God. This is not a stretch in the way of an interpretation to bolster up a cherished theory, but is just what the word of God says. Turn next to John 6: 66 to 69. Here, on account of the close teaching of Jesus, there were many turned away from him. "Then said Jesus unto the twelve, will ye also go away?"— Verse 67. "Then Simon Peter answered him, Lord, to whom shall we go? Thou hast the words of eternal life."-- Verse 68. "And we believe and are sure that thou art the Christ, the Son of the living God."-- Verse 69. Here Peter answers for himself and for the rest also, saying, "We believe and are sure that thou art the Christ." But the first chapter says that as many as believed were born of God, and this verse says they did believe on him. Therefore they were born of God.

Next we will observe Luke 10: 17 to 20. — "And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice because your names are written in heaven."

Here it is clearly taught that these persons' names were written in heaven. But God does not write sinners' names in heaven. Therefore these persons were converted. They were born of God. We will now turn to John 17. Any one who will carefully read this chapter through, and then say that these persons were not converted, is too ignorant to be taught or too dishonest to be listened to. "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." — Verse 6. "I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them."— Verses 9, 10.

These verses alone are enough to convince any person that these were real children of God. But if we take them in connection with the second and third verses, it becomes more clear. "As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is eternal life, that they might know thee the only true God, and Jesus Christ, whom thou hast sent."

Here Jesus repeats it over and over that the Father had given them to him out of the world. But he says in verse 2 that he gave eternal life to as many as the Father gave him; and the Father gave these disciples to him. Therefore they had eternal life, and their names were written in heaven and they were but of God. If these scriptures will not convince a person that these disciples were saved, it will be impossible to convince him. I will quote at length from the eleventh to the sixteenth verses; for it is so clear. "Now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. And now come I to thee; and these things speak I in the world, that they might have my joy fulfilled in themselves. 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. I pray not that thou shouldest take them out of the world; but that thou shouldest keep them from the evil. They are not of the world even as I am not of the world."

But some may say, "Yes, I know these people were converted: but they were sanctified also. Hence your argument amounts to nothing." Let us notice verse 17.—" Sanctify them through thy truth: thy word is truth." Sanctify whom? Those persons whom he was praying for. Those whom the Father had given him out of the world, to whom he said in verse 2 that he had given eternal life. Does not this prove that these persons were not sanctified when they were saved? If it does not, I do not know how it would be possible to prove it.

Let us now turn to the epistle to the Thessalonians. "Paul and Sylvanus and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you and peace, from God our Father, and the Lord Jesus Christ. We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; knowing, brethren, beloved, your election of God."- 1^st Thessalonians 1: 1 to 4.

Here he addresses these persons as the church of God, and as in God and Christ, and as beloved brethren of the Lord, reminding them that they knew their election of God. "And ye became followers' of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: so that ye were ensamples to all that believe in Macedonia and Achaia."— Verses 6, 7. Here he stated that they turned to the Lord and became followers of him and of the Lord, and that they were ensamples to all that believed in Macedonia and Achaia. "For from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak anything. For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God." This is conclusive. Any one who will not receive this as a description of saved persons is incapable of being taught anything, either from lack of honesty or from lack of capacity to understand. Follow him on into the third chapter. Paul had been at this place and preached to this people and a great many had been saved (See first verse of Acts 17.), but, on account of the persecution of the Jews, he had to leave. However, he did not forget them. He himself could not go to see them, but he was so interested that he sent Timothy to see how they were getting along." (See 1^st Thessalonians 3.) When Timothy returned with a good report it greatly rejoiced Paul. So he wrote this epistle to them, and says, "We are praying night and day for you that we might see your face, and might perfect that which is lacking in your faith."

You may say, "Yes, but these persons were sanctified also. Hence what is the use of all this argument to prove that sanctification is subsequent to regeneration?" But let us see if they were yet sanctified. Notice the last verse quoted. "Night and day praying exceedingly that we might see your face and might perfect that which is lacking in your faith. Then he continues, "Now God himself, and our Father, and our Lord Jesus Christ, direct our way unto you. 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." And he still continues in the next chapter. "Furthermore then we beseech you brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more, for ye know what commandments we gave you by the Lord Jesus." Well, what were they to say? Here they are. "For this is the will of God, even your sanctification."— Verse 3. ["For this is the pleasure of God, your sanctification: and that ye be separated from all whoredom."— Syriac Version.] What? These persons not sanctified? These persons who have a work of faith, a labor of love, and a patience of hope, whose faith had sounded out far and near, and who were ensamples to all that believe, and yet not sanctified? No, they were not, else he could not have said it was the will of God that they should be.

