Brother W. F. Page asks me the following questions: "Is sanctification a separate work from conversion?" Using the term here as denoting entire sanctification, I answer emphatically, yes, "for thus sayeth the Lord."

      Sinners are not commanded to be sanctified in the New Testament; converted men and women are. As I am preparing a small work on this subject I will only give a few plain texts in this answer. In the prayer of Christ (John xvii. 17), Christ besought the Father to sanctify his disciples whom he recognizes in the same prayer as belonging to God, as "not of the world even as he is not of the world," and as "hated of the world," etc. Christ had confessed (Matthew xix. 28) that they "had followed him in the regeneration;" "Had their names written in heaven" (Luke x. 20) were "brethren," etc. (Matthew xii. 49). Here is sanctification prayed for after conversion. In Romans xii. 1-2, the Christian's consecration is enjoined as necessary to a complete transformation of their nature from the word into the image of God, and that they might know the "perfect will of God." This is a second work.

      In 2 Timothy ii. 10-11, the apostle speaks of a salvation to be attained by such who were already the elect, and defines it as being "dead with Christ;" and in verses 20 and 21 he illustrates this salvation by a "great house," and the vessels in it, which can only be applied to the church and her members. "If a man therefore purge himself from these he shall be a vessel unto honor, sanctified and meet for the Master's use, and prepared unto every good work." The Emphatic Diaglot renders it, "Purge himself entirely." The Greek word thara (entirely) is not observed in its common version at all. This is plain Scripture: 1. They are brought into the house (of course at conversion). 2. They are to purge themselves entirely. 3. Thus made perfectly pure, they "sanctified." 4. Then they are "of use to the Master," and "prepared unto every good work." There you see that sanctification is a state of perfect purity attained after conversion and in the special qualification for usefulness. May God help all my dear brethren, and especially those in the ministry, to seek this great "second grace" (2 Cor. i. 15. margin), and there will not be so many "meager reports" at the Eldership. Compare this with John xv. 2; 1 John iii. 3.

      In 1 Thes. 1. Paul ascribes to that church a good gospel, Holy Ghost conversion and excellent Christian character and reputation. In iii. 6 he recognizes their continued fidelity. In iv. 2, 3 he reminds them of the commands he had given them, stating that "this was the will of God, even their sanctification." In verses 7, 8 he solemnly tells them that this call "unto holiness" was from God, and, like pardon, is witnesses to the "Holy Spirit;" and "he therefore that dispiseth, dispiseth not man, but God."

      In v. 23 the Apostle prays that the "very God of peace might sanctify them wholly," etc. This is after conversion. I will notice but one more instance.

      In Heb. vii. we see that Paul addressed such as were "sons" of God, and had "come unto Mount Zion *   *   * to the general assembly and church of the first-born which are written in heave," etc. This clearly indicates that they were converted. Yet in xii. 1 they are commanded to lay aside "the sin that still beset them. In vi. 1 they are admonished to "go on to perfection." Now, dear reader, would you like to know just how and were they could reach this point of perfection? Surely the Apostle would not command them to "go on" to it without putting up a stake to mark the place. Now turn to x. 14, 15 and you see that goal: "For by one offering he hath perfected forever them that are sanctified," "whereof the Holy Ghost also is a witness to us." This tells as plainly as language can that Christian perfection is attained after conversion by sanctification, and is distinctly witnessed to by the Holy Spirit.

      But how reach it? "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate" (Heb. xiii. 12). "Now the God of peace  *  *  * , through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well pleasing in his sight" (Heb. xiii. 20-21). 1. It cannot be disputed that the Hebrews were converted. 2. They were not perfect, not free from all sin. 3. They were to be made perfect in entire sanctification. 4. Sanctification is through the blood of Christ; hence, a purification.

      I will conclude this article by a brief sketch of my experience. About thirteen years ago I was converted to God. The removal of all condemnation and the clear witness of my justification were matters of experience, hence of positive knowledge. By the grace of God his favor was never lost, but still I felt that there were "foes within" that strongly inclined "to betray me into sin."

      As the new principle planted within grew stronger, I could more easily keep the old man in check, but frequent temptations still gave me the sad experience that there was something within that responded to evil without. I frankly confess that there was a nature within me which, thought I could hold it in subjection to the Spirit, was antagonistic to it and under temptation, manifested strong tendencies to pride, to anger, ambition, impatience, etc. Observation taught me that this was the case with all Christians of my acquaintance.

      Last winter my companion being on a visit to friends, attended a few holiness meetings and was convicted by the Holy Ghost of the necessity of perfect heart-purity. On her return she spake favorably of this work, when I began to denounce the whole thing as fanaticism, etc. I had spoken but a few words when the strong hand of God took hold of me and deeply convicted me that I was opposing his work. I did not dare to say another word. I prayed to the Lord to forgive me. Instantly I felt his gracious pardon, and my heart, warmed by the love of God, soon flowed out in good words toward the special holiness work. In April my wife entered into the precious experience of perfect love. This and the above event removed the deep prejudices of my heart against the doctrine of perfect holiness as a distinct experience. I became willing to ask God to enlighten me. I began to search the word of God in greater meekness than ever before, and in a few weeks the errors of my head were dispelled and I began to seek entire sanctification. Frequently the Holy Ghost powerfully baptized my soul, which enabled me to see more clearly my inherited depravity, and increased my longing for perfect purity. On the 6th of July at the altar in Mansfield, Ohio, "the very God of peace sanctified me wholly." Oh, what a wonderful salvation. The blessed Spirit permeated my entire being and bore distinct testimony that "the temple of God was holy." Since then I have had no consciousness of anything in me but love, even to enemies.

D. S. W.      

[The Church Advocate 42 (January 30, 1878): 2.]

      Daniel S. Warner's "Answers to Questions on Sanctification in Advocate of December 12, 1877" was first published in The Church Advocate, Vol. 42, No. 31 (January 30, 1878), p. 2. The electronic version has been transcribed from a copy of the article provided by Jean Leathers, Archivist of the Churches of God Historical Society.

      I have let stand variations and inconsistencies in the author's (or editor's) use of italics, capitalization, punctuation, and spelling (e.g., "sayeth" for "saith"; "dispiseth" for "despiseth"). Emendations of accidental errors are as follows:

                  Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 p. 2, Col. 2:    see that sanctifycation [ see that sanctification
                  2 Cor. i. xv. [ 2 Cor. i. 15.
                  (John xv. 2; 1 John iii. 3.) [ John xv. 2; 1 John iii. 3.
                  still best them. [ still beset them.
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
Derry, PA

Created 10 February 1998.
Updated 15 July 2003.