Two Works of Grace

Church of God, Carmichael, CA
Church of God, Carmichael, CA
Two Works of Grace

H. M. Riggle, 1900

[Original Page Numbers]
JUSTIFICATION

Justification—"Remission of sin, and absolution from guilt and punishment; or, an act of free grace by which God pardons the sinner, and accepts him as righteous, on account of the atonement of Christ."—Webster.

"Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses."—Acts 13 :38, 39.

"Being justified freely by his grace through the redemption that is in Christ Jesus: . . . Therefore we conclude that a man is justified by faith without the deeds of the law."—Rom. 3 :24, 28.

"Much more, then, being now justified by his blood, we shall be saved from wrath through him."—Rom. 5:9.

"Justification is a work of God wrought in the heart. It is not effected by growth, outward pruning, self culture, or good works which we may do; but by having the blood of Christ applied to the heart. It is received through repentance and faith. In it is comprehended three things— Conversion, Regeneration, Adoption. It is that work of grace which quickens the sinner into spiritual life, remits all his actual transgressions, brings him into divine favor, and gives him peace with God. "Being justified by faith, we have peace with God through our Lord Jesus Christ." —Rom 5:1.

All condemnation is removed; and the soul is elevated from the low sensual plane of sin, to a plane of purity, where it is surrounded by a heavenly atmosphere. Such a one has become a "new creation." "Old things [sinful passions and desires] pass away, and, behold, all things become new." A new life begins. This change will be apparent to all. Former habits and practices cease. In fact, justification saves from all [5] outward sin. "Whosoever is born of God, doth not commit sin."—1 John 3:9. Those who live to the Bible standard of justification "need no repentance." Luke 15:7. "The way of the just is uprightness."—Isa. 26:7. "Such as are upright in their way, are his delight."—Prov. 11:20.

Justification saves from the "love of the world," such as worldly dress, worldly applause, worldly company, worldly pleasures and amusements. The latter includes going to shows, fairs, socials, festivals, Fourth of July picnics, baseball games, etc. I John 2:15 17; James 4:4. It saves from scolding, grumbling, fretting; from saying harsh, cutting words when pressed or in a hurry; from sending 'heated flings' at another. Rom. 8:9. It saves men from driving close bargains. Matt. 7:12. It saves from telling obscene stories, from joking and jesting. Eph.5:3,4.

It saves from speaking evil of your neighbors, and of the faults and failings of the brethren and sisters in a way to injure them. It saves from seeing the faults of others quicker than their good qualities. Eph.4:29, 32. It saves from harboring jealousy and bitterness towards another; from getting jealous because your neighbor prospers more than you. S. of Sol. 8:6. It saves from stubbornness; from pouting and wanting to have your own way about things. It will help you to keep patient when reproved, contradicted, and misunderstood. Gal.5:22, 23. It gives power over unclean habits and practices, and "lusts of the flesh."

The standard of Bible justification is a holy life: a life of growth, and a daily increasing in the fruits of the Spirit. "The path of the just is as the shining light, that shineth more and more unto the perfect day."—Prov. 4:18.

"But while all actual transgressions are forgiven, and the outward life is pure and holy; yet there remains in the heart an unrighteous nature, the "carnal mind." 1 Cor. 3:1 3. It is sin. 1 John 5:17. Sin in nature; sin as a moral element, or bent to evil. It is sometimes styled the "inherited sin." It is said to be "sin that dwelleth in me." Rom. 7:17. Sin in "motion." Ver. 5. It lusts after things contrary to the Spirit. Gal. 5:17.

The following are some of its manifestations: inward stirrings of anger when things go wrong; harshness; [6] an inward feeling of resentment when rebuked or reproved; a quick, touchy, sensitive spirit, inward feelings of pride when much used of God; an exalted feeling over your good appearance, natural abilities, good training, etc.; a secret fondness of being noticed; drawing attention to self in conversation; a headstrong disposition; a disposition to be discouraged when set aside or unnoticed, a love to be coaxed and humored; a man fearing spirit; selfishness, etc. This causes an inward warfare between the "flesh" and "spirit." It is the dual state of man's experience.

But be it remembered that God gives grace sufficient to enable his children to keep victory, and not give way by committing sin. Yet this inward trouble will often cast shadows of gloom and discouragement over the spiritual sky of the believer. The soul will soon yearn for deliverance, and hunger and thirst for more righteousness.

No sinner can enter heaven; none but the pure in heart shall see God; and, "behold, now is the day of salvation." So in this world this evil nature must be removed. Man within himself cannot remove it; death will never remove it: hence it follows conclusively that it can only be removed, or taken out of the heart, by an act of God's free grace. What then is the grace that removes it? [7]

SANCTIFICATION

Sanctify—1. To cleanse, purify, or make holy. 2. To cleanse from corruption; to purify from sin.

Sanctification.—The act of making holy.—Webster.

Holy.—Whole, entire, or perfect, in a moral sense. Hence, pure in heart, temper, and disposition; free from sin, and sinful affections.

Holiness.—The state of being holy.—Webster.

In the above definitions, the following facts are clearly set forth: (1) That sanctification, holiness, and perfection are synonymous terms referring to the same experience. (2) That all who have attained to this grace or experience are fully delivered from inbred depravity. This is in perfect harmony with God's word. Holiness and sanctification [7] are both derived from the word hagiasmos, in the Greek; hence, signify the same state.

Perfection, as applied to redeemed souls, denotes the complete moral restoration of man from the effects of the fall. It is the state of being freed from sin. This state is entered by the work of sanctification. "For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us."—Heb. 10:14, 15. Christ "sanctifies the people with his own blood."—Heb. 13:12. And the "blood of Christ cleanseth us from all sin."—1 John 1:7. In harmony with the above, we will use these terms interchangeably.
Sanctification Taught

"But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear." 1 Pet. 3:15.

"They are not of the world, even as I am not of the world. Sanctify them through thy truth; thy word is truth. ... Neither pray I for these [the disciples] alone, but for them also which shall believe on me through their word." John 17:16 20.

"For this is the will of God, even your sanctification." —1 Thess. 4:3.

"God hath from the beginning chosen you to salvation through sanctification of the Spirit, and belief of the truth." — 2 Thess. 2:13.

"Worship the Lord in the beauty of holiness." —Psalms 29:2.

"Be ye holy; for I am holy."—1 Peter 1:16.

"Follow peace with all men, and holiness without which no man shall see the Lord."—Heb. 12:14.

"For God hath not called us unto uncleanness, but unto holiness."—1 Thess. 4:7.

"Walk before me, and be thou perfect."—Gen. 17:1.

"Thou shalt be perfect with the Lord thy God."—Deut. 18:13.

"Be ye therefore perfect, even as your Father which is in heaven is perfect."—Matt. 5:48. [8]

"Finally, brethren, . . . be perfect."—1 Cor. 13 :11. "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."—2 Cor. 7:1.

"Go on unto perfection."—Heb. 6 :1.

In these texts the following truths are clearly taught:

1. That it is the will of God for all believers to be sanctified.

2. That God calls all believers to sanctification.

3. That Jesus prayed the Father to sanctify all believers.

4. That all believers are positively commanded to attain to this experience.

5. That without this experience, no man shall see the Lord.
Provisions for.

God is just and reasonable. He would not demand of us what we could not attain to. By examining the Word we find that perfect provisions have been made for the sanctification of God's people.

1. God himself. "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it."—1 Thess. 5 :23, 24. "Now the God of peace, . . . make you perfect."—Heb. 13:21. "It is God that girdeth me with strength, and maketh my way perfect."—Psa. 18:32. "The Lord will perfect that which concerneth me."—Psa. 138 :8.

2. The Word. "Sanctify them through thy truth, thy word is truth." "That they also might be sanctified through the truth."—John 17:17, 19. "All scripture is given . . . that the man of God may be perfect," etc.— 2 Tim . 3 :16, 17.

3. The Ministry. "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints."—Eph. 4:11, 12.

4. Faith. "To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, [9] that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me." —Acts 26:18. "Looking unto Jesus the author and finisher of our faith."—Heb. 12:2.

5. The Holy Ghost. "That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost."—Rom. 15:16.

6. The Blood of Christ. "For by one offering he hath perfected forever them that are sanctified."—Heb. 10:14. "Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, 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, through Jesus Christ."—Heb. 13 :20, 21. "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate."—Heb. 13 :12.

Surely man is without excuse, since such provision is made for his entire sanctification. Believer, is your soul hungering and thirsting for a deeper experience; for more fullness of joy ? If so, look at the foregoing provisions made to give you an experience that will satisfy every longing desire of your heart. Think of it! God the Father, the inspired Word, the living ministry, the Holy Spirit, Jesus Christ, his perfect sacrifice, and precious blood, all vouchsafe to you this wonderful experience. We further call the reader's attention to the fact that all the above scriptures teach directly opposite to sanctification being received by a gradual growth.
Effects of

The terms "sanctification" and "perfection" very often stagger people because they take too broad a view of them. Sanctification does not make us perfect Gods; but perfect people here on earth. Yet it does not make us so perfect that we cannot err in judgment, or make a mistake. It does not place us where we are never tried or tempted, or can never backslide. No. Let no one get that idea. But we do affirm that it makes us perfectly free from sin —pure, "even as he is pure" (1 John 3:3); "righteous, [10] even as he is." Read Matt. 6:33; 2 Cor. 5:21; 1 John 3.7. And, thank God, this experience can be retained and lived "all the days of our life," on condition that we obey God.

"Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate."— Heb. 13:12. "For if the blood of bulls, and of goats, . . . sanctifieth to the purifying of the flesh: how much more shall the blood of Christ . . . purge your conscience from dead works to serve the living God!"—Heb. 9:13, 14. "The blood of Jesus Christ his Son cleanseth us from all sin." 1 John 1:7.

"Knowing this, that our old man carnal nature] is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin."—Rom. 6 :6. "For he that is dead ["dead with Christ," ver. 8] is freed from sin."—Ver. 7. "For in that he died, he died unto sin once; but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord."—Ver. 10, 11. "Being then made free from sin, ye became the servants of righteousness."—Ver. 18. "How shall we, that are dead to sin, live any longer therein?"—Ver. 2.

Could any language more emphatically teach absolute freedom from sin? This experience restores the soul in the perfect image of God. All who attain to this "precious faith" partake of the "divine nature" (2 Peter 1:1, 3, 4); namely, are "partakers of his holiness."—Heb. 12 :10. "And be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness."—Eph. 4 :23, 24. "Ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge after the image of him that created him."—Col. 3 :9, 10.

Here we see that the image of God is "righteousness and true holiness." This image is restored in full salvation. We are "made the righteousness of God in him [Christ Jesus]."—2 Cor. 5:21. "For we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord."—2 Cor. 3:18. First, we are raised from guilt and shame, into the glory of justification; and [11] from that degree of glory we are changed into the fullness of his glory, into the very image of the glory of the Lord. From "glory to glory." This is not received by a transition from earth to heaven, but "by the Spirit of the Lord." He is the sanctifier. Rom. 15:16.

Sanctification also effects a perfect unity among the people of God. "Sanctify them through thy truth: thy word is truth.... That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one."—John 17:17, 21 23. "For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren."—Heb. 2 :11.

Carnality is the root of all sectism and division. 1 Cor. 3 :1 3. Sanctification takes out this "root" (Read Heb. 12:15; Matt. 13:15), and thus removes the cause. The result is, God's people flow together in a perfect unity. The fruits of this unity are: "one heart and one soul" (Acts 4:31 33); "one mind" (2 Cor. 13:11; 1 Pet. 3:8); "all speak the same thing" (1 Cor. 1:10); all have "one faith" (Eph. 4:5, 6), "one spirit" (1 Cor. 6:17); all "strive together" (Phil 1:27), "rejoice together" (1 Cor. 12:26), "assemble together" (Heb. 10:25), and "see eye to eye" (Isa. 52:8). All belong to but "one" organized body, or church—the "church of God." Read John 10 :16; Rom. 12:4, 5; Eph. 4:4; Col. 1:24.

Weighed by the above scriptures, sectarian holiness professors are found wanting, and will be wanting in the day of judgment. But in order to cover their "nakedness" these professors say, "We are one in spirit; one internally, but not one externally." Shame on such crookedness. They profess to be one in spirit, but confess that they outwardly bear the fruits of division. "By their fruits ye shall know them." Jesus prayed for a unity among his people that would be outwardly manifested, so "that the world might believe."

The secret of this unity is, "God above all, and through all, and in you all;" and "God is love." Eph. 4:6; 1 John 4:8. [12] "That their hearts might be comforted, being knit together in love."—Col. 2:2. "By this shall all men know that ye are my disciples, if ye have love one to another." —John 13:35. "Who shall separate us from the love of Christ?" Rom. 8:35.
Time of Receiving

There are different ideas extant in the world concerning the time of receiving this experience. Some say, at death; others, in death; and there are those who place it at the resurrection. This being an important point, we will carefully examine the Word upon it. Sanctification is a state of grace included in God's uttermost salvation, and the Word plainly tells us that the time to receive it is "now." 2 Cor. 6:2. When Jesus prayed for the sanctification of all believers, he said, "I pray not that thou shouldest take them out of the world" [That was not the object.] "but that thou shouldest keep them from the evil." —John 17:15. "And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ."—1 Thess. 5:23.

The coming of our Lord will be the hour of the general resurrection of all the dead. 1 Thess. 4:16, 17; John 5:28, 29. This being true, the above scripture positively refutes the theory that sanctification is received in the resurrection, or is only attainable at death. It clearly teaches that God bestows his sanctifying grace upon man here, and that it preserves him, body, soul, and spirit from all evil, even "unto" the coming of our Lord Jesus Christ. Of course, the retaining of this experience is conditional. On the part of man perfect obedience is required. Again, we have already clearly proved that in sanctification man is perfectly delivered from all inbred depravity or sin, and is restored into the perfect image of God.

The question under consideration is, When is this attainable ? Let the Word answer. "But now [not at death, in death, or at the resurrection] being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life."—Rom. 6:22. "Being then made free from sin, ye became the servants [13] of righteousness."—Ver. 18. "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead ["dead with Christ," verses 8 and 10] is freed from sin."—Ver. 6, 7. "How shall we, that are dead to sin, live any longer therein?"—Ver. 2.

"Little children, let no man deceive you; he that doeth righteousness, is righteous, even as he [God] is righteous." —1 John 3:7. Where? Ans.—"For the grace of God, that bringeth salvation, hath appeared to all men, teaching us that, denying ungodliness, and worldly lusts, we should live soberly, righteously, and godly in this present world." —Tit. 2:11, 12. "And every man that hath this hope in him, purifieth himself, even as he [God] is pure."—1 John 3:3. Where? Ans.—"Herein is our love made perfect, that we may have boldness in the day of judgment; because as he is, so are we in this world."—1 John 4:17. "The oath which he sware to our father Abraham, That he would grant unto us, that we, being delivered out of the hand of our enemies, might serve him without fear in holiness and righteousness before him, all the days of our life."—Luke 1:73 75.

We could multiply texts of scripture, but we deem these sufficient. We will now notice that men in the past have attained to this experience, and lived it in this world. Paul writing to the Corinthian brethren addressed them thus: "Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints."—1 Cor. 1:2. "But ye are sanctified . . . by the Spirit of our God." —1 Cor. 6:11. While many of the Corinthian brethren were "yet carnal," some of them had gone on to the "second grace" and were sanctified.

Jude addressed his epistle to sanctified saints. "Jude the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ and called."—Jude 1.

"Howbeit, we speak wisdom among them that are perfect."—1 Cor. 2:6. "But ye are a chosen generation, a royal priesthood, an holy nation."—1 Pet. 2:9. "Wherefore, holy brethren, partakers of the heavenly calling."— Heb. 3:1. "I charge you by the Lord, that this epistle be [14] read unto all the holy brethren."—1 Thess. 5 :27.

Paul's testimony. "Let us, therefore, as many as be perfect, be thus minded."—Phil. 3:15. "How shall we, that are dead to sin, live any longer therein?"—Rom. 6:2. "Ye are witnesses, and God also, how holily, and justly, and unblamably, we behaved ourselves among you that believe." —1 Thess. 2:10. "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me."—Gal. 2 :20.

God is no respecter of persons. His salvation is for "all people." It is placed on record that men in the past were sanctified, and lived holy and unblamable lives in this present world; and, thank God, this experience is attainable, and can be lived, and enjoyed today: "For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." —Acts 2:39.
Sanctification Fits Us For Heaven

"Follow peace with all men, and holiness, without which no man shall see the Lord."—Heb. 12:14. "Peace be pursuing, and sanctification, without which no one shall see the Lord."—Revised, Rotherham's, and Interlinear Translations. "Blessed are the pure in heart; for they shall see God."—Matt. 5:8. "Mark the perfect man, and behold the upright; for the end of that man is peace."—Psa. 37:37. "Herein is our love made perfect, that we may have boldness in the day of judgment; because as he is, so are we in this world."—1 John 4:17 "So an entrance shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Savior Jesus Christ."—2 Peter 1:11.

Before closing this chapter, I believe it will be to the glory of God to answer a few questions, which very often arise in the minds of those seeking light.

No. 1 Question—Since infants have hereditary sin in their hearts (and no sin can enter heaven), how can such be saved who die in infancy?

No. 2 Question—People who were justified, and lived to all the light they had, yet died without having light on sanctification—are they lost? [15]

þ No. 3 Question—Can a person retain an experience of justification, and refuse or neglect to seek the experience of entire sanctification, when they have received proper light upon it?

Answer to No. 1 —They are in a state of innocency, and are not accountable. Though possessed with an unrighteous nature, for this they are not responsible. It is hereditary. It came through the fall. The blood of Christ atones for this sin, and the child sweeps through to Glory. "Behold the Lamb of God, which taketh away the sin of the world." —John 1:29. All children who die in infancy are saved. Jesus said, "Of such is the kingdom of heaven."

