REFUTATION OF THE DOCTRINE OF INSTANTANEOUS SANCTIFICATION.
By D. F. Bourdeau
Though the doctrine of instantaneous sanctification is being received by many in this age, and occupies a prominent place in most modern revivals, yet I cannot forbear expressing the conviction, and offering the proofs, that it is anti-scriptural, and is one of the most dangerous errors that the human mind can embrace. It is a very clearly revealed truth that sanctification is effected through the truth, the word of God. John 17:17; 1 Pet. 1:22, etc. It is equally evident, and we trust no one will be disposed to deny, that truth is progressive in its manifestation, and consequently in its practical application. Even the path of the just shineth more and more through the light of sanctifying truth. Prov. 4:18. And in the time of the end there was to be an increase of knowledge on the prophecies, and many, understanding and improving upon this knowledge, were to be purified, and made white, and tried. Dan. 12:9, 10. How, then, can we avoid the conclusion that sanctification is a progressive work? Sanctification is a cleansing from sin, not only in the record of our past lives, but also in our natures and practices; the putting apart of the body and mind, in practice, from sin to holiness. It is a moral repair of the soul in practical tests to which it is subjected, and can be recognized only in such a use of the soul and its powers as is in accordance with the word of God. And this cannot be the work of a moment. All who believe the Bible must admit that there is a mighty cleansing from sin in conversion, when we become children of God. Sanctification must therefore embrace conversion. Indeed, conversion, or the first and thorough start in conversion, is the beginning of sanctification. This being the case, sanctification cannot be an instantaneous work. In conversion, as well as in sanctification, there are certain conditions to be complied with, such as repentance, faith, baptism, prayer, etc., which it takes more than a moment to perform. The mind must be enlightened on the nature of sin and the means of pardon and justification, the proud will must submit to God, the bitter pangs of repentance must be experienced, and faith must be exercised in Christ, who died as our substitute and arose for our justification, and now pleads in behalf of the penitent believer the merits of his precious, atoning blood. As these and other steps are taken, the work of conversion and sanctification progresses. It then continues through the work of subduing the remains of sin in the soul, which were perhaps unobserved in the beginning of sanctification, and in forming a holy, symmetrical character, the foundation of which was laid in the first and thorough start in conversion. Although man cannot devise a plan of sanctification, nor sanctify himself simply by his own strength and efforts, yet the Bible clearly teaches that man must co-operate with God both in conversion and sanctification. “Repent ye, therefore, and be converted,” said Peter, under the influence of the converting and sanctifying Spirit. Acts 3:19. He afterward wrote, “Seeing ye have purified your souls in obeying the truth.” 1 Pet. 1:22. To ancient Israel the Holy One said: “Sanctify yourselves, therefore, and be ye holy; for I am the Lord your God. And ye shall keep my statutes, and do them: I am the Lord which sanctify you.” Lev. 20:7, 8. And Paul, writing for the special benefit of those who should live till the coming of Christ, says: “Abstain from all appearance of evil. And the very God of peace sanctify you wholly.” 1 Thess. 5:22, 23. Now not only is it true that man cannot perform all the duties of conversion and sanctification in one moment, but it is equally true that God does not wholly sanctify man in so short a time. Surely God would not lay down a plan of progressive sanctification for man to follow, and then counteract and supersede that plan by sanctifying men wholly in an instant. God and Christ are one in the work of the sanctification of men, and while carrying forward this work on earth, Christ said, “I have yet many things to say unto you, but ye cannot bear them now.” John 16:12. He knew there were bitter cups for men to take before they could be purged from sin,—cups from which ease-loving human nature would shrink, not seeing at first the necessity of taking them,—cups that it would take time to digest. He knew the deceitfulness of the human heart, and that it requires time, and the influence of varied circumstances, to fully develop what there is in it. Hence his prudence in bringing sanctifying truths to bear upon his followers only as fast as they could bear them and put them in practice. God does not sanctify men entirely in one instant. If he did this, he would throw out of the account every moral duty and every gospel duty that could not be performed in this short space of time, but which, according to the Bible, he helps men to perform in the work of sanctification. For let it be borne in mind that the use of man's God-given faculties, in seeking for pardon, in abstaining from sin, and in doing that which is right, so far as he has knowledge and opportunity, is involved in this work. God sanctifies men in furnishing them the means of sanctification, and in helping them to use these means. God cannot go further in sanctifying men