THE SECOND CRISIS IN CHRISTIAN EXPERIENCE
05 -- NOT SANCTIFIED WHEN CONVERTED
It is folly to claim an experience that is unscriptural.
Yet, whenever the doctrine of entire sanctification as a second work of grace
is proclaimed, we constantly hear people – even preachers -- say, they were
sanctified when converted. We insist that such a claim is wholly unscriptural
and, therefore, untrue. God never does things contrary to His Word.
That some persons may be sincere in their claims, we do not
deny; but if they will look into the Scriptures and walk in the light, they
will soon discover their mistake, for not only is the claim unscriptural, but
contrary to their own heart experience, and the facts in their own lives. We
are persuaded that no Christian has lived in the experience of regeneration any
considerable length of time without finding that there was yet a something
within that was contrary to their new life; that when they would do good, this
evil thing was yet present and gave them battle; that since they were converted
they still have felt the stirrings of carnality, in the form of anger, pride,
fear, self-will, envy, peevishness, doubts, etc., etc. Frequently we have
helped persons to see they were not sanctified when converted by simply asking
one question with reference; to this fact: "Have you not felt any of those
things stirring in your heart since you were converted?" They may not
manifest themselves violently, or gain the mastery as they once did, but they
nevertheless exist, and frequently bother and badger and hinder in the
experience of the justified. This alone proves that the soul was not sanctified
when converted.
As Mr. Wesley has said, "Sin does remain in one that is
justified, though it has not dominion over him. For he has not a clean heart at
first." (Wesley's Journal, June 24, 1740.)
Aside from the fact that not one single command, or call, or
promise of sanctification in the Scripture is ever given to a sinner, but in
every instance to God's own people, there are a number of reasons why the soul
should not be sanctified when converted.
First, the sinner knows nothing about sanctification, and
has never felt any need of sanctification. The thing that troubles every sinner
is the guilt and condemnation he feels for sins committed; and what he wants
and must have is mercy, and the forgiveness of the many sins he has committed.
The one cry of a truly penitent soul is, "God be merciful to me, a
sinner." And though preachers insist they were sanctified when converted.
and deny the teaching of a second experience, they themselves could not be
persuaded to give an invitation to sinners to come forward and seek
sanctification. It occurs to us, that if sanctification was for sinners, they
should be told about it, and urged to seek it. If God were to sanctify a sinner
he could have no appreciation of the same, as he had never felt any need of it,
and consequently had not sought it.
A second reason why God does not sanctify a soul in
regeneration is because a sinner cannot meet the conditions for sanctification.
The conditions upon which a soul is regenerated are repentance toward God and
faith in our Lord Jesus Christ; but those are not the conditions of
sanctification at all. The requirements for sanctification are an unconditional
consecration – the presenting of one's self as a "living sacrifice, holy,
acceptable unto God." A sinner, being dead in trespasses and in sins could
not possibly present himself a "living sacrifice;" only such as have
previously been quickened into newness of life, and so have been made alive
unto God can present themselves a living sacrifice." Every sinner is a
rebel against God; a rebel can only surrender. The call to consecration in the
Scriptures is not given to sinners. The apostle said, "I beseech you,
therefore, brethren, by the mercies of God, that ye present your bodies a
living sacrifice." There is a vast difference between the surrender of a
conquered rebel and the glad, free-will consecration of a person who has the
love of God in his heart.
A third reason why God does not sanctify us when He converts
us is because, in some respects at least, the work wrought in justification and
sanctification are antipodal -- are direct opposites. In justification there is
a quickening and making alive process, while in sanctification there is a
crucifixion, which means, put to death. In justification the spiritual and
moral sensibilities are quickened and made alive unto God; in sanctification
"our old man" -- our carnal sensibilities, are crucified and put to
death. The one is putting on the new man; the other is putting off the old man.
These two experiences deal with two different hemispheres of our nature; the
one with sin as an act; the other with sin as a nature; the one with sins
committed; the other with the sin principle inherited.
The very metaphors employed in the Scripture setting forth
the experience of sanctification all indicate that it must take place
subsequent to the new birth. Such terms as "circumcision,"
"married," "baptize" with the Holy Ghost, etc., all teach
the second work of grace. In the nature of the case the child must be
"born" before it can be "circumcised," "married,"
or "baptized;" this is just as true in the spiritual as in the
natural realm.
There is absolutely no method of interpretation that can
make the birth of the spirit and the baptism with the Spirit identical. A birth
is not a baptism; and a baptism is not a birth. They are two distinct and
separate things, and mark different epochs of Christian experience. Concerning
the gift of the Spirit, Jesus said, "Whom the world cannot receive "
John 14:17. No man is eligible to the gift of the Spirit until after he is
adopted into God's family, and so ceases to be of the world.
Occasionally we meet those who will admit that others have received
sanctification as a second experience, but they themselves were more fortunate
and were sanctified at the time of their conversion. This is frequently the
attitude of ministers who have members in their churches who profess the second
work of grace; they do not want to antagonize them, nor seem to be arrayed
against the work of sanctification, but they do not believe in being a
"stickler for terms;" they believe in being "liberal" and
"broad" and "believe in sanctification;" but they
themselves "got it all" when they were converted. Thus they hope to
carry favor with the holiness people, and yet not give offense to any who might
not believe in sanctification as a second work of grace. It is well to remember
in this connection that God does not have two or three ways of converting
people; that He has method and system, and is governed by law in the spiritual
world just as in the natural world. It is, therefore, not a question of what he
could do, but what He does do. While we admit that the manner of approach, and
the subsequent manifestations of the experience vary, we would insist that so
far as the work divinely inwrought in the soul at the time of conversion is
concerned, it is precisely the same in every case. He does not forgive all the
sins of one, and just forgive half the sins of another; or partially quicken
one and fully quicken another; or partially adopt one and fully adopt another,
etc. Exactly what He does for one in justification He does for all; no more and
no less. With Him there can be no partiality; hence if one could truly lay
claim to being sanctified at the time of conversion, all converted souls would
have the same experience. But, as we have shown, such a claim and such teaching
is wholly unscriptural, unreasonable and contrary to universal Christian
experience. What it has done for them, and who are laboring to bring others
into the experience of sanctification are the persons who themselves sought and
obtained the experience subsequent to regeneration. The people who say they were
sanctified at the time of their conversion never confess it, only when cornered
in a second blessing holiness meeting, and then frequently become irritated and
disturbed when others seek the experience who feel they did not have the good
fortune of being sanctified at the time of their conversion. Why should it be
thus with them if they themselves are in the experience?
"Christ also loved the church, and gave Himself for it;
that He might sanctify and cleanse it." "Let us go forth, therefore,
unto Him without the camp, bearing His reproach."