Answer to No. 2.—No. God only holds man responsible according to the light received. "For unto whomsoever much is given, of him shall be much required." No man with a clear experience of justification, is lost, should he die without having light and opportunity to be wholly sanctified. Such have free admission through the atoning blood of Christ, which removes the sin, and the soul enters into the eternal joys of the Lord.

Answer to No. 3—No. "Walk while ye have the light, lest darkness come upon you." "That servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes." "This is the will of God, even your sanctification." In the following chapters we shall prove by positive scripture that sanctification is a work of grace wrought in the heart subsequent to justification.

THE CREATION

"And God said, Let us make man in our own image, after our likeness; . . . So God created man in his own image, in the image of God created he him; male and female created he them."—Gen. 1:26, 27. It was the divine plan of God before the creation of the world, to have a pure and holy people to serve him here upon the earth. We read, that "he hath chosen us in him before the foundation of the world, that we should be holy, and without blame before him in love."—Eph. 1:4.

Man as he came from the hand of God, in the morning of creation, was pure and holy, in "God's own image and likeness." It was not the "outer man"—body—that God created in his likeness, (as blind Advents and all "nosoulists" teach), but the "inner man"—soul. God is a Spirit. God is holy. And the image in which he created man is clearly stated to be "righteousness and true holiness." Col. 3:9, 10. Eph. 4:23, 24. This image, man lost through the fall; but it is restored to us through the redemption of Christ. 2 Cor. 3:18. So man, in the morning of creation, was as pure and holy as his Maker. He walked and talked with God.
MAN'S FALL, AND THE RESULT; SIN IN TWO FORMS

The enjoyment of this blessed state could only be retained upon conditions. God laid down a law or commandment for man to obey. The penalty attached for breaking this law was, death, and a forfeiting of that blessed state which he held and enjoyed. "And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it. And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it, for in the day that thou eatest thereof thou shalt surely die."—Gen. 2:15 17.

But by listening to the subtle reasoning of the Devil, man disobeyed and broke the commandment of God. And just as God had said; he died. Not a literal death of the [17] body, but a spiritual death. "The soul that sinneth, it shall die."—Ezek. 18:4, 20. The very moment a man sins, it separates him from God, and he dies (spiritually).

All who transgress the law of God are said to be "dead in trespasses and sins."—Eph. 2 :1, 5. Thus man lost the divine image in which God had created him, and fell to the plane of sin. As a result of this, since that time, people are born in this world in man's likeness and image. See Gen. 5:3. That is, a depraved nature was inherited from our fore parents, which has passed upon the whole human family.

"The imagination of man's heart is evil from his youth."—Gen. 8 :21.

"The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies."—Psa. 58:3.

"Behold, I was shapen in iniquity; and in sin did my mother conceive me."—Psa. 51:5.

"Man that is born of a woman is of few days, and full of trouble." "Who can bring a clean thing out of an unclean? not one."—Job 14:1, 4.

"And were by nature the children of wrath, even as others."—Eph. 2 :3.

Now if a man is sinful from youth, birth, and even from conception, it is evident that he is born with the germ of sin in his heart. It is sin in "nature"—sin as a moral element, or bent to evil. If then humanity is sinful by birth, in whom could the degenerate nature have started, but in him through whom the human family fell?

Adam is the medium through whom all sin has entered the world. "Wherefore, as by one man [Adam] sin entered into the world."—Rom. 5:12. "Death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression."—Ver. 14. "Through the offense of one many be dead."—Ver. 15. "The judgment was by one to condemnation."—Ver. 16. "By one man's disobedience many were made sinners."—Ver. 19.

Observe also that in 1 Cor. 3 :1 3, Paul shows that carnality (the Adamic nature) remains in the heart after spiritual birth, which is positive proof that it is inherited; for justification removes all acquired sin. This inherited [18] nature is styled in the scriptures, "besetting sin" (Heb. 12:1), "body of sin," the "old man" (Rom. 6:6), "flesh" (Gal. 5:17, 18; Rom. 8:7 9), "carnal mind" (Rom. 8:7), "carnality" (1 Cor. 3:1 3), "works of the Devil" (1 John 3 :8), "uncleanness" (Zech. 13 :1).

Sins, in the plural, are those actual transgressions which men commit from the years of accountability on. David cried unto the Lord, "Blot out my transgressions." From the foregoing we clearly see that sin exists in the world in two forms: inherited sin, and actual transgressions.
THE ATONEMENT

The atonement of Christ covers sin in both forms. Under the law men could not attain to perfection in the sense of being freed from all sin. Heb. 10:1, 2; Eccl. 7:20. A remembrance of sins was made once every year. Heb. 10:3, 4. The high priest took the blood of bulls and of goats and offered it for himself and for the errors of the people. Heb. 9:7, 12, 13. "The way into the holiest of all [entire sanctification] was not yet made manifest." —Heb. 9:8. They were only sanctified "to the purifying of the flesh."—Heb. 9:13. "These all, having obtained a good report through faith, received not the promise: God having provided some better thing for us."—Heb. 11 :39, 40. "For the law made nothing perfect, but the bringing in of a better hope [Christ] did."—Heb. 7:19.

A Savior was promised to the world, to deliver men from sin. Isa. 19:20. All people were commanded to look unto him and be saved. Isa. 45:22. He came. Luke 2 :8 14. He is "Christ the Lord," the "Son of God." "What the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh."—Rom. 8:3. "But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself."—Heb. 9:26. "He tasted death for every man."—Heb. 2:9. By the shedding of his own blood he "obtained eternal redemption for us."—Heb. 9:12. 1 Pet. 1 :18, 19. Thus a fountain was opened to the house of David and to the inhabitants of Jerusalem for sin—actual transgression—and for uncleanness—inherited sin. Zech. 13:1. [20]
THE ATONEMENT A "DOUBLE" REMEDY

As sin exists in two forms, so God has provided a double remedy in the atonement. "For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double; everlasting joy shall be unto them."—Isa. 61:7.

First. The blood of Christ when applied to the sinner's heart, washes away all actual transgressions.

"Christ died for our sins according to the scriptures." —1 Cor. 15:3. "He shall save his people from their sins." —Matt. 1:21. "Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; . . . Though your sins be as scarlet they shall be as white as snow; though they be red like crimson, they shall be as wool."—Isa. 1:16, 18. "Unto him that loved us, and washed us from our sins in his own blood."—Rev. 1:5.

Second. The blood of Christ when applied to the believer's heart, cleanses from all inbred sin or carnality.

"Jesus also, that he might sanctify the people with his own blood, suffered without the gate."—Heb. 13 :12. "If we [young converts, 1 John 2:12, Matt. 18:3] 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. "Behold the Lamb of God, which taketh away the sin of the world."—John 1:29.

Some who oppose this "double" remedy for sin, say that "God does not do his work by halves; he does a complete work." To this we answer. (1) Justification is a work of grace wrought in the heart. When God justifies a sinner, he does a complete and thorough work. (2) Sanctification is a work of grace wrought in the heart; and when God sanctifies a believer, he does a thorough and complete work.

Under the heading of this chapter, we shall prove that two successive works of grace are clearly set forth in the New Testament, and also set forth in the Old Testament in prophecy, and in types and shadows. [20]
From Egypt to Canaan

Israel's bondage in Egypt represents the slavery of sin. Their deliverance under Moses (who was a figure of Christ), their passage through the Red Sea, and song of praise, all foreshadowed the joy of pardon. Their sojourn in the wilderness typifies the life of a justified Christian. Crossing Jordan into Canaan typifies the work of sanctification. The land of Canaan was a clear type of the glorious experience of holiness enjoyed by the people of God in this life. "For we which have believed do enter into rest." You see this is present. Believers now "do enter" by faith into the Canaan "rest."

Some in their blindness think that Canaan typifies heaven; but this is not sound. There will be no battles to fight in heaven as there were in literal Canaan. By many scriptures we can prove that Canaan typifies the experience of perfect holiness.

In Acts 2 :38, 39 we read that "the promise is unto you and to your children, and to all that are afar off, even as many as the Lord our God shall call." The promise here referred to was made to Abraham B. C. 1898 years. See Gen. 17:1 8. God promised Abraham that his seed (which were to be as the stars of heaven, and the sand of the seashore in number) should inherit the land of Canaan for an everlasting possession. Ver. 7, 8. This was never fulfilled to Abraham or the Jewish nation. In Gen. 12:1 7 we read that Abraham, in obedience to God, forsook his native country, and went and dwelt in literal Canaan. But God "gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him, for a possession, and to his seed after him, when as yet he had no child."—Acts 7:1 5. Heb. 11:8, 9.

Here we see that Abraham never received the promise, neither his literal seed; for "these all, having obtained a good report through faith, received not the promise."— Heb. 11:39. But we further read that God has provided these "better things"—namely, the glorious fulfillment of this promise "for us," who live in the gospel dispensation. Ver. 40. All the children of faith in this dispensation are the seed of Abraham who were to inherit this blessing. [21] "Know ye therefore that they which are of faith, the same are the children of Abraham."—Gal. 3:7. "For ye are all the children of God by faith in Christ Jesus."—Ver. 26. "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."—Ver. 29.