than they will accept and strive to carry out the duties and conditions he has enjoined upon them. He will not sanctify and save men independently of their actions. It is not his plan to sanctify men entirely in one instant, though he can every moment sanctify them in proportion as they will co-operate with him in this progressive work. Nor will the Spirit of God act against God and his Son, and against the progressive plan that God lays down for men to follow, in doing the entire work of sanctification for an individual in one instant. The Spirit and the truth agree. The Spirit inspired men to write the Bible, and was to guide into all truth. John 16:13. It bears with men, while helping them to overcome their sins. It does not pass over sin and righteousness in the work of sanctification. Its first office is to convince men of sin, then of righteousness, then it warns men before the Judgment to abide its fearful consequences. Verses 9–11. Then as they further prepare the way for this mighty sanctifying agent, by yielding to God in self-abasement and true humility, by thorough repentance, self-denial, importunate prayer, and other earnest efforts in overcoming sin, it helps them mightily to mortify the deeds of the flesh, and bear the fruit of the Spirit. Rom. 8:13; Gal. 5:22, 23. Then follow the comforting blessings of the Spirit, to encourage men to advance further in holy living. All this is not the work of a moment; and men who will follow on to know the Lord, to know themselves, and to maintain a deadly conflict against sin, by the grace and help of God, may have more and more of the aid and comfort of the Spirit, as they hunger and thirst after the influences of the Spirit working in its different offices, and after holiness. Trials enter largely into the Bible plan of sanctification. We must be tried in all points, to see our defects of character, and to overcome them. On some points we have to be tried several times. This agrees with the experience of every child of God. Those who are without trials and chastisement are bastards, and not sons. Heb. 12:8. “When he has tried me,” says patient and pious Job, “I shall come forth as gold.” Job 23:10. Thus Christ sits as a refiner and purifier of silver. Mal. 3:3. We must buy the gold tried in the fire. Rev. 3:18. This is not done in a moment. If it was, we could easily endure the sufferings of one moment. Sanctification would be cheap and popular, and all would have it and be saved. The growth of the Christian graces, illustrated by the principle of addition (2 Pet. 1:5–11), proves sanctification to be progressive. This growth is simply advancement in sanctification. Take, as an illustration, the graces of faith and humility. In proportion as they increase, unbelief and pride, the opposite unsanctified traits, decrease. And it is a sin to harbor unbelief, it is a sin to harbor pride, whether in a notorious or in a limited degree. He that is unbelieving lies in making God a liar (1 John 5:10), and disobeys God; and what will not a proud man do in worshiping self, and to secure the worship of others? But even the last remains of pride must be overcome in order for one to be wholly sanctified. So of unbelief, and other sins. Growth in nature is not instantaneous. Mushroom growths indicate poor, decaying materials. Jonah's gourd lasted but one night. Yet we must, in sanctification, grow up into Christ our living Head (Eph. 4:15), improving upon the grace of God, which helps mightily in conquering sin and living righteously. Titus 2:11–14. We must “grow in grace, and in the knowledge of our Lord and Saviour” (2 Pet. 3:18), and by beholding Christ in the excellences of his spotless character, seek to be changed from “glory to glory” in his image. 2 Cor. 3:18. We must grow understandingly, embodying in our characters only such traits as will not crumble and fail in the trying day. We must improve upon the growing season, which will soon be past, lest we be rooted out as cumberers of the ground, to be destroyed for not having borne the fruits of holiness. Self-examination is a very important duty in the work of sanctification. By it we discover our sins, that we may overcome them; and those who have attended to this duty faithfully know that it is not done in a moment, and that it must be oft-repeated. Sanctifying faith is operative; it is accompanied by, and is seen in, good works. James 2:17–26. It lays hold of Christ for pardon and overcoming grace more than once or twice. So with the exercise of prayer and of other means of grace. The relations that we sustain to the law of God and the office of that law prove sanctification to be a progressive work. To be cleansed from sin, we must know what sin is, and we must know what is right, that we may perform it in forsaking sin; and “by the law is the knowledge of sin.” Rom. 3:20. “Sin is the transgression of the law.” 1 John 3:4. The law approves every virtue and condemns every sin. It is the moral rule of righteousness. Ps. 119:172; Isa. 51:7. It is spiritual (Rom. 7:14), governing our spirits and thoughts as well as our actions. Viewed in this light, the law is very comprehensive, so that David could say of it, “Thy commandment is exceeding broad.” Ps. 119:96. “Open thou mine eyes, that I may behold wondrous things out of thy law.” Verse 18. Of the godly man he says, “In His law doth he meditate day and night.” Ps. 1:2. Does he thus meditate simply for amusement? Nay, verily, but to review old duties and discover new ones, and to advance the work of sanctification. Other plain and direct Bible declarations support us, refuting the doctrine of instantaneous sanctification; but we have space to present only a few. “Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” 2 Cor. 7:1. This language was addressed to those who were sanctified, and called to be saints. 