In ADVOCATE of Dec. 12th, Brother J. H. Barkey asks me certain questions. He quotes from a former article from me these words: "Many unsanctified believers profess sanctification, but they lower its standard to admit indwelling sin, because such is their condition." He then asks, "Can men be saved in their sins?" The brother answers this question in the affirmative when in the same article he attributes to Paul's Christian life the words in Romans vii.: "I am carnal, sold under sin"--"sin that dwelleth in me"--"O, wretched man that I am," etc. Surely he should not stagger at me for saying that inbred depravity remains in unsanctified believers, when he attributes the above to Paul in his highest Christian attainment.

      But the brother should have observed that the Apostle here describes a dual state caused by "nature" and implanted grace, or the divine spirit. (Gal. v. 17; 1 Peter ii. 11; James iii. 8-12), which was to end in the second work, i.e., the "crucifixion," "death," "destruction," or putting off that old man or depraved nature (Gal. v. 24; 1 Peter ii. 24; Romans vi. 6, 7, and 18-22; viii. 2, 10-13; Ephesians iv. 22; James i. 4; iii. 2; iv. 5-11). These scriptures all show that the [2] extinction of the old nature takes place after the new nature has been implanted.

      "In what way does the blood of Christ keep us from sin?" The fully sanctified soul has a constant consciousness that "the blood of Jesus Christ his Son cleanseth us from all sin." They have a "heart that always feels thy blood so freely shed for me." The constant experience of perfect purity impresses the mind with the constant efficacy of the blood of the dear Savior.

      "If I understand the brother's definition of the word sanctify, it is to set apart." No; my articles proved that the New Testament meaning of sanctification as enjoined upon believers is perfect unity (2 Corinthians vii. 1; 1 Thessalonians iv. 3, 7; v. 23; 2 Timothy i. 2). Consecration and faith are conditions upon which God does the work (Romans xii. 1, 2; Acts xxvi. 18; Romans v. 2).

      "I would like to have this (i.e., inbred depravity) explained a little better to my mind. This is something I know very little about."

      Thank the Lord for a teachable spirit. If the brother will read Psalm li., he will find that David confessed that he was "shapen in iniquity," and "conceived in sin;" and he both prayed for the pardon of his crime and the purification of this inherited evil nature (Read Genesis viii. 21; Romans v. 18, 19; Ephesians ii. 1, 2; James iii. 15, in the margin natural, hence opposite to the wisdom they had received from above). Children manifest unholy tempers before they are old enough to know good or evil. This is covered by the atonement, and if they die in infancy is removed unconditionally. All believers until fully sanctified are more or less troubled with this inbred foe.

      Temptations to pride are responded to with inclinations within, unless the person is very much upon his guard. An insult or wrong occurs, and at once the remains of anger are stirred within and shoot up bitter thoughts and feelings. So of impatience and all the manifestations of the "old man," which vary in different persons.

      The growth of the Christian graces will enable us to triumph more easily over nature, but cannot remove it, no more than the growths of corn will extract surrounding weeds.

      This can easily be seen by staying a few days in the best Christian families in the first state of grace, or by attending church trials, Elderships, conferences, etc. Then compare the happy results of being free from corrupt humanity, as seen in the sweet temper and disposition of Christ; for "herein is our love made perfect, that we may have boldness in the day judgment; for as he is, so are we in the world" (1 John iv. 17; 3. 3). Also study the "more excellent way" Paul showed to the Church of God at Corinth (1 Cor. xiii).

      The brother says, "This life is a warfare." True, but our king has made no provision to carry on an internal war. Look at our armor (2 Cor. vi. 7; Eph. vi. 14-17; 1 Thes. v. 8). It is the girdle of truth, breastplate of righteousness, gospel shoes, shield of faith, helmet of salvation, and sword of the Spirit. All these are to repulse and attack outer foes, and not one for "the foes that dwell within." Because on "taking Mansoul, Emanuel commanded every diabolon within to be killed. Not one was permitted by him to have a lurking place even in the walls of the city" (John Bunyan; also Bible.) Some seem to think that we cannot carry on a foreign war without a civil war at home at the same time. It were a reflection upon the wisdom of our king to enlist and equip soldiers to mark against a foe and not provide for the removal of all disloyalty from their hearts.

      The Old Testament scriptures quoted by the brother do not refer to sanctification as applied in the New Testament to salvation from all unrighteousness. They signify consecration, and idea contained in the word, because we must give all up to God before he will sanctify us, and because this purification through the blood of Christ is expressly to fit us for God's use.