This same truth is clearly set forth in Rom. 4:13 16; namely, that the promise in Gen. 17 was not to Abraham, or to his literal seed under the law, but to his spiritual seed—the children of faith—under the gospel. The blessing here promised came through Christ. "And in thy seed shall all the nations of the earth be blessed."—Gen. 22:18. "Now to Abraham and his seed were the promises made. He said not, And to seeds, as of many; but as of one, And to thy seed, which is Christ."—Gal. 3:16.

What was this blessing? Ans.—"Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith."—Gal. 3:14, 15. Christ instructed his disciples to tarry at Jerusalem, and wait for the "promise of the Father," the "baptism of the Holy Ghost and fire." Read Luke 24:49; Acts 1:4, 5. They obeyed and received the promise. See Acts 2 1 4, 32, 33.

He (the Holy Spirit) is the sanctifier. Rom. 15:16. "And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified."—Acts 20:32. "Inheritance among them which are sanctified by faith that is in me."—Acts 26:18. "To perform the mercy promised to our fathers, and to remember his holy covenant [See Gen. 17:7, 8.]; the oath which he sware to our father Abraham, that he would grant unto us, that we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life."—Luke 1:72 75.

This is clear and conclusive. The experience of entire sanctification, or perfect holiness, is the spiritual land of Canaan "we which have believed do enter." Let us [22] briefly review the above scriptures on the promise made to Abraham, and its fulfillment.

1. God made a promise to Abraham, that his seed should inherit all the land of Canaan for an everlasting possession.

2. This was never literally fulfilled. The Jewish nation under the law never received the promise.

3. The blessing promised came through Christ.

4. Through spiritual birth men become children of God.

5. All the "children of God" (both Jews and Gentiles) in this dispensation are the seed of Abraham. As such they are "heirs" to the "inheritance" promised.

6. This inheritance is clearly stated to be "the baptism of the Holy Spirit," "sanctification," or "perfect holiness." These terms relate to the same experience.

7. This experience is not received by a transition from earth to heaven. It is received "by faith," and can be lived and enjoyed "all the days of our life."

The above is absolute proof of two degrees of grace in Christ's salvation, each entered by faith.
EXAMPLES OF TWO WORKS

Some may ask, "Was any one ever saved by two works of grace?" In this chapter we shall give some clear examples of those who have been thus saved.
The Disciples

Some hold and teach that they were not converted until Pentecost; and there are still others who teach that they were both justified and sanctified before that time. These are some of the positions men are driven to when they oppose two works of grace. Now, "to the law and to the testimony." Were the disciples regenerated or fully converted before Pentecost ? The Word clearly in the affirmative.

1st. Christ, in his personal ministry, possessed justifying power and forgave sins In Luke 7:37 50 we have an account of a woman who "was a sinner." She came to Jesus weeping; "and he said unto her, Thy sins are forgiven." "Thy faith hath sayed thee: go in peace." He told the Pharisee at whose house he was dining, "her sins which are many, are forgiven." "And they that sat at meat with him, began to say within themselves, Who is this that forgiveth sins also ?"

Again, Matt. 9 :2 6. "Jesus, seeing their faith, said unto the sick of the palsy, Son, be of good cheer; thy sins be forgiven thee." Jesus spake these words, that they might "know that the Son of man hath power on earth to forgive sins."

Now, if Christ pardoned others, it follows conclusively that his disciples who forsook all and followed him, were pardoned. His invitation was to "all ye that labor and are heavy laden;" with the promise, "I will give you rest." The disciples had received this rest. When Jesus asked them whether they also would forsake him, "Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life."

2nd. They "believed on him." "And his disciples believed on him."—John 2:11. "And we believe and are [35] sure that thou art that Christ, the Son of the living God." —John 6:69.

(1). What are the promises to men if they believe? "He that believeth . . . shall be saved."—Mark 16:16. "Believe on the Lord Jesus Christ, and thou shalt be saved."—Acts 16:31. "Whosoever believeth in him shall receive remission of sins."—Acts 10:43. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him shall not perish, but have everlasting life."—John 3 :16.

(2) What effect is produced when men believe? "Whosoever believeth that Jesus is the Christ, is born of God." —1 John 5:1. "He that believeth on the Son of God, hath the witness in himself.—1 John 5:10. "All that believe are justified."—Acts 13:39. "He that believeth on the Son, hath everlasting life."—John 3:36. "As many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.—John 1:12, 13.

"In the mouth of two or three witnesses shall every word be established." The disciples were "born of God," had their "sins remitted," were "justified," had the "witness" of the Spirit, were the "sons of God"— all before Pentecost. So says the Word. "Let God be true, and every man a liar."

3rd. They were regenerated. "And Jesus said unto them, Verily I say unto you, that ye which have followed me in the regeneration," etc.—Matt. 19:28.

Regeneration.—New birth by the grace of God; that change by which the will and natural enmity of man to God and his law are subdued, and a principle of supreme love to God and his law, or holy affections, is implanted in the heart.—Webster.

4th. Their names were in heaven. "Rejoice not that the spirits are subject unto you; but rather rejoice because your names are written in heaven."—Luke 10 :20. The fact that their names were written in the "book of life" in heaven, is positive proof that their sins were forgiven [36] , and that they were living without sin; for God hath said, "Whosoever hath sinned against me, him will I blot out of my book."—Ex. 32:33.

5th. They had the Spirit of God. "When they deliver you up, take no thought how or what ye shall speak: . . . for it is not ye that speak, but the Spirit of your Father, which speaketh in you."—Matt. 10:20. Possessing the divine Spirit, and God being their Father, positive evidence that they were born of God.

6th. Christ ordained them, and sent them forth to preach the Gospel. He gave them the following commission and authority: "Heal the sick, cleanse the lepers, raise the dead, cast out devils." Strange that these were sinners! but nay. They were "sheep in the midst of wolves." Matt. 10 :1-6.

7th. They received his word. "I have manifested thy name unto the men which thou gavest me out of the world: shine they were, and thou gavest them me: and they have kept thy word."—John 17:6. "For I have given unto them the words which thou gavest me; and they have received them."—Ver. 8. "Receive with meekness the engrafted word, which is able to save your souls."—James 1 :21.

8th. They were not of the world. I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world."—John 17:14. "While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost."—Ver. 12.

9th. They were in Christ. "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches."—John 15:4, 5.

1. How do men get in Christ?

(1) They are created in Christ Jesus. Eph. 2:8 10. 2) They are reconciled in Christ. Eph. 2:14 16.

(3) They are baptized by the Spirit into Christ. 1 Cor. 12:12, 13.

(4) They are grafted into Christ. Rom. 11:24.

2. What is their experience?

(1) They are new creatures. 2 Cor. 5:17.

(2) They have no condemnation. Rom. 8:1.

(3) They live without committing sin. 1 John 3:6.

We have given sufficient proof to convince any reasonable mind that the disciples were fully converted before Pentecost. But what do false teachers bring forth against this extensive line of truth?
The Samaritans
Their conversion. "Then Philip went down to the city of Samaria, and preached Christ unto them. And the [40] people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. ... When they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women."—Acts 8 :5 8, 12. Surely no one will deny that a great revival took place, which resulted in many souls being converted to God.

1. They "received the word of God."—Ver. 14. "Receive with meekness the engrafted word, which is able to save your souls."—James 1:21. "The law of the Lord is perfect, converting the soul."—Psa. 19 :7.

2. They "gave heed" to the things which Philip spoke.

3. "They believed." "Whosoever believeth that Jesus is the Christ is born of God."—1 John 5:1. "All that believe are justified."—Acts 13:39.

4. As a result of their conversion, there was "great joy" in that city.

5. These converts "were baptized, both men and women."

THEIR SANCTIFICATION. "Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost.... Then laid they their hands on them, and they received the Holy Ghost."— Acts 8 :14 17. "Being sanctified by the Holy Ghost."— Rom. 15:16. "He hath perfected forever them that are sanctified; whereof the Holy Ghost also is a witness to us."—Heb. 10 14, 15.
The Ephesians (Acts19:1 6)

WERE JUSTIFIED. "And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus; and finding certain disciples, he said unto them, Have ye received the Holy Ghost since ye believed?"—Ver. 1, 2. [41]

1. They were "disciples." Let us see what it implies to be a disciple. "Whosoever cloth not bear his cross, and come after me, cannot be my disciple." "So likewise, whosoever he be of you that forsaketh not all that he hash, he cannot be my disciple."—Luke 14 :27, 33. "If ye continue in my word, then are ye my disciples indeed."—John 8:31. "By this shall all men know that ye are my disciples, if ye have love one for another."—John 13:35. "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples."—John 15:8.

2. They "believed." Hence they were born of God (John 5:1)—were justified (Acts 13:39). Having proved that these Ephesians were clearly justified when Paul came to them, we shall now prove that they were wholly sanctified after his coming.

