In like manner men resisted the faith theory of justification in Luther’s time, and so men oppose the faith theory of an instantaneous sanctification today. But it will yet be seen on earth, as it will be perfectly known in heaven, that the “Second Blessing Theory,” so often ridiculed and assailed, is God’s way of sanctifying the soul. The ridicule hurled at it is no indication of its not being true, for it stands in good company in the matter of an undeserved discredit. So the multitude jeered at Christ on the cross. So men laugh at the Bible, and at the doctrines of the Resurrection and the Final Judgment. And so have I seen them laugh at revival meetings when the Holy Ghost was saving people and they were shouting the praises of God.
Men mocked at Pentecost, and continue to ridicule the truth and work of God. A minister said in the preachers’ meeting of a large Western city that “he was convinced that the whole second blessing movement was born in hell.”
There was not a preacher present who enjoyed the blessing of sanctification. Most of them were skeptical in regard to the matter, and were trying to keep it out of their churches; but at this fearful remark there was a chorus of
protesting voices from the entire body: “No, no, brother; don’t say that!” The speech of the excited man bordered wonderfully near to blasphemy against the Holy Ghost. To say that the holiness movement, inspired and swept
onward by the Holy Spirit, is a work born in hell is frightfully similar to the utterance of the angry Jews when Christ by the power of the Spirit cast out devils in their presence . They said He did it by the power of Beelzebub, locating the power and origin of the miracle in hell. It was then Jesus turned and said: “The blasphemy against the Holy Ghost shall not be forgiven.” This He said, Mark writes, “because they said He had an unclean spirit.” They gave a divine work a hellish origin.
But no matter how men deny and resist, the Bible teaches that the purification of the heart is the work of God. Peter tells how this purifying came by faith on the day of Pentecost, and John states that it is while “we walk in the light,”
“having fellowship one with another,” that then “the blood of Jesus Christ cleanseth us from all sin.” As thus taught in God’s Word, it is a divine work and subsequent to regeneration. Mr. Wesley says the last quoted verse is one of the strongest passages to teach the second work. Of course, the word “cleanseth” is in the present tense, and this very fact gives the idea of the constant, unbroken, perpetual sense of cleanness that comes with the blessing of entire
sanctification. But not less clear is the truth that this cleansing fromall sin came while the man was “in the light” and enjoying christian “fellowship.”
But, says an objector, I do not believe that God has to do His work over again. The answer to this is that sanctification is not the doing over of regeneration, but is a different work altogether. The second work being not to
improve regeneration but to eliminate the fallen nature.
Still, with this explanation, the objector has spoken hastily in saying God does not have to do his work over again,This He certainly does in the recovery of every backslider.
But, says the objector again, I do not believe that God does a second work; I believe He accomplished everything He has to do in one work.
The reply to this is that, plausible as is the speech, everything contradicts it in nature and grace.
The first contradiction is from the world, which as it rolls through space says God made me by six distinct touches or works; every one was different, and all six together made me the habitable earth I am today.
The second contradiction comes from the human family. When Adam was created, the race in its federal nature was not completed. It takes not only male but female to make man, and the two were not made at once. God first created man and then afterwards made the woman and brought her to Adam. There are few but will admit that the
second work was an improvement on the first. So it took two works to make what is properly called man.
The author cannot see how a woman can consent to fight the second blessing when she is a second blessing herself.
The third contradiction is seen in the two covenants God has at different times given the world.
The Bible says there were two, and Paul distinctly says that the first was not perfect. Some people insist that every one of God’s works is perfect; they seem to know more than the Lord Himself, for He affirms in His own Word that the first covenant was not faultless, while in James we read that “every good gift and every perfect gift is from above,” showing that there is a difference in God’s gifts, some being good and some perfect. Regeneration is never called perfection in the Bible; but being regenerated, we are told to go on to perfection. So the first covenant not being faultless, God gives another that is perfect, in which the “old sin is purged”; there is no more “remembrance of sin,” and the worshiper himself is “made perfect.” Two works are beheld in regard to the covenants.
The fourth contradiction to the statement that God does everything in one work is seen in what took place with the disciples on the day of Pentecost. They evidently received a new divine work or grace on the morning of the tenth day. That they were converted men and women when they went into the upper roomthere can be no doubt if
language means anything. Christ said they were branches of the true Vine, that their names were in the Book of Life, and that they were not of the world, even as He was not of the world. He had sent themforth to preach the Gospel, but this He has never done with sinners. They had cast out devils, and Christ said that a devil could not cast out a devil, else was the house of Satan divided. In addition to all this, days before He had breathed upon them and said:
“Receive ye the Holy Ghost.” Who can read these statements and descriptions and not see that they were saved men and women? Yet on the morning of the tenth day suddenly the power of God fell upon them and they were all filled
with the Holy Ghost, and they began to speak with new tongues. Peter leaped to his feet and cried out: “This is what Joel said should take place in the last days.”
