REFUTATION OF THE DOCTRINE OF INSTANTANEOUS SANCTIFICATION.
By D. T. Bourdeau
1. “The blood of Jesus Christ his Son cleanseth us [now, present tense] from all sin.” 1 John 1:7. Answer. The whole verse reads: “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.” Here is something else in the present tense,—a condition to be complied with on our part; we are to walk in the light as God is in the light. This is not sitting down and sleeping, waiting for God to do it all. The condition embraces all the duties of the Christian. As we perform these, the blood of Christ cleanses us from all sin. 2. Your views of sanctification make salvation depend too much on works, on obedience to the law. Paul says: “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.” Eph. 2:8, 9. Ans. We never teach that salvation depends on our works in the sense that our works merit for us salvation. We are saved from sin, the transgression of the law (1 John 3:4); but the law of God, that we have transgressed, being perfect, our best acts of obedience can no more than meet its present demands, so that it is impossible to perform works of supererogation with which to meet its demands in the past and cancel our former transgressions. We cannot by our works merit salvation from our past sins, not even by the mental act of faith. It is what our faith takes hold of, it is Jesus who saves us. Salvation is by grace, the unmerited favor of God through Jesus Christ. But the grace of God that brings salvation does not work and reign through sin, but through righteousness. Rom. 5:21. It teaches us in the strongest possible manner that we should overcome sin and live righteously. Titus 2:11–14. Indeed, having removed our guilt from us, as we have repented and exercised faith in Christ for justification and pardon, its power and efficacy are displayed in helping us to conquer the remains of sin in us, and to live in obedience to the holy law of God. There are duties and conditions for us to perform, in order to be cleansed and saved from our past sins by the grace of God, and in performing these duties, we co-operate with God in the sanctifying process, and work out our own salvation. Christ and the apostles never met the question, “What must I do to be saved?” with the answer, “Do nothing at all.” The nature of our characters is determined by our works, and according to our works shall we be judged. 3. Sanctification, as well as salvation, is often spoken of in the Bible as a thing accomplished, as in the expressions, “Ye are clean through the word which I have spoken unto you” (John 15:3); “To them that are sanctified in Christ Jesus” (1 Cor. 1:2); “They who are sanctified” (Heb. 2:11); “By the which will we are sanctified.” Chap. 10:10. Ans. Sanctification, as well as salvation, is spoken of in the Bible in regard to individuals, apostolic churches, etc., as past, present, and future, referring to what is or has been done, what is being done, and what is to be done. Now this mention of the subject cannot be accounted for on the theory of complete instantaneous sanctification. To those who adopt that theory, there must be contradictions on the subject. How could sanctification, with the same individuals or churches, be complete and entire this moment, and yet remain to be effected? But with the idea of progressive sanctification, all is plain and harmonious. Take, as an illustration, the above texts. 1. The very ones to whom Christ says in John 15:3, “Ye are clean through the word which I have spoken unto you,” he prays for in chap. 17:17, saying, “Sanctify them through thy truth.” 2. Those whom Paul pronounces sanctified in 1 Cor. 1:2, he speaks of in the next clause as “called to be saints,” and then to “perfect holiness,” or sanctification. 2 Cor. 7:1. Although Paul says to the Hebrews, “We are sanctified,” etc., (placing himself with them), yet he exhorts them by saying, “Let us go on unto perfection.” Chap. 6:1. Such proofs could be multiplied to a great extent. Salvation is conditional, and relates to our past sins. The work of salvation will be completed at the coming of Christ. At conversion we obtain a great deliverance. We are then released from our past sins, and a mighty blow is struck at sin in our natures and practices, and should we die at that time we should be saved at the coming of Christ. Read 1 Pet. 1:5; Isa. 25:9; Heb. 9:28; 1 Cor. 15:23, 51–58. We are saved “by hope,” and it is those who persevere unto the end who shall finally be saved. We need to be saved from sins committed after our conversion as much as we do from those previously committed, and repentance and faith precede the assurance of salvation in our probationary state. We should work out our salvation, not only by retaining the victory obtained at conversion, but also by advancing in the work of sanctification. It is not sufficient to be able to say that we were saved at conversion; we must also be able to say, that we know we are saved by grace now; for we improve upon the grace of God in working out our salvation. We have the same hatred for sin that we had at conversion. We exercise the same living faith that we then exercised. We have the same disposition to grow in grace, in the knowledge of the truth, and in sanctification, that we then had. If it was necessary to hate and forsake our sins at the time of conversion to be able to say, “We are saved by faith and by the grace of God,” can we now say, “We are saved,” if we love sin, and sin voluntarily or willfully? 