THEIR SANCTIFICATION. After Paul gave them proper instruction, and baptized them in the name of the Lord Jesus, he "laid his hands upon them, [and] the Holy Ghost came on them; and they spake with tongues, and prophesied."—Ver. 6. About eight years later, Paul wrote a letter to these brethren, in which he testifies as follows: "After that ye heard the word of truth, the gospel of your salvation; in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise." Eph. 1:13.
Cornelius the Centurion. (Acts 10th chapter)

Was justified, before Peter came to him.

1. He was a "devout man."—Ver. 2. "A pious man." Sawyer.

Devout. "Yielding a solemn and reverential attention to God in religious exercises, particularly in prayer; pious; devoted to religion; righteous."—Webster. "Religious awe and piety: to worship, to adore God."—R o b i s o n ' s Lexicon. It is said that there is no word in the English language that ascribes a more full and intense religious character, than the word "devout."

2. He "feared God with all his house."—Ver. 2. "The fear of the Lord is to hate evil."—Prov. 8:13. "By the fear of the Lord, men depart from evil."—Prov. 16 :6. "God is no respecter of persons: but in every nation he [42] that feareth him and worketh righteousness, is accepted with him."—Acts 10:34,35. "It shall be well with them that fear God, which fear before him."—Eccl. 8:12. "Blessed is every one that feareth the Lord; that walketh in his ways. For thou shalt eat the labor of shine hands: happy shalt thou be, and it shall be well with thee. ... Behold, that thus shall the man be blessed that feareth the Lord." —Psa. 128:1 4. "The angel of the Lord encampeth round about them that fear him, and delivereth them."—Psa. 34:7. "O fear the Lord, ye his saints."—Psa. 34:9.

What a beautiful wreath of heavenly truth! The man who reads the above scriptures, and says that Cornelius and his household were in an unconverted state when Peter came to them, simply presumes to make God a liar, and exposes his utter blindness.

3. He was "a just man."—Ver. 22. "A man, righteous."—Young. "The way of the just is uprightness."— Isa. 26:7. "Such as are upright in their way are his delight." —Prov. 11:20. "He blesseth the habitation of the just." Prov. 3:33. "Just persons . . . need no repentance."— Luke 15.7. "The path of the just is as the shining light, that shineth more and more unto the perfect day."— Prov. 4:18.

4. His prayer was heard. It is said that Cornelius "gave much alms to the people, and prayed to God alway."—Ver. 2. Surely his life was an example, even to many who profess holiness today. He "prayed to God alway." Neither were his prayers dry and lifeless; for the angel said to him, "Thy prayers and shine alms are come up for a memorial before God."—Ver. 4. "Thy prayer is heard, and shine alms are had in remembrance in the sight of God."—Ver. 31.

"His prayers were heard" and were held in remembrance in the sight of God. Reader, consider this. Was he a sinner? Let the Word answer. "Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth."—John 9 :31. "The Lord is far from the wicked: but heareth the prayer of the righteous."—Prov. 15 :29. [43]

This chain of testimony so clearly establishes the fact that Cornelius was a justified man when Peter came to him, that there is no appeal from it. We will next notice that he received a second experience of saving grace when Peter came, even their conversion. "Then Philip went down to the city of Samaria, and preached Christ unto them. And the [40] people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. ... When they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women."—Acts 8 :5 8, 12. Surely no one will deny that a great revival took place, which resulted in many souls being converted to God.

1. They "received the word of God."—Ver. 14. "Receive with meekness the engrafted word, which is able to save your souls."—James 1:21. "The law of the Lord is perfect, converting the soul."—Psa. 19 :7.

2. They "gave heed" to the things which Philip spoke.

3. "They believed." "Whosoever believeth that Jesus is the Christ is born of God."—1 John 5:1. "All that believe are justified."—Acts 13:39.

4. As a result of their conversion, there was "great joy" in that city.

5. These converts "were baptized, both men and women."

THEIR SANCTIFICATION. "Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost.... Then laid they their hands on them, and they received the Holy Ghost."— Acts 8 :14 17. "Being sanctified by the Holy Ghost."— Rom. 15:16. "He hath perfected forever them that are sanctified; whereof the Holy Ghost also is a witness to us."—Heb. 10 14, 15.
The Ephesians (Acts19:1 6)

WERE JUSTIFIED. "And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus; and finding certain disciples, he said unto them, Have ye received the Holy Ghost since ye believed?"—Ver. 1, 2. [41]

1. They were "disciples." Let us see what it implies to be a disciple. "Whosoever cloth not bear his cross, and come after me, cannot be my disciple." "So likewise, whosoever he be of you that forsaketh not all that he hash, he cannot be my disciple."—Luke 14 :27, 33. "If ye continue in my word, then are ye my disciples indeed."—John 8:31. "By this shall all men know that ye are my disciples, if ye have love one for another."—John 13:35. "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples."—John 15:8.

2. They "believed." Hence they were born of God (John 5:1)—were justified (Acts 13:39). Having proved that these Ephesians were clearly justified when Paul came to them, we shall now prove that they were wholly sanctified after his coming.

THEIR SANCTIFICATION. After Paul gave them proper instruction, and baptized them in the name of the Lord Jesus, he "laid his hands upon them, [and] the Holy Ghost came on them; and they spake with tongues, and prophesied."—Ver. 6. About eight years later, Paul wrote a letter to these brethren, in which he testifies as follows: "After that ye heard the word of truth, the gospel of your salvation; in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise." Eph. 1:13.
Cornelius the Centurion. (Acts 10th chapter)

Was justified, before Peter came to him.

1. He was a "devout man."—Ver. 2. "A pious man." Sawyer.

Devout. "Yielding a solemn and reverential attention to God in religious exercises, particularly in prayer; pious; devoted to religion; righteous."—Webster. "Religious awe and piety: to worship, to adore God."—R o b i s o n ' s Lexicon. It is said that there is no word in the English language that ascribes a more full and intense religious character, than the word "devout."

2. He "feared God with all his house."—Ver. 2. "The fear of the Lord is to hate evil."—Prov. 8:13. "By the fear of the Lord, men depart from evil."—Prov. 16 :6. "God is no respecter of persons: but in every nation he [42] that feareth him and worketh righteousness, is accepted with him."—Acts 10:34,35. "It shall be well with them that fear God, which fear before him."—Eccl. 8:12. "Blessed is every one that feareth the Lord; that walketh in his ways. For thou shalt eat the labor of shine hands: happy shalt thou be, and it shall be well with thee. ... Behold, that thus shall the man be blessed that feareth the Lord." —Psa. 128:1 4. "The angel of the Lord encampeth round about them that fear him, and delivereth them."—Psa. 34:7. "O fear the Lord, ye his saints."—Psa. 34:9.

What a beautiful wreath of heavenly truth! The man who reads the above scriptures, and says that Cornelius and his household were in an unconverted state when Peter came to them, simply presumes to make God a liar, and exposes his utter blindness.

3. He was "a just man."—Ver. 22. "A man, righteous."—Young. "The way of the just is uprightness."— Isa. 26:7. "Such as are upright in their way are his delight." —Prov. 11:20. "He blesseth the habitation of the just." Prov. 3:33. "Just persons . . . need no repentance."— Luke 15.7. "The path of the just is as the shining light, that shineth more and more unto the perfect day."— Prov. 4:18.

4. His prayer was heard. It is said that Cornelius "gave much alms to the people, and prayed to God alway."—Ver. 2. Surely his life was an example, even to many who profess holiness today. He "prayed to God alway." Neither were his prayers dry and lifeless; for the angel said to him, "Thy prayers and shine alms are come up for a memorial before God."—Ver. 4. "Thy prayer is heard, and shine alms are had in remembrance in the sight of God."—Ver. 31.

"His prayers were heard" and were held in remembrance in the sight of God. Reader, consider this. Was he a sinner? Let the Word answer. "Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth."—John 9 :31. "The Lord is far from the wicked: but heareth the prayer of the righteous."—Prov. 15 :29. [43]

This chain of testimony so clearly establishes the fact that Cornelius was a justified man when Peter came to him, that there is no appeal from it. We will next notice that he received a second experience of saving grace when Peter came, even
HIS ENTIRE SANCTIFICATION. Let it be remembered that we are saved by the washing of regeneration, and the renewing of the Holy Ghost. Cornelius had experienced the "washing of regeneration," but had not yet received the "renovation" or baptism of the Holy Ghost— had not received the "fullness" promised to all believers. See Acts 11:13 16. For this purpose Peter was sent for, who, when he came, expounded the way of salvation more perfectly: and "while Peter yet spake these words, the Holy Ghost fell on them which heard the word. And they of the circumcision, which believed, were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord."—Ver. 44 48. "Being sanctified by the Holy Ghost."—Rom. 15:16.
Paul

Paul at one time was an enemy to the religion of Jesus Christ. He was "a blasphemer, and a persecutor, and injurious." Referring to this time he testifies that he was the "chief of sinners." He says, "Beyond measure I persecuted the church of God, and wasted it ;" "but I obtained mercy because I did it ignorantly in unbelief." At one time he received "letters" from the high priest to go to Damascus, and bring all the men and women he could find "of this way" bound to Jerusalem. So he started on his mission of persecution.