1 Cor. 1:2. These very persons were exhorted to perfect holiness (or sanctification, French translation). The expression, “perfecting sanctification,” implies a work commenced, which must be completed. Again: “Let us go on to perfection,” i.e., complete sanctification. Heb. 6:1. Here was a work begun among the pious Hebrews which must be completed by going on, by making advancement. Another strong argument in favor of progressive sanctification is derived from the experience of the most pious characters of the Bible. Job, as we have seen, looked beyond his trials for a greater degree of purity of character than he already possessed. Moses, from being a very rash man, through a series of sanctifying trials became the meekest man of his day. The apostle Paul, whose advance in the work of sanctification was so rapid that he could exhort others to follow him (1 Cor. 4:16, etc.), after years of progress, said, “I die daily.” 1 Cor. 15:31. And again: “Not as though I had already attained, either were already perfect; . . . but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” Phil. 3:12–14. Can we expect to advance faster than this devoted servant of Christ? Daniel and John were greatly beloved of God, yet even in vision, when filled with a reverential sense of the glory and holiness of the eternal world and heavenly beings, they both showed the need of further advancement in holiness. Daniel, giving his view of himself, said: “My comeliness was turned in me into corruption,” etc. Dan. 10:8–11. And John, in vision, was mildly reproved for a lack of discrimination in his acts of veneration. Rev. 22:8, 9. How can men, in view of such palpable proofs against instantaneous sanctification, claim that they were wholly sanctified on a certain occasion, and that they have ever since lived without sin, and in the enjoyment of perfect love? I write with due respect for honest people who thirst after holiness, yet have partially received this doctrine in consequence of not understanding the Bible view of the subject; and I earnestly desire that this article may help to tear away the veil that many weave out of this doctrine to hide the deformity of their characters. I also hope to be benefited myself in reviewing170and applying to my own case the duties and tests of Bible sanctification. Several years have passed since I wrote a treatise on sanctification, agreeing with this article; and the series of purifying trials through which I have since passed has convinced me that I then had unsanctified traits of character that I did not fully see, and that I was not so far advanced in the work of sanctification as I thought I was. May God be merciful, and help me, as well as my readers, to be thorough. The following tests may help us to determine whether or not we are walking in the way of sanctification, and to what extent:— 1. Do I cherish a love for the Bible that will prove a complete safeguard against neglecting its frequent and regular perusal, with a desire to understand and practically carry out its teachings? 2. When I come to those portions of the Bible that may be termed present truth, because they apply especially to the present time, faithfully exposing the sins of the age, showing our dangers and duties with reference to solemn and momentous events that are impending, do I embrace them as heartily as I do generally-received truths of the Bible, against which no special opposition is raised? 3. Have I heartily repented of all my known sins, exercised faith in Christ, and been baptized, thus becoming a child of God? 4. Do I delight frequently and regularly to attend to the duties of prayer and self-examination? Or are these duties insipid to my spiritual taste? Are they tiresome, and frequently neglected? 5. Do I still retain my first love? Or have I to repent of having lost it? Rev. 2:4, 5. 6. As love for God and our neighbor consists in keeping God's commandments (1 John 5:2, 3), can I be said to enjoy perfect love if I knowingly, carelessly, or obstinately break any of God's commandments? 7. Do I, when the holy Sabbath comes, find it easy and a pleasure to break away from worldly cares, and consecrate the day to the Lord in memory of his rest, in the contemplation of his exalted attributes as manifested in his wonderful works, and with love, gratitude, praise, and adoration for his amazing love and all his rich benefits? If I do not find this work easy, have not self and self-interests taken too much of my attention, strength, and affection through the week, and do I not come far short of loving God as much as I should? 