4. “He that committeth sin is of the devil.” 1 John 3:8. Ans. A strong charge against Christians who believe in progressive sanctification! Yet this is the use made of this text by advocates of the opposite doctrine. The apostle is speaking of the children of the devil, or sinners in the common acceptation of that term, and the children of God, those who are born of God, or converted. Verses 9, 10. Therefore the expression, “He that committeth sin is of the devil,” is equivalent to, “The sinner, who, not having repented of his sins and believed in Christ, sins habitually, loving sin, is of the devil.” Those who are converted, and are the children of God, do not thus sin; yet they sometimes sin through weakness unintentionally, and while trying to overcome; as, for instance, through impatience; and they heartily repent as soon as they have done wrong. To such the same apostle says: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.” 1 John 2:1. What use have those who boast of having lived years without sinning for this petition of the Lord’s prayer, “Forgive us our debts, as we forgive our debtors”? 5. “It is God which worketh in you both to will and to do of his good pleasure.” Phil. 2:13. Ans. This text is preceded by these words, “Work out your own salvation with fear and trembling,” showing that our personal efforts are of importance. Here the duty of working is enjoined by a command; but it is evident that we must depend on God for the ability to do his will. How does God work in us to will and to do of his good pleasure? He first enlightens our minds by his word and Spirit, and he then places before us motives that are calculated to lead us to choose the way of life. He invites us by his love and his Spirit, and as we yield our wills to his, he strengthens them for the right. As we improve upon the light and strength he gives us, he continues to work in us in giving us further strength. But at each step, from the commencement of the work of God in us to the close of that work, we can, by rebelling against God, deprive ourselves of the grace of God, and stop the work that he has begun for us (Heb. 12:15); not that we are mightier than God, but God cannot save us against our wills. Let us see if this is not the truth. When God enlightens us, is it not possible for us to choose darkness rather than light (John 3:19), and turn away from the truth? Did not the fallen angels do this? and have not the majority of men done the same since the fall of Adam? When God invites us by his Spirit, is it not possible for us to despise his invitations and grieve his Spirit? If this is not true, why does he say to the wicked, “Because I have called, and ye refused; I have stretched out my hand, and no man regarded.” Prov. 1:24–33. And why does God exhort us not to quench the Spirit? 1 Thess. 5:19. When God presents to our consideration motives to lead us to choose him as our portion, is it not for us to decide whether we will or will not let those motives have their desired influence on our hearts? Josh. 24:15. When God gives us the ability to decide for the right and walk according to his will, is it not for us, to say whether we will use that ability, or whether we will reject the counsel of God respecting us by placing our wills as an obstacle in the way of his performing his work in us? Luke 7:30. The work of God in his children is seen in their conduct. How different are the teachings of the apostle in the passage under consideration from the theory that represents that God works in us to will and to do independently of our efforts, and that we must wait, wait, wait, for God to do for us what he has already, by his grace, given us the power to do for ourselves! This theory hardens hearts and calms souls in indifference and sin. It is a cry of peace and safety, which, in many cases, serves as an excuse to cover sin, and will bring on many a fatal slumber, from which they will awake only to meet a terrible retribution. If God sanctified and saved us independently of our efforts, he would, being no respecter of persons, sanctify and save all mankind. As to whether God will finish his work in us, that will depend on the use we make of the means and strength he gives us, that we may submit to him and do his will. God will never bend our wills. We can brace ourselves against the will of God and harden our hearts by sin (Heb. 3:7–13), or we can, by grace, submit our wills to the will of God. If we do this, improving upon the grace he gives us, nothing will separate us from the love of God, and we shall be more than conquerors through Him who hath loved us. “Gather yourselves together [examine yourselves, French translation], yea, gather together, O nation not desired; before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness; it may be ye shall be hid in the day of the Lord’s anger.” Zeph. 2:1–3.