His Conversion. Just prior to this time, he had consented to the death of Stephen. He had listened to that sermon before the council, which cut them all to the heart. He stood by and saw them stone to death that [44] holy man—full of the Holy Ghost. He heard his burning testimony that he saw "the heavens opened, and the Son of man standing on the right hand of God;" and his sweet prayer when dying—"Lord, lay not this sin to their charge."

Surely this made some impression upon the mind of Paul: and as he journeyed along towards Damascus, no doubt these recent events were flying through his mind. It looks clear to me, that as he pondered these things over, conviction began to seize hold of him. But let that be as it may, when he had almost reached Damascus, "suddenly there shined round about him a light from heaven; and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutes" thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutes". It is hard for thee to kick against the pricks. And he, trembling and astonished, said, Lord, what wilt thou have me to do?"—Acts 9:1 6.

Some hold that this was only conviction; but such reasoning we maintain is not sound. The moment Paul discovered his position and condition, he threw down his arms of rebellion, and fully surrendered himself to the Lord, saying, "What wilt thou have me to do?" This undoubtedly brought the pardoning grace to his soul. Here he became "Brother Saul." The "glory" of the light that shone in his heart and round about him blinded his eyes. Acts 22:11.

Another proof of his conversion is that he here received his call and commission to preach the gospel of salvation to the Gentiles, "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they might receive the forgiveness of sins, and inheritance among them which are sanctified," etc.— Acts 26 :16 18. Would God give such an important call and commission to one who was yet unsaved? Preposterous.

His Sanctification. Just three days after Paul was converted, a good man by the name of Ananias entered into the house where he was stopping, "and putting his hands on him, said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be [45] filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales."—Acts 9:17, 18. Paul here received the Holy Ghost; i. e., was sanctified. "Then Saul (who also is called Paul), filled with the Holy Ghost, set his eyes on him."—Acts 13:9. Paul was converted and sanctified in A. D. 35. We will now place Paul on the witness stand and hear his testimony.

A. D. 54. "Ye are witnesses, and God also, how holily and justly and unblamably we behaved ourselves among you that believe."—1 Thess. 2:10.

A. D. 58. "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."— Gal. 2:20.

A. D. 59. "Be ye followers of me, even as I also am of Christ."—1 Cor. 11:1.

A. D. 60. "I have lived in all good conscience before God until this day."—Acts 23:1. Reader, can you say that? But listen further. "And herein do I exercise myself, to have always a conscience void of offense toward God, and toward men."—Acts 24:16. "How shall we, that are dead to sin, live any longer therein?"—Rom. 6:2. "Knowing this, that our old man is crucified," etc.—Rom. 6:6. Here Paul testifies that he was "dead to sin" and did not live any longer therein; namely, did not practice or commit sin. This is why he "always" had a good conscience. He also testified that his "old man"—carnal nature—was crucified, dead.

A. D. 64. "Let us therefore, as many as be perfect, be thus minded."—Phil. 3:15. Here Paul testified to the experience of perfection. This experience he received when sanctified. Heb. 10:14, 15. Having such an experience, what was Paul's hope in the future? Ans.—"For me to live is Christ, and to die is gain . . . having a desire to depart, and to be with Christ: which is far better."—Phil. 1:21 23. We will now hear his last testimony before leaving the world.

A.D. 66 "I am now ready to be offered, and the time of my departure is at hand. I have fought a good [46] fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day."—2 Tim. 4:6 8.

Paul's life was truly a pattern of Bible holiness. Yet in the face of all this testimony, men have the audacity to say that Paul was a miserable sinner all the days of his life. And most holiness fighters today refer to Paul for proof that we cannot be made pure in this life. Such generally refer to Romans, 7th chapter, and apply it as Paul's present experience when addressing the Roman brethren. In this, they wrest the scriptures to their own destruction.

"Ye are not under the law, but under grace" was the subject Paul was teaching. It seems that some of the churches had trouble on this line, and some, through false teachers, were made to believe that it was still necessary "to keep the law of Moses." Paul desired the Roman brethren to be established on this point, and in order to more fully settle this truth in their minds and hearts, he contrasts full salvation under the gospel—the dispensation of divine grace—with a sinning law experience. In Romans 6th chapter, Paul sets forth the standard of full salvation under the gospel. He shows that it is a state and experience where men are "dead to" and "freed from" sin, a state where they serve God in "holiness" and "righteousness."

Please lay down this book and read the sixth chapter carefully. Now in the seventh chapter he sets forth justification under the law. In the first verse he says, "I speak to them that know the law." What law is here referred to? Ans.—The ten commandment law, or the law of Moses— the abolished code. Proof—Ver. 2 to 7. So whatever experience is here referred to, it is to those "who know the law," those "under the law." And thank God we are "delivered from the law," "dead to the law," and under a better dispensation, the dispensation of grace.

Paul was born under the law and lived under it until his conversion. In ver. 7 11 he describes his condition while in infancy, and how he went under condemnation [47] by getting a knowledge of the law. In ver. 14 23 he describes his experience while under the law. It is truly a dark picture. It shows that while he desired to do good, he failed to have the grace to do it, and was compelled to yield to the desires of his carnal nature, which he terms "the law of sin." The reader will better understand this by comparing the above with Heb. 7:19; Heb. 9:7 10, 13; Heb. 10:1 4, 11.

But let Paul explain himself. In ver. 24 he cries out, "O wretched man that I am! Who shall deliver me from the body of death?" Hear the answer.—"I thank God, through Jesus Christ our Lord."—Ver. 25. "I thank God that I am delivered through Jesus Christ our Lord."— Conybeare and Howson's Trans. You see he declares he is delivered from the very state and condition he describes in ver. 14 23. But let us follow him in chapter 8, ver. 1 3. "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh."

This is clear. The "law of sin" which "worked death" in Paul (Rom. 7:13 23), and from which he could not be delivered while under the law, the old covenant ( Rom. 8:3), he now declares he is delivered and "made free from" through Jesus Christ. Here Paul sets the "law of the Spirit of life in Christ Jesus"—the New Testament, John 8 :63; John 6 :68—over against the "law" of Moses, and shows that what the law could not do (because it was weak and unprofitable) we can have and do have under the "law of Christ."

NEXT

5334 Whitney Ave. Carmichael, CA. 95608
Pastor, Church Telephone (916) 482-7128
Church of God, Carmichael, CA
Church of God, Carmichael, CA
Two Works of Grace

H. M. Riggle, 1900

[Original Page Numbers]
THE APOSTLES URGED BELIEVERS ON TO THIS
"SECOND GRACE"
The Romans

At the time Paul wrote his epistle to them, it cannot be denied they were children of God. They were the "called of Jesus Christ," "beloved of God," "saints," and their "faith was spoken of throughout the whole world." Rom. 1:6 8. Yet they were not established in holiness. Rom. 1:11; 1 Thess. 3:13. Paul showed them that this degree of grace was to be entered by faith. "Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ: by whom [through whom—Sawyer] also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God."—Rom. 5 :1, 2

"Being justified" they had "peace with God." Yet they were not established in perfect holiness. He then clearly showed them that besides "being justified," they had "also access by faith into this grace wherein we stand;" namely, the establishing grace: and that it was entered "through Christ."

He further exhorted them to attain to this experience, "Yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God."—Rom. 6:13. "Present yourselves to God."— Revised. "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. . . . that ye may prove what is that good, and acceptable, and perfect will of God."—Rom. 12:1, 2. "This is the will of God, even your sanctification."—1 Thess. 4:3. "Even so now yield your members servants to righteousness unto holiness."—Rom. 6:19. "So now present your members bound to righteousness, for sanctification."—Emphatic D.

This is positive and clear. The Roman "brethren" were already regenerated—"made alive from the dead"— and now Paul commands them to present themselves a living sacrifice unto God, "for sanctification." This was [49] not to be deferred until death, but "now present yourselves," etc.
The Corinthians

Paul addressed them as "brethren ;" "the church of God;" "God's husbandry;" "God's building." "But of him are ye in Christ Jesus."—1 Cor. 1:30. "Babes in Christ." —1 Cor. 3:1. They had "believed, and were baptized." Acts 18:8; 1 Cor. 3:5. This is sufficient proof that they were not backslidden when Paul wrote his epistle to them. A few of them had already attained to the experience of entire sanctification (1 Cor. 1:2), but the majority were yet carnal. 1 Cor. 3:1 3. This does not imply that they had lost the grace of God, and had become carnal, but ye are "yet carnal;" that is, ye have allowed inbred carnality to remain in you until the present time.