8. Knowing that those who love God and their brethren love to commune with them, do I sufficiently appreciate this communion in the public services of the house of God? Do I let nothing except impossibilities keep me from securing it? 9. Am I punctual in attending to the ordinances of the Lord's house, and to all the means of grace? And as I attend to the ordinances,—partake of the emblems of the broken body and spilled blood of the Saviour,—can I say that I am so far advanced in sanctification that there is no further need of self-abasement, confession of sins, and pleading for pardon and overcoming grace? 10. Can I truly say that I love the Lord with all my heart (always giving him my best affections)? With all my soul (life—squandering none of my vitality for selfish purposes)? With all my strength (even strength invested in property that properly belongs to him, if it has been withheld)? And with all my mind, all my mental powers being used to his glory? 11. Do I love my neighbor as myself, looking for his interest and prosperity, spiritual as well as temporal, as I do for my own, doing unto him in all things as I would that he should do unto me? 12. Am I willing to lay down my life for my brethren (1 John 3:16), and (which comes before this) to bear with them and suffer from them, waiving my feelings, denying myself, sacrificing, even when unappreciated and ill treated, that they may be saved? 13. Do I love my enemies with that love with which Christ has loved me? Or do I simply love those who love me, evincing selfish love, or rather selfishness? 14. Do I do all that I can by the use of my talents, means, influence, and by all possible efforts, to advance the cause of God in pushing forward the work of saving men? 15. Do I love purifying trials, counting it all joy when I fall into divers temptations, rejoicing in tribulations (James 1:2; Rom. 5:3), in short, in the suffering part of religion which is so unpopular and so low in the spiritual market? Or do I try to evade this important means of sanctification, and murmur when it is applied to me? 16. Has patience, with me, had its perfect work, so that I never give way to impatience, and am perfect and entire, wanting nothing? James 1:4. 17. Do I ever speak improperly, and never offend in word, being entitled to the appellation of “perfect man”? James 1:26; 3:2. 18. Do I always master my appetites and passions? Or do they often or occasionally master me? 19. Am I temperate in all things? 20. Do I rejoice at the prosperity of others, whether in temporal or spiritual things, as I do when I am prospered myself? Or do I envy the prosperity of others? Oh, the base, deceitful, and hateful workings of envy, a trait which originated with Satan, and in some degree has ever since been exercised by men in destroying the innocent! Am I entirely free from this criminal and most hateful trait of character? 21. Do I love counsel and reproof? Or do I shun, repel, and despise these necessary means of sanctification? Surely, if I am wise and without sin, I shall not be hurt by counsel, nor even by false accusations and abuse. 22. Do I feel elated when praised and promoted, and experience mortification and insupportable uneasiness when abused and slighted? If so, self is not dead, and pride has a place in my heart. 23. Do I never give way to unbelief, “the sin which doth so easily beset us”? Heb. 12:1. 24. Do I realize more and more of the presence and aid of the Spirit of God in convincing me of sin and righteousness, as well as in comforting me, as I overcome sinful emotions? Or do I have to complain of destitution in this respect? If so, how can I speak of advancement in the work of sanctification, or of entire sanctification? 25. And finally, the end of sanctification being exemption from sin in the practice of holiness, as I come before the mirror of God's law, do I find myself free from the sins it condemns, and do I perform the duties it enjoins? Have I no other gods before the living God? Do I give my best affections to any creature, or to any created thing, or to the fruits of my thoughts or physical actions? Do I ever worship the work of my hands, or objects that I have obtained? Do I ever mention God's name or sacred things carelessly and without proper reverence? Do I consecrate to God his holy rest-day, not making it simply an animal rest, but devoting it wholly to the Lord in occupations designated by his word? Do I invariably honor my parents and superiors? Do I pay a strict regard to the lives, chastity, reputation, property and interests of others, never harboring, nor expressing, nor acting out hatred, impure, obscene thoughts, deceit, nor covetousness? Is my life in strict harmony with this searching, perfect, unerring rule of holiness? Let us never boast of perfect love and entire sanctification until we stand clear before all these and similar tests of Bible sanctification. Those who are the farthest advanced in sanctification are the last ones to boast of it. As they draw near to God, and get a clearer view of Jesus, the perfect Pattern, they see defects in their characters and the importance of making greater efforts to overcome them. Those who boast of their attainments evince a lack of meekness, and show that they have had but an indistinct view of Jesus. We should not be discouraged in view of the magnitude of the work yet remaining to be done. God, who has called us to the work, is faithful, and able to help us perfect Christian character. As we heartily repent of our known sins, endeavoring to get a further insight into our true condition, the blood of Christ cleanses us, and the Spirit of God helps our infirmities, removing