      Like most I have talked with who have not merged into the clear light of full salvation, the brother confounds sanctification with growth and maturity.

      This is the same as saying that the extraction of weeds and the growth of corn is one and the same thing; or that the removal of all noxious seed, roots and plants from a field would immediately terminate the growth of the corn therein.

      Please remember that the implanting of seed is one thing, done at regeneration; the removal of all encumbrances another, done in entire sanctification; and the growth of the new germ is still another. The first and second are instantaneous works, produced by extraneous agents; the last is natural and progressive, and is greatly increased by the second work.

      The brother denies that the Apostles were converted when the Saviour prayed for their sanctification.

      Then Christ sent sinners to preach his gospel and command sinners to repent, to heal the sick, cast out devils and raise the dead. Strange that these sinners should be as sheep and others as wolves (Mat. x. 1-16; Mark vi. 7-13;) and that these sinners had their names written in heaven (Luke x. 20.)

      Sinners, and yet they had followed Christ in the regeneration (Matthew xix. 28). They were "not of the world even as Christ is not of the world" (John xvii. 16). Through Christ they had received the word of God. They knew that he had come out from the Father, and believed that God had sent him (verse 8), and still unconverted. "None of them were lost but the son of perdition," because Christ had "kept them" in their sins, I suppose (verse 12).

      The brother refers us to Christ's words to Peter: "when thou art converted," etc. I would not hesitate to say the same to a man who had backslidden enough to deny Christ, and that with an oath.

      Now I will show that the disciples were in a high state of grace prior to their pentecostal sanctification and Spirit-baptism. "And he led them out as far as Bethany; and he lifted up his hands and blessed them. And it came to pass while he blessed them, he was parted from them and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy. And were continually in the temple praising and blessing God. Amen" (Luke xxiv. 50-53).

      Many professors of religion who now reject entire sanctification as a distinct experience, would joyfully accept it if they were as near to God and enjoyed as much spirituality as these disciples manifested in this first New Testament holiness meeting.

      The above facts clearly establish the conversion of the disciples prior to pentecost; and yet who can fail to observe the great change in their subsequent character and life.

      See the boldness of Peter, who before had been scared out by a maid. See what wonderful light he now has on the Scripture. He is able to tell them that "this is that which was spoken by the prophet Joel," etc. This was according to the promise: "He (the Spirit) shall lead you into all truth." What a pity that very many teachers have never had the "eyes of their understanding enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us ward who believe," etc. (Eph. i. 18, 19; Acts xx. 32; xxvi. 18; Col. i. 12). A great deal of the New Testament, which in the merely justified state appears vague and indefinite, becomes clear, definite, and very precious to the fully sanctified soul. Glory to God! his word has become such wonderful food to my soul that I have scarcely any relish for anything else. After passing through this pentecostal fire, we see no more of Peter's rashness, or of Thomas's doubts; no more selfish office seeking. According to the Savior's promise, great power was now bestowed upon the church. The same is her privilege to-day, and her great want.

      I am astonished that my brother would attempt to excuse unrighteousness by citing Paul's "thorn in the flesh." Paul's thorn was a physical "infirmity" (2 Cor. xii. 7-10; Gal. iv. 13-15). Is infirmity sin? Depravity is inbred, but this was given to Paul for a special purpose. Depravity is an obstruction to grace; this was a help to grace, in keeping him humble.

      [NOTE--Brother Warner's connection with the Eldership having ceased, we grant him this privilege of replying to questions that had been previously asked. Hereafter, unless he is restored, we cannot permit our columns to be used by him to advocate a doctrine that we think is radically wrong, and which to our mind has always done more harm than good. We believe that Christians should be pure and clean from sin, but this sanctification doctrine is a complete perversion of Bible sanctification.--EDITOR.]

[The Church Advocate 42 (April 10, 1878): 2, 3.]

      Daniel S. Warner's "Answer to Questions on Sanctification" was first published in The Church Advocate, Vol. 42, No. 41 (April 10, 1878), pp. 2, 3. The editorial note at the end of the article was written by C. H. Forney. The electronic version has been transcribed from a copy of the article provided by Jean Leathers, Archivist of the Churches of God Historical Society.

      Pagination has been represented by placing the page number in brackets following the last complete word on the printed page. I have let stand variations and inconsistencies in the author's (or editor's) use of italics, capitalization, punctuation, and spelling. Emendations of accidental errors are as follows:

                  Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 p. 3, col. 1:    gridle [ girdle
 p. 3, col. 2:    had came out [ had come out
                  prior to to their [ prior to their
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
Derry, PA

Created 10 February 1998.
Updated 15 July 2003.