Paul urged these brethren on to the experience of perfect holiness. "Finally, brethren, farewell. Be perfect." —2 Cor. 13:11. "And this also we wish, even your perfection."—Ver. 9. "Having therefore these p r o m i s e s, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and Spirit, perfecting holiness in the fear of God."—2 Cor. 7:1. "And in this confidence I was minded to come unto you before, that ye might have a second benefit." "second grace."—Margin. 2 Cor. 1:15. Here we see that Paul not only urged these brethren by letter, but earnestly desired to come unto them that they might receive this "second grace."
The Thessalonians

1. They were fully converted. Paul addressed them as "the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ." He further says, "We give thanks to God always for you all, making mention of you in our prayers: remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; knowing, brethren beloved, your election of God. For our gospel came not unto you in the word only, but also in power, and in the Holy Ghost, and in much assurance: [50] as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: so that ye were ensamples to all that believe in Macedonia and Achaia. For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad.... Ye turned to God from idols to serve the living and true God."—1 Thess. 1:1 9.

This is too plain to need comment. It cannot be denied that the Thessalonian brethren, to whom Paul addressed his epistle, were genuinely converted to God.

2. They were not backslidden. Paul was at Athens and sent Timothy to "comfort them concerning their faith." —3:1, 2. "Now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you: therefore, brethren, we are comforted over you in all our affliction and distress by your faith."—1 Thess. 3:6, 7. Here we see that Timothy brought Paul a good report of their spiritual condition. But while they were clearly justified, there was still something lacking.

3. A Lack, "Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith."—1 Thess. 3:10.

4. What was the lack? "To the end he may stablish your hearts unblamable in holiness."—1 Thess. 3:13. For this is the will of God, even your sanctification." 4: :3 "For God hath not called us unto uncleanness, but unto holiness." 4:7. "And the very God of peace sanctify you' wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it."—1 Thess. 5 :23, 24. "The Lord is faithful, who shall stablish you, and keep you from evil."—2 Thess. 3:3.

NEXT

5334 Whitney Ave. Carmichael, CA. 95608
Pastor, Church Telephone (916) 482-7128
Church of God, Carmichael, CA
Church of God, Carmichael, CA
Two Works of Grace

H. M. Riggle, 1900

[Original Page Numbers]
THE APOSTLES URGED BELIEVERS ON TO THIS
"SECOND GRACE"
The Romans

At the time Paul wrote his epistle to them, it cannot be denied they were children of God. They were the "called of Jesus Christ," "beloved of God," "saints," and their "faith was spoken of throughout the whole world." Rom. 1:6 8. Yet they were not established in holiness. Rom. 1:11; 1 Thess. 3:13. Paul showed them that this degree of grace was to be entered by faith. "Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ: by whom [through whom—Sawyer] also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God."—Rom. 5 :1, 2

"Being justified" they had "peace with God." Yet they were not established in perfect holiness. He then clearly showed them that besides "being justified," they had "also access by faith into this grace wherein we stand;" namely, the establishing grace: and that it was entered "through Christ."

He further exhorted them to attain to this experience, "Yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God."—Rom. 6:13. "Present yourselves to God."— Revised. "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. . . . that ye may prove what is that good, and acceptable, and perfect will of God."—Rom. 12:1, 2. "This is the will of God, even your sanctification."—1 Thess. 4:3. "Even so now yield your members servants to righteousness unto holiness."—Rom. 6:19. "So now present your members bound to righteousness, for sanctification."—Emphatic D.

This is positive and clear. The Roman "brethren" were already regenerated—"made alive from the dead"— and now Paul commands them to present themselves a living sacrifice unto God, "for sanctification." This was [49] not to be deferred until death, but "now present yourselves," etc.
The Corinthians

Paul addressed them as "brethren ;" "the church of God;" "God's husbandry;" "God's building." "But of him are ye in Christ Jesus."—1 Cor. 1:30. "Babes in Christ." —1 Cor. 3:1. They had "believed, and were baptized." Acts 18:8; 1 Cor. 3:5. This is sufficient proof that they were not backslidden when Paul wrote his epistle to them. A few of them had already attained to the experience of entire sanctification (1 Cor. 1:2), but the majority were yet carnal. 1 Cor. 3:1 3. This does not imply that they had lost the grace of God, and had become carnal, but ye are "yet carnal;" that is, ye have allowed inbred carnality to remain in you until the present time.

Paul urged these brethren on to the experience of perfect holiness. "Finally, brethren, farewell. Be perfect." —2 Cor. 13:11. "And this also we wish, even your perfection."—Ver. 9. "Having therefore these p r o m i s e s, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and Spirit, perfecting holiness in the fear of God."—2 Cor. 7:1. "And in this confidence I was minded to come unto you before, that ye might have a second benefit." "second grace."—Margin. 2 Cor. 1:15. Here we see that Paul not only urged these brethren by letter, but earnestly desired to come unto them that they might receive this "second grace."
The Thessalonians

1. They were fully converted. Paul addressed them as "the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ." He further says, "We give thanks to God always for you all, making mention of you in our prayers: remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; knowing, brethren beloved, your election of God. For our gospel came not unto you in the word only, but also in power, and in the Holy Ghost, and in much assurance: [50] as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: so that ye were ensamples to all that believe in Macedonia and Achaia. For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad.... Ye turned to God from idols to serve the living and true God."—1 Thess. 1:1 9.

This is too plain to need comment. It cannot be denied that the Thessalonian brethren, to whom Paul addressed his epistle, were genuinely converted to God.

2. They were not backslidden. Paul was at Athens and sent Timothy to "comfort them concerning their faith." —3:1, 2. "Now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you: therefore, brethren, we are comforted over you in all our affliction and distress by your faith."—1 Thess. 3:6, 7. Here we see that Timothy brought Paul a good report of their spiritual condition. But while they were clearly justified, there was still something lacking.

3. A Lack, "Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith."—1 Thess. 3:10.

4. What was the lack? "To the end he may stablish your hearts unblamable in holiness."—1 Thess. 3:13. For this is the will of God, even your sanctification." 4: :3 "For God hath not called us unto uncleanness, but unto holiness." 4:7. "And the very God of peace sanctify you' wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it."—1 Thess. 5 :23, 24. "The Lord is faithful, who shall stablish you, and keep you from evil."—2 Thess. 3:3.

NEXT

5334 Whitney Ave. Carmichael, CA. 95608
Pastor, Church Telephone (916) 482-7128
Church of God, Carmichael, CA
Church of God, Carmichael, CA
Two Works of Grace

H. M. Riggle, 1900

[Original Page Numbers]
THE APOSTLES URGED BELIEVERS ON TO THIS
"SECOND GRACE"
The Romans

At the time Paul wrote his epistle to them, it cannot be denied they were children of God. They were the "called of Jesus Christ," "beloved of God," "saints," and their "faith was spoken of throughout the whole world." Rom. 1:6 8. Yet they were not established in holiness. Rom. 1:11; 1 Thess. 3:13. Paul showed them that this degree of grace was to be entered by faith. "Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ: by whom [through whom—Sawyer] also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God."—Rom. 5 :1, 2

"Being justified" they had "peace with God." Yet they were not established in perfect holiness. He then clearly showed them that besides "being justified," they had "also access by faith into this grace wherein we stand;" namely, the establishing grace: and that it was entered "through Christ."

He further exhorted them to attain to this experience, "Yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God."—Rom. 6:13. "Present yourselves to God."— Revised. "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. . . . that ye may prove what is that good, and acceptable, and perfect will of God."—Rom. 12:1, 2. "This is the will of God, even your sanctification."—1 Thess. 4:3. "Even so now yield your members servants to righteousness unto holiness."—Rom. 6:19. "So now present your members bound to righteousness, for sanctification."—Emphatic D.

This is positive and clear. The Roman "brethren" were already regenerated—"made alive from the dead"— and now Paul commands them to present themselves a living sacrifice unto God, "for sanctification." This was [49] not to be deferred until death, but "now present yourselves," etc.
The Corinthians

Paul addressed them as "brethren ;" "the church of God;" "God's husbandry;" "God's building." "But of him are ye in Christ Jesus."—1 Cor. 1:30. "Babes in Christ." —1 Cor. 3:1. They had "believed, and were baptized." Acts 18:8; 1 Cor. 3:5. This is sufficient proof that they were not backslidden when Paul wrote his epistle to them. A few of them had already attained to the experience of entire sanctification (1 Cor. 1:2), but the majority were yet carnal. 1 Cor. 3:1 3. This does not imply that they had lost the grace of God, and had become carnal, but ye are "yet carnal;" that is, ye have allowed inbred carnality to remain in you until the present time.

Paul urged these brethren on to the experience of perfect holiness. "Finally, brethren, farewell. Be perfect." —2 Cor. 13:11. "And this also we wish, even your perfection."—Ver. 9. "Having therefore these p r o m i s e s, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and Spirit, perfecting holiness in the fear of God."—2 Cor. 7:1. "And in this confidence I was minded to come unto you before, that ye might have a second benefit." "second grace."—Margin. 2 Cor. 1:15. Here we see that Paul not only urged these brethren by letter, but earnestly desired to come unto them that they might receive this "second grace."
The Thessalonians

1. They were fully converted. Paul addressed them as "the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ." He further says, "We give thanks to God always for you all, making mention of you in our prayers: remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; knowing, brethren beloved, your election of God. For our gospel came not unto you in the word only, but also in power, and in the Holy Ghost, and in much assurance: [50] as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: so that ye were ensamples to all that believe in Macedonia and Achaia. For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad.... Ye turned to God from idols to serve the living and true God."—1 Thess. 1:1 9.