This one speech of Peter proves it was a new grace or blessing received. Here was something long ago prophesied just sent down upon them. Certainly this could not be pardon and regeneration, for men had enjoyed the justified
experience all along. Surely the patriarchs, prophets, David, Simeon, Anna, and John the Baptist had religion. The very astonishment and gladness of the disciples showed that the blessing was new. Suppose, for instance, one of us should promise our children a remarkable breakfast. They could scarcely sleep for thinking what it would be, but of course looked for dainties and luxuries. But next morning, on filing into the dining room, they discovered the same old breakfast of bread, meat and coffee. One thing is certain, they would not be in a rapture, and none of them would spring on a chair and cry out in enthusiasm: “This is what Joel said should take place.” If what happened at Pentecost was what had been experienced before, how can the joy and astonishment and quotation of Peter be reconciled with the facts? No! Instead of this we are brought face to face again with the second work of grace. ‘The marvelous change that took place in the disciples from this hour settles the fact that it was a second work, not of pardon and life, but of purity and power.
The fifth contradiction is seen in what took place with the Saviour on the banks of Jordan when He was baptized with the Holy Ghost. All of us know that Christ was without sin, that Satan could find nothing in Him in all His beautiful and holy life; and yet on the banks of Jordan He received what had not come upon Him before, in the anointing or Baptism of the Holy Ghost. There are two works accomplished in the Baptism of the Holy Ghost as received by the Christian believer -- “purifying the heart” and “enduement of power.” In Christ’s case, there was no
fallen nature or moral taint of any kind to be purged away. All that could take place with His spotless human nature was the empowering of the Spirit. Hence the Holy Ghost did not descend on Him with fire, as in the case of the disciples, but as a dove.
That the Saviour did receive the enduement of power then, is seen by the clear statements of Scripture. It was after this memorable morning that it is said that “He went forth in the power of the Spirit.” This was not said of Him
before. We are also made to remark the effect of this anointing immediately upon His ministry. We read that He went up to Nazareth and on the Sabbath day entered into the synagogue, and when the roll of Scripture was put in His hands He stood up to read, and selected as His text from Isaiah the very thing that had happened to Him on the river Jordan: “The Spirit of the Lord God is upon me: because He hath anointed me to preach good tidings unto the meek; He hath sent me to bind up the broken-hearted, to proclaim liberty to the captives and the opening of the prison to them that are bound; to proclaimthe acceptable year of the Lord,” etc. We read that He then sat down and began to preach, and all marveled at His words. Moreover, the discourse was so heart-searching and incisive that the officials of the synagogue became enraged and took hold of Him violently and tried to hurl Him down a precipice.
Now lest any one should think this was Christ’s first public talk or sermon, the Scripture says He stood up that day in the synagogue “according to His custom.” The difference was that He had received the anointing of the Holy Ghost, and His words, now power-freighted, were simply overwhelming. It does seem to us that, in view of this occurrence, men should be slow in saying God does everything in one work. He does not. He did not even do so with His own Son. And when we hear a man say that he obtained all in Repentance, and then note the one absolutely
perfect man who ever lived receiving on the banks of Jordan the anointing of the Holy Ghost, we are made to marvel at some people’s mental density or spiritual arrogance.
The sixth contradiction is to be found in the two touches laid by the hand of Christ on the eyes of the blind man. It does seem to the writer that this second touch was given by the Saviour, if for no other reason than to close the mouths of people who say that God does everything in one work. Vision came with the first touch and perfect vision with the second. This very order ought to prepare the people to
see how that love comes with one operation of divine grace and perfect love with another.
The seventh contradiction is seen in the word Redemption. Usually men think that the word stands for one work, when it really covers four. The first work wrought in the salvation of a soul is conviction. This can never be done by
a man. It is a divine work. It takes the Holy Ghost to burden a man for his sins, and when it is done that man is miserable and restless, and oftentimes can neither eat nor sleep. Still the man is not saved; he is simply convicted. But
when he repents and believes on the Lord Jesus Christ the Holy Ghost works again and this time regenerates him. Still there is a third work, for Paul writes to regenerated people, and says, “This is the will of God even your
sanctification,” and still again, “The God of peace sanctify you wholly.” He who regenerates can sanctify us wholly. But there is yet a fourth divine work, and this time upon the body. It is called the resurrection. The body is a part of man and is included in redemption. It is to be raised from the dust and out of death, and renewed with transcendent glory. This is the last work. Redemption is then completed. Instead, then, of one work, redemption includes four! -- conviction, regeneration, entire sanctification, and resurrection. And yet there are some people who say that God does everything in one work.
Thus we meet the objections that God never has to do His work over again, and never does but one work. The sweeping away of these opposing thoughts leaves us with the blessed truth that God can and will and does purify the pardoned soul. It is His work and our privilege. Thank God that when Christ came to this world He did not appear in our midst with one gift of grace, but with two. He had no empty hand, but both were full for the human family --Pardon in one for the sinner, and Purity in the other for the believer. May every child of God lose no more time, but press forward at once and receive the blessing that has been waiting so long for him.
THE SANCTIFIED LIFE
By Beverly Carradine
