Part 7 (2/2)
Every propensity and appet.i.te is now restored to its condition of purity, in which it was created before sin entered into the world, but yet we are human. Sanctification does not destroy our human nature, but simply brings it into easy control, with every propensity in harmony with the design of its Creator. But we are yet in this world and the creature--our physical nature--is yet subject to vanity.
Satan with all his malicious and crafty devices is lying in wait to deceive and lead astray. He comes to us and appeals to our physical nature in many respects, and it is necessary that we keep in a watchful and prayerful att.i.tude ”lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.”--2 Cor. 11:3. Even through our appet.i.tes would Satan gain the advantage over us, and finally bring us into bondage, if he were permitted to do so. In this respect the apostle Paul kept his body under and brought every appet.i.te and propensity into subjection to serve him, rather than he should serve them, and all his ransomed powers were bent upon his faithful obedience to the one object of his existence--the ministry of the gospel.
Ques. Can a person lose the experience of sanctification?
Ans. Yes, it is possible to lose it.
This experience does not place us beyond temptation. It only fortifies us more strongly against the world, the flesh, and the devil, and greatly diminishes the probability of falling.
Ques. Does not the word of G.o.d teach that ”Whosoever abideth in him sinneth not”; and ”Whosoever is born of G.o.d doth not commit sin”?
Ans. Yes; this is certainly true. There is no possibility of sinning in Christ. It is only when a person gets out of Christ that it is possible to commit sin. The term ”born of G.o.d” includes both justified and sanctified. No justified person can commit sin and retain the justified experience; therefore, no one who is born of G.o.d and retains this divine relations.h.i.+p in him will sin. Everyone who commits sin must do so outside of this life in G.o.d. The apostle John says, ”Whosoever sinneth hath not seen him, neither known him,” which signifies that in the act of committing sin a person gets entirely outside of Christ. In such an act he has not seen, nor known him. The apostle also says concerning those who are born of G.o.d, that they ”cannot sin,” because they are ”born of G.o.d.” This statement agrees with the one just quoted, and proves that it is not possible to commit sin in Christ; but it does not infer that it is not possible to get out of Christ and commit sin. The expression ”cannot sin” simply signifies that there is no disposition in the heart to commit sin. We are constrained by love to him who gave his life for us, to do nothing to displease him. We have the privilege and power to displease him if we will, but we have no will to do so. We ”cannot” do it and abide loyal to him. A mother may be requested to take a weapon and slay her child, but she at once answers, I cannot! Yea, she can if she will; but the answer would in every case be repeated ”I cannot!” It is not difficult to see why she cannot do such a deed. She has no disposition to do so, even though she has the power to do it. Her love for her child renders it impossible so long as that love continues.
Ques. Can a person be restored to this experience of sanctification if it should be lost?
Ans. Yes, by complying with the conditions; but the same act of sin which would cause us to lose our experience of sanctification would also forfeit our justification, and bring us into condemnation. Therefore the conditions necessary to get back into Christ would be first, repentance and faith; then by a definite consecration, or a renewal of our consecration which has been broken, and a definite faith in the all-cleansing blood of Christ we will be restored to sanctification.
Ques. In case a person shall unfortunately sustain such a loss, how long would it take to become restored?
Ans. Just as long as it would take to meet the conditions. No one in such a case should wait an hour, but knowing just what conditions are required, they should be complied with at once.
Ques. How can we understand the seventh chapter of Romans to harmonize with the doctrine of holiness?
Ans. From the seventh verse of this chapter the apostle describes his experience when under the law, before he had been brought into the grace of G.o.d. From the seventh to the fourteenth verse he speaks of his experience, making use of the past tense. From the fourteenth verse through the rest of the chapter he makes use of the present tense, but still continues the description of his past experience.
It is held by holiness opposers that this chapter is a description of the apostle's experience under grace, and that this is the highest possible experience attainable in this gospel dispensation. But such an experience is not consistent with grace at all. If this were all that grace can do, there would be no encouragement in it for any one to accept. No sinner could do worse than the experience described here, except that he might deliberately choose to sin and do everything wrong.
This chapter describes the sinner as having a desire in his mind to do right but no power within him to carry out his desires, in any respect.
He is awakened to the requirements of the law of G.o.d, but finds he is held fast by another law which holds him with such power as to render him helpless, utterly helpless, to do anything good. This does not apply to the justified experience under grace. It applies perfectly to that under the law, because the Mosaic law had no other power, nor design, than to awaken the conscience; and this is just what the apostle here describes concerning himself ”For I was alive without the law once: but when the commandment came, sin revived, and I died.”--Rom. 7:9. He died in trespa.s.ses and sin. This was the condition of all men under the law, and this is where grace found the world. ”Now we know that what things soever the law saith, it saith to them who are under the law that every mouth may be stopped, and all the world may become guilty before G.o.d.”--Rom. 3:19.
Ques. Is every child at birth sinful by nature?
Ans. The race of mankind has descended from Adam through Seth, who was born not in the image of G.o.d as Adam and Eve were created, but in the image and after the likeness of Adam as he was after the fall. It is evident that our first parents lost the image of G.o.d through their disobedience, and it is also evident that this image of G.o.d has never been regained through the first Adam. The word of G.o.d plainly teaches that Christ, the second Adam, is the image of G.o.d, and by the power of his redemption grace, he will restore this image to every son and daughter of Adam's race who will meet the conditions for the same. The first Adam is depraved and a sad failure. He has no power within himself to change his moral condition. The second Adam (Christ) is a glorious success. He possesses all the moral characteristics of purity and holiness that the first Adam did before the fall, and also has the power to impart this image of G.o.d to all who come to him.
The image of Adam is entailed upon the race through the fall, and evidently, though mysteriously, affects mankind through the natural law of generation. The image of G.o.d is provided for the race through redemption in Christ, and is imparted to each individual through the divine law of regeneration and its accompanying grace. It is compatible with the word of G.o.d, with reason, and with observation, that every child born into this world through the natural law of generation, very early in life in a greater or lesser degree manifests some of the characteristics of this image of Adam. Just how, when, and where the child partakes of this nature would be a subject of conjecture and speculation. The psalmist says he was conceived in sin and shapen in iniquity (See Psa. 51:5.) and according to the condition of the unregenerate world this is as true today as it was in the days of David.
The innocent child, of course, is not accountable for this inward condition of its nature, but as it grows to the age of accountability it becomes an easy prey to the powers of sin because of this condition.
While innocent, it is unquestionably acceptable in the sight of G.o.d and comes under the provisions of the redemption of Christ unconditionally: for ”sin is not imputed where there is no law.”--Rom. 5:13. The apostle says ”I was alive without the law once; but when the commandment came, sin revived, and I died.”--Rom. 7:9. He no doubt had reference to the innocent period of his life. The principle of sin was in his nature, but ”without the law sin was dead”; it had no power to bring him into condemnation. As soon, however, as he became able to know what the law required of him, sin revived and made him a transgressor by causing him to disobey the commands of G.o.d. There is no room to question the fact that sin was in his nature; for he plainly states it so, and the expression, ”sin revived” indicates that it had been in him during the period of his innocent state.
CHAPTER XIII
Personal Experience
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