As long as our will is kept in line with the will of G.o.d the Holy Spirit will abide. The word of G.o.d says, "Greater is he that is in you than he that is in the world," and, "No man can enter into a strong man"s house and spoil his goods, except he will first bind the strong man." The strong man--the Holy Spirit--is in his own house, and it is impossible for sin to enter in unless we by our own will consent to it. The word of G.o.d speaks of the Holy Spirit as the seal. This thought is practically ill.u.s.trated by the common use of a seal in canning fruit. We may be ever so careful with fruit in getting it properly prepared for the can, but if we set it away without the seal, it will not be long until the fruit is spoiled. It requires the seal to keep the fruit from spoiling. There is something in the air which, if not excluded, will spoil the fruit.
The use of the seal is to exclude the air.
So it is with our heart. Justification inducts us into Christ; sanctification purifies our hearts and seals us in him; now when sin would come in contact with our hearts and defile it, there is something there, the Holy Spirit, the seal, which keeps sin from entering in. "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."--1 John 1:7. Notice the word "cleanseth." It is in the present tense. By our walking in the light, which signifies our perfect obedience continually to all the known will of G.o.d, our heart is kept in line with G.o.d"s will and hence under the provisions of his grace--the sin-cleansing blood of Jesus. Thus the perpetual cleansing keeps our heart pure. By the inwrought work of sanctification we =obtain= this purity, and by our obedience to G.o.d, walking in the light, we =retain= it.
In this blessed grace, no evil thought can enter our heart unless by our consent. We have willed it so that we forsake all sin and turn to G.o.d; thus his grace of justification has found its way into our heart. Then by a definite consecration we willed it so that the cleansing blood of Jesus should purify our heart from inborn depravity, and his grace of sanctification has found its way within, and has brought the glorious heavenly guest, the Holy Spirit, there to abide. Now as we continue to walk in this light we are kept from sin. By our will we either open or close our heart toward G.o.d. The will is the entrance and door. The grace of G.o.d is free, and more abundant than the sunshine that lights and warms this earth. All of this sunshine may be kept out of the room if we will to have it so. We can darken the windows and doors, and keep every ray of light out, or we can have abundant sunshine if we will, by simply removing the obstacles. So it is with the illimitable grace of G.o.d. If we open up wide the door of our heart--our will--and keep it open continually, the grace will flow in and keep out everything that is not like heaven. "For G.o.d, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of G.o.d in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellency of the power may be of G.o.d, and not of us."--2 Cor. 4:6, 7.
If we close the door of our heart toward G.o.d, it will be opening it toward sin, and the result will be darkness. Depravity will at once have entered in, and then as every evil thought comes into the mind it will find no obstruction to its way into the heart, where it will find a fruitful soil in which to germinate and bring forth evil work.
Ques. Does not the word of G.o.d say that "from within, out of the heart of men, proceed evil thoughts," etc.?
Ans. Yes, this is true; but we must consider what kind of heart Jesus is speaking about. Let us turn to Mark 7. The Pharisees and certain scribes found fault because they saw some of Jesus" disciples eat bread without washing their hands; not that their hands were not clean enough to eat with, but because they did not serve the traditional ceremony, thinking that thus the hearts of the disciples were defiled, but Jesus explained that nothing can defile the heart except that which enters into it. Ver.
19. "And he said, That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornication, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, and defile the man."--Verses 20-23.
We see that this is a true picture of the unregenerated heart, which has no good thing in it. We also see that it is not an evil thought presented to the mind from without which defileth the man, but it is the evil thought that comes from within a corrupted heart. There are two sources of evil thoughts. 1. The devil himself directly. 2. A corrupt, unregenerate heart, which is a hotbed and nursery of the devil. From either of these outward sources evil thoughts may be presented to the mind of a child of G.o.d, but from neither can our hearts be defiled if they are brought into captivity and banished, as will be the case with every obedient soul.
Ques. Is not every mistake a sin?
Ans. No; there are many mistakes which are not sinful. There is no doubt that every sin is a serious mistake, but G.o.d"s people do not make such mistakes. The word of G.o.d teaches what sin is, and if we abide in Christ we will not commit sin. The scriptural definition of sin will help us to understand this. "Therefore to him that knoweth to do good, and doeth it not, to him it is sin."--Jas. 4:17. "All unrighteousness is sin."--1 John 5:17. "When l.u.s.t hath conceived it bringeth forth sin."--Jas. 1:15.
"Sin is the transgression of the law."--1 John 3:4. "Whosoever abideth in him sinneth not."--1 John 3:6. Any mistake that would be a violation of G.o.d"s law would be a sin, but aside from this, a simple error in judgment is not a sin. Salvation does not warrant an experience beyond the probability of error in our human nature, and Christian perfection is not infallibility.
Ques. Did not Paul say there was sin dwelling in him?
Ans. Yes. This expression we find in Rom. 7:17. The apostle when writing this chapter was not describing his sanctified condition. It is a description of his condition when he was in the flesh, or carnal state.
"For when we were in the flesh, the motions of sin, which were by the law, did work in our members to bring forth fruit unto death."--Ver. 5.
And in Rom. 8:8, 9 he says, "So then they that are in the flesh cannot please G.o.d. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of G.o.d dwell in you." "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death."--Ver.
2. Paul"s condition when under the law is described in the 7th chapter of Romans. In chapters 6 and 8 he describes the condition of the child of G.o.d under grace.
Ques. But does he not say in Rom. 3:10 that "there is none righteous, no, not one"?
Ans. Yes. But he was not describing the condition of the child of G.o.d under grace. He refers to the world under the law. No Bible Christian can conscientiously apply Rom. 3:10-18 to himself.
Ques. How about Solomon, who said, "There is not a just man upon the earth, that doeth good, and sinneth not"?
Ans. This also was spoken of the condition of the people under the law.
"The law made nothing perfect, but the bringing in of a better hope did by the which we draw nigh unto G.o.d."--Heb. 7:19.
In order to properly apply scripture it is very helpful to always consider: 1. Who wrote it? 2. When was it written? 3. Of whom or to whom was it written? In this manner it is easy to determine the meaning of such scriptures as here have been mentioned and many others, which would otherwise render it impossible to harmonize the whole word of G.o.d. The two dispensations, the law and grace, are vastly different in many respects. The first was but the shadow of the second. In the first there was no power to take away sin, or to change the inward moral condition of man but in the second there is the power and provision in the redemption of Christ to save us to the uttermost.
Ques. But did not Paul say of himself when under grace that he kept his body under and brought it into subjection? Does not this indicate that his body was yet sinful?
Ans. Let us turn to 1 Cor. 9:25-27. We see here that he makes no reference to his body being sinful, but tells how he practices temperance in all things. Like one who prepares himself for a race, in training himself physically, bringing his body into subjection in everything, that he may be able to win the prize. In sanctification the sinful and depraved nature is destroyed, and everything unholy cleansed out; therefore there are no sinful propensities to be kept down and under, but all sin is kept out. The sanctified body is not sinful but holy (1 Cor. 3:17) and is designed for G.o.d for the dwelling-place of his Holy Spirit.
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 relationship 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