He has here brought out a number of things he desires them to reach; such as to abound in love one toward another, and to increase more and more in the things he sets before them. Then he comes down to this third verse of the fourth chapter, and says, "You know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification."

You may ask, "If these people were not sanctified, what does it mean to be sanctified?" That is what we will proceed to show you further on. But before we do so let us follow him a little further. He goes on to the fifth chapter and says (verses 16 to 24): "Rejoice ever more. Pray without ceasing. In everything give thanks; for this is the will of God in Christ Jesus concerning you. Quench not the Spirit. Despise not prophesyings, prove all things: hold fast that which is good, abstain from all appearance of evil, and the very God of peace sanctify you wholly: and I pray God your whole spirit, 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." Here we see the faithful apostle following in the footsteps of his Master's teaching. After the disciples had followed the Savior in regeneration, after the Father had given them to him and he had given them eternal life, we find him in John 17, just before he was crucified, praying God for their sanctification. And in 1^st Thessalonians 5 we hear the apostle offering this prayer in behalf of this faithful church: "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 the Lord Jesus Christ." And then to cut off all who might rise up and say it could not be in this world, he ends by saying, "Faithful is he that calleth you, who also will do it." These scriptures clearly teach two things. First, that they were not sanctified when they were converted; for if they were, how could the apostle be commanding them to be sanctified, and praying God to sanctify them? And he does both of these in this epistle. Secondly, they teach that it is possible for them to be sanctified in this life: yea, "This is the will of God, even your sanctification," and, "Faithful is he that calleth you, who also will do it."

Some one may say, "Yes, I see by these scriptures that a person is not sanctified when he is converted, and that people are to be sanctified in this world, but I think they grow into it. This is another position that can not be sustained by the word of God, as we will proceed to show, as our third point in this subject.

Sanctification

SANCTIFICATION.

BY GEORGE P. KEELING.

SANCTIFICATION A BIBLE DOCTRINE.

We desire to show, first, that sanctification is a Bible doctrine; second, whom it is for; third, what it does for people; and, fourth, how to get it.

The first text we will consider on this subject is found in Hebrews 10: 14. "For by one offering he hath perfected forever them that are sanctified." We desire to notice in this text that sanctification is effected by the offering of Jesus. We see it again in Hebrews 10: 10. "By the which will we are sanctified through the offering of the body of Jesus Christ once for all." These two scriptures give the very ground for sanctification; namely, the shedding of the blood of Jesus. The Word has it still more emphatic in Hebrews 13: 12. "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate." In these texts we find the very basis of the individual's faith, when he comes to God for this experience; that is, that Jesus purchased it for him when he shed his precious blood. The strongest plea that a lost sinner can possibly make before God is that Jesus shed his blood for him. And as this plea will never fail to move the compassion of the great God when the sinner comes humbly confessing and forsaking his sins, and will always secure the desired blessing of pardon; just so when the dear soul who is in a fit condition to be sanctified comes before God with the plea, "Jesus that he might sanctify me with his own blood suffered without the gate," he will never be turned away empty, provided he is willing to meet the conditions laid down in the Word.

By these scriptures we find that we have as good grounds for sanctification as we have for anything else in the whole Bible; that is, it is in the atonement made by Jesus Christ. But these are not all the texts we have on this point. Before going farther, however, we will notice something more in the text. "By one offering He hath perfected forever them that are sanctified." Here he says those that are sanctified are perfected. Therefore to be sanctified means to be perfected. Hence to be sanctified and to be perfected mean the same thing. This being the case we will use the terms interchangeably in this article. In proof of this, our first point, we will notice Matthew 5: 48, "Be ye therefore perfect even as your Father which is in heaven is perfect." Luke 6: 40 has it: "The disciple is not above his master, but every one who is perfect shall be as his master." These scriptures both teach, one by command, the other by assertion, the experience of perfection.

Again, we turn to Colossians 1: 28, 29, "Whom [that is, Christ] we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: whereunto I also labor, striving according to his working, which worketh in me mightily." Here we find the nature of the apostle's work. He says he worked, and labored, and strove according to the working of God which worked in him mightily, that he might present every man perfect in Christ. Either Paul was a false teacher and an awful heretic, or else thousands of the teachers of the present day who fight perfection and say it is impossible in this life, are heretics and false teachers of the worst kind. Beloved, which would you rather charge with heresy and as false teachers, the great apostle, or these men who think themselves wise above that that is written? For myself, I had rather cast the stigma on the latter. Hence, I take my stand as a minister of Christ and labor, and work, and strive to present every man perfect in Christ. And in the name of the Lord I must brand every man as a heretic and a false teacher who will do otherwise.