sin from our natures and practices. And as our day, so shall our strength be. The grace of God is sufficient, and we may come off victorious through our Lord Jesus Christ. The precious blood of Christ also cleanses those walking in the way of sanctification from those sins of ignorance that they have had no opportunity to see and directly repent of, and should they die without a knowledge of these sins, the righteousness of Christ would be imputed to them, and they would be accounted holy, Christ being unto them sanctification as well as justification, with reference to these sins, as well as with reference to those of which they have repented. But the blood of Christ never cleanses from known sins that are not repented of and turned away from, so that persons dying in those sins cannot expect to be classed by the Lord among the pure and holy, to share with them in the reward of the righteous. Anciently, when the priests or the people obtained a knowledge of their sins of ignorance, they were required to repent of the same and exercise faith in Christ for pardon. This they did as they offered their sacrifices. Lev. 4, etc. And under this economy Inspiration says: “The times of this ignorance God winked at; but now commandeth all men everywhere to repent.” Acts 17:30. “For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins.” Heb. 10:26. No cleansing, no pardon on the part of Christ and the Father. “Jesus said unto them, If ye were blind, ye should have no sin; but now ye say, We see; therefore your sin remaineth.” John 9:41; 15:22, 24. How can such claim that they are holy, without sin, and that Jesus has saved them? The doctrine of instantaneous sanctification being anti-scriptural, its tendency and fruits must be evil. 1. It tends to discourage a class of conscientious persons, who, being measurably influenced by it, but still seeing defects in their character, and seeing no point in their experience where they could say, I am perfect, are in danger of concluding that they know nothing of religion, while they may have actually made progress in the work of sanctification. 2. It leads some who perhaps have sometime commenced to lead a Christian life, but have gone back instead of going forward, who have large self-esteem and but little conscience, to overlook evil traits in their characters that will prove their ruin unless they are overcome. 3. It leads those who receive it not to attach proper importance to personal efforts and good works; for it brings the matter to a point so small that it precludes the possibility of thinking or doing much. So the easy conclusion is reached that if God does such a great work almost, if not quite, independently of our actions, personal efforts are of but little consequence. 4. It shuts out important truths and duties, the person reasoning thus: If I was wholly sanctified and saved years ago, before I had any knowledge of these truths, what need is there now of my receiving and practicing them? Thus it arrays itself against the Almighty, who certainly represents that the truths for our time are necessary for our sanctification. 5. It retards, and when fully received, stops the work of sanctification, even on the supposition that in some cases what is called instantaneous sanctification and complete sanctification is a part of sanctification. For with the impression that a part of sanctification is the entire work, how can one be persuaded to perfect holiness? 6. It is a prominent cause of fanaticism, especially with those who are eccentric and are governed more by feeling than by sound reason. Religion is a reasonable thing, calling into healthy and harmonious exercise all the powers of body and mind; but instantaneous sanctification is unreasonable as well as anti-scriptural. Wrapping itself in an unaccountable mystery, it blinds the eyes of the understanding, dethrones reason and supersedes the rational use of the mind. Keeping the mind centered on a point—a special or supposed blessing—gives very narrow views and makes the recipient of the blessing one-sided. Allowing the feelings to take the lead and bring disorder into the soul, grieves away the Spirit of God, and the way is opened for strange feelings and disorderly spirits to come in, and fanatical results follow, which Satan has used deceitfully but effectually to disgrace Christianity. 7. As this doctrine is but a part of that easy theology which is fast becoming popular, because it goes around sins without reproving them, and makes conversion a mysterious something that comes upon a man and transforms him without his knowing how it is done, or something that is done so easily that the man of sin need not die (for it is unpleasant to die), so that men may enter the church reformed in name, but not in reality,—it is very evident that it is an invention of Satan to quiet men's consciences when they should be aroused; to help swell the cry of peace and safety when sudden destruction is about to come on the sinner, whether in Zion or out of Zion; to hide sins of the deepest dye, and fasten on men under the pious garb of the very essence of religion a terrible self-deception which we fear, with many, will be broken only when the awful judgments of Jehovah shall bring to light the soul-polluting, deceptive, and hidden works of darkness and dishonesty before sinner, saint, and holy angels.