But this is not yet all the proof on this subject. Hebrews 6: 1 reads: "Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection." Here we find the command to go on unto perfection. The very phraseology of the text implies that he expects us to get to this experience. Suppose I would say to a friend at night, "We will go to town in the morning." On the morrow we rise and start on our journey. We travel and travel until night overtakes us, when we lie down to rest; only to continue our march the next day. Suppose we should continue to travel in this way day after day, week after week, and year after year, in our efforts to get to town. Do you not think that we should certainly become convinced that we had lost our way and were off the road? If so, what do you think of those persons who always say they are going on unto perfection, and never get there? Some of them say they have been on the road for twenty, thirty, forty, fifty, and even sixty years, and yet they are not there. Does it not seem that they had better come to the conclusion that they are off the road?

Let us now notice the prayer that Jesus offered just before he was crucified, found in John 17: 16, 17. "They are not of the world, even as I am not of the world. Sanctify them through thy truth: thy word is truth." Consider also 1^st Thessalonians 3: 9, 10, "For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God: night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith." "Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. For ye know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification, that ye should abstain from fornication: that every one of you should know how to possess his vessel in sanctification and honor; not in the lust of concupiscence, even as the Gentiles which know not God: that no man go beyond and defraud the his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified. For God hath not called us unto uncleanness, but unto holiness. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his Holy Spirit."- 1^st Thessalonians 4: 1 to 3. This is a glorious lesson, and ends by giving the solemn warning that he that despiseth it despiseth not man but God. As much as to say, "This is not the doctrine of man but the doctrine of God. Therefore if you despise it you despise God." This is an awful blast against those who are crying out that this is a new doctrine, and treating it with contempt.

SANCTIFIED IN THIS LIFE.

Then the great apostle closes this epistle with this prayer: "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^st Thessalonians 5: 23, 24. There is no possible way of evading the truth here set forth. This scripture cuts off three leading errors: First, that they are sanctified when they are converted; second, that they are sanctified at death; third, that they can not be sanctified in this world, which amounts to about the same as the second error. It is a refutation of the first error from the fact that the apostle is addressing real children of God, those who have been converted, and clearly shows they had not been sanctified, else he could not have been praying for them to be sanctified.

The second error is refuted by this lesson because the experience taught in it imparts the grace to them wherein they may be preserved blameless until Christ comes, which shows clearly that it is not something to be received then; but on the contrary it is to preserve them blameless until he does come.

The third error; namely, that we can not be sanctified in this world, is refuted by the 24th verse. "Faithful is he that calleth you, who also will do it." That is, God will do just what Paul prayed for in the preceding verse: namely, "The God of peace sanctify you wholly." And that no one may come up and say that it is impossible, he adds, "Faithful is he that calleth you, who also will do it."

We will show next under this head that people were sanctified and perfected in this world. "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. Here we have an epistle addressed to people who were already sanctified. "Paul called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours."- 1^st Corinthians 1: 1,2. Here are two epistles addressed to sanctified people, which is positive evidence that there were people living then that were sanctified. Yes, but some one says, "Does not Paul say that he was not yet perfect?" Yes, there is one kind of perfection Paul says he had not yet attained to: neither have I: but let us see what kind it is. "Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death: if by any means I might attain unto the resurrection of the dead. 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. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth onto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus."— Philippians 3: 8 to 14. What kind of perfection does the apostle set forth here? It is perfectly clear to those who are not blinded by false teaching or the doctrine of their creed. What did he say he had not attained to, and what was he pressing on for? He tells you. The resurrection. This then is the perfection he had not yet reached, but was pressing on that he might attain to it. But notice the next verse. "Let us therefore as, many as be perfect be thus minded." (That is, to press on to the resurrection:) 'Who is it that is to be thus minded? Answer. "As many as be perfect."— Verse 15. So, while there is one perfection to which the apostle says he had not yet attained, yet there is another which he not only claims for himself but for others also; a perfection in another sense. Paul, in telling how he preached, in 1^st Corinthians 2: 6 says: "Howbeit we speak wisdom among them which are perfect." This also shows clearly that he believed that people reach the experience of perfection, and he tells how he preached to such people. I trust this is sufficient to convince any one that sanctification and perfection are taught in the Word and are to be experienced in this world. You may now be willing to admit that it is taught and that it is to be enjoyed in this life, but some one may say, "I was sanctified when I was converted." Others may say they are growing into it. So we will in the next chapter proceed to show by the Word of God that neither is the case.