This is too plain to need comment. It cannot be denied that the Thessalonian brethren, to whom Paul addressed his epistle, were genuinely converted to God.

2. They were not backslidden. Paul was at Athens and sent Timothy to "comfort them concerning their faith." —3:1, 2. "Now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you: therefore, brethren, we are comforted over you in all our affliction and distress by your faith."—1 Thess. 3:6, 7. Here we see that Timothy brought Paul a good report of their spiritual condition. But while they were clearly justified, there was still something lacking.

3. A Lack, "Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith."—1 Thess. 3:10.

4. What was the lack? "To the end he may stablish your hearts unblamable in holiness."—1 Thess. 3:13. For this is the will of God, even your sanctification." 4: :3 "For God hath not called us unto uncleanness, but unto holiness." 4:7. "And the very God of peace sanctify you' wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it."—1 Thess. 5 :23, 24. "The Lord is faithful, who shall stablish you, and keep you from evil."—2 Thess. 3:3.

NEXT

5334 Whitney Ave. Carmichael, CA. 95608
Pastor, Church Telephone (916) 482-7128
Church of God, Carmichael, CA
Church of God, Carmichael, CA
Two Works of Grace

H. M. Riggle, 1900

[Original Page Numbers]
THE APOSTLES URGED BELIEVERS ON TO THIS
"SECOND GRACE"(cont.)
The Hebrews

At the time the apostle wrote his letter to them it cannot be denied that they were children of God. He [51] addressed them as "holy brethren." 3:1. They were "babes" that had "need of milk" (5:12, 13); namely, "new born babes, desire the sincere milk of the word, that they may grow thereby."—1 Pet. 2:2. They became babes by being converted. Matt. 18:3. He further says: "Ye are come unto mount Sion, . . . to the general assembly and church of the first born, which are written in heaven, . . . and to Jesus the mediator of the new covenant, and to the blood of sprinkling." 12:22 24.

They were still indwelt with an unrighteous nature, the "carnal mind." Paul styled it, "the sin which cloth so easily beset us," and exhorted them to "lay it aside."— 12:1,2. He showed them that there was another degree of grace beyond what they now experienced.

In chapters 3 and 4 the apostle draws an analogy between Israel in the wilderness and children of God not yet fully saved: also between Canaan and the spiritual "rest" "we which have believed do enter." God had promised the children of Israel rest in the land of Canaan. The first generation did not enter this land, "because they believed not." Of them he sware, "They shall not enter into my rest." "So we see they could not enter in, because of unbelief."—3 :19.

We have before shown that literal Canaan was a type of the experience of perfect holiness. God had promised Israel rest in the land of Canaan, "from all their enemies round about." —Deut. 25:19. "My presence shall go with thee, and I will give thee rest."—Ex. 33:14. By exterminating all the Canaanites who were born and bred in that land, the children of Israel were to possess the land and have "rest."

How clearly this typifies the complete redemption we have in Christ Jesus! The various bents of evil—pride, selfishness, jealousy, fear, covetousness, anger, etc.—are born in us. These are inward enemies. Christ "condemns sin in the flesh," and "destroys the works of the Devil" out of us; namely, "saves us from these enemies," and enables us to serve him in holiness and righteousness before him all the days of our life.—Luke 1:74, 75. Not one of these enemies is allowed to remain and lurk in the [52] walls of "man's soul." "Perfect love casteth out fear," and the soul sinks down into a perfect tranquility, a haven of rest—a rest that gives "quietness and assurance forever."

This is the land of Beulah. Here "peace is extended like a river," and the soul is enabled to "rejoice evermore," and "in everything give thanks;" even in times of trial, adversity, disappointment, pressure, opposition, and misunderstanding. Here the soul feasts on "fat things" and is "satisfied." This so far surpasses the experience of the masses, that they naturally suppose it can only be obtained in a supposed Millennium or after death. But thank God, the redeemed have found it in this life. "We which have believed do I present tense ] enter into ." Hallelujah! You see this rest is entered by faith. Well hath the poet said:
"The kingdom of God is within you,
So the greatest of teachers hath said;
And the faithful and loving have found it,
And enjoyed it before they were dead.

The Word, and the blood of the Savior
Is the anchor in which we do rest;
And heaven began with its favor
Now we reign with the pure and the blest.."

The Hebrew brethren, although converted, had not vet entered this perfect soul rest. Paul warned and exhorted them as follows: "Let us fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it."—4 :1. "Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief." 4:11. "Go on unto perfection."—Heb. 6:1. "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh, . . . let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience."—Heb. 10:19 22.

These "brethren" already had their "hearts sprinkled from an evil conscience;" i. e., were converted, had their [53] sins pardoned: and now the apostle urges them "to enter into the holiest"—entire sanctification. This was not to be effected by a transition from earth to heaven, but "by the blood of Jesus." "Now the God of peace . . . through the blood . . . make you perfect."—Heb. 13:20 21. "For by one offering he hath perfected forever them that are sanctified." Heb. 10: l 4.

He further taught them that as "sons," God would "scourge" and "chastise" them; namely, lead them through the death route of inward crucifixion to self—"our old man"—probe. dissect, and lay open with the sharp sword of his truth, the hidden "creatures" of their depraved nature. Heb. 12:5 9; 4:12 13. This complete death to self will, reputation, etc., would not for the present "seem joyous" (verse 11), yet he showed them that it was "for our profit, that we might be partakers of his holiness." —Heb. 12:10.

He further exhorted them to "follow peace with all men, and holiness, without which no man shall see the Lord."—Heb. 12:14.

NEXT

5334 Whitney Ave. Carmichael, CA. 95608
Pastor, Church Telephone (916) 482-7128
Church of God, Carmichael, CA
Church of God, Carmichael, CA
Two Works of Grace

H. M. Riggle, 1900

[Original Page Numbers]
THE APOSTLES URGED BELIEVERS ON TO THIS
"SECOND GRACE"(cont.)
John's Epistle

John addressed his epistle to "little children" whose "sins were forgiven."—1 John 2:12. They were "sons of God."—3 :l 2. The special object of this epistle was: "That ye also may have fellowship with us; and truly our fellowship is with the Father and with His Son."— 1:3. "And these things write we unto you, that your joy may be full."—1:4. The apostle wrote this epistle for the purpose of teaching them the fullness of joy he enjoyed, so that they also would have perfect fellowship with him. You see these converts were not yet sanctified.

But what was the standard he held up for them in their justified state ? Hear it, all ye who plead for sin. "And now little children, abide in him."—2 :28. "Whosoever abideth in him sinneth not." 3:6. "He that saith he abideth in him ought himself also so to walk, even as he walked."—2 :6. "My little children, these things write I unto you, that ye sin not."—2:1. "Little children, let no man deceive you . . . He that committeth sin is of the devil.... Whosoever is born of God doth not [54] commit sin . . . In this the children of God are manifest. and the children of the devil."—3 :7 10.. "We know that whosoever is born of (Nod, sinneth not." 5:18..

This is the Bible standard of justification. It is the standard to which these young converts must live in order to abide in Christ.

But now, lest they should be led to think that in their first experience of grace, they were freed from inbred sin, he refutes that idea by saying. "If we say that we [namely, 'you little children'! have no sin, we deceive ourselves." —1:8. You see they were not purged from inbred sin, else they would already have had the "fullness," and perfect fellowship he wished to teach them.

He then proceeded to show them a way of deliverance from this inbred foe. "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 :7.

While in verse 8 the apostle guards young converts— unsanctified "children"—against the error that they "have no sin," he positively teaches in verse 7 and 9 that if they confess their need, and meet the Bible conditions, the blood of Jesus Christ will cleanse them "from all sin" and from "all unrighteousness." "And every man that hath this hope in him. purifieth himself, even as he is pure."—3 :3, and is made "righteous, even as he is righteous."—3 :7.

But can this experience be received! enjoyed, and lived in this world? "Herein is our love made perfect, that we may have boldness in the day of judgment because as he is, so are we in this world."—4:17.
CONCLUSION

"Let thy mercies come also unto me, O Lord, even thy salvation, according to thy word."—Ps. 119 :41.

Dear reader, stop a moment. You are hastening to eternity. Time with gigantic footsteps is bearing you to the future. Heaven or Hell awaits you. All depends upon your being saved "according to God's Word," and saved [55] "now.' Many are the deceptions of "these last days." Thousands of souls are giving heed to seducing spirits and doctrines of devils. Remember, God's salvation is according to his word. In this little booklet we have briefly set forth God's plan of redeeming and saving mankind. "If any man teach any other doctrine, let him be accursed."

If you are unsaved, "Repent, and be converted. that your sins may be blotted out." "Except ye repent, ye shall all likewise perish." If you are a believer. and have inward troubles with the "carnal mind," meet the conditions laid down in God's Word in a complete death to sin and self, present yourself to God for cleansing, "and the very God of peace w ill sanctify you wholly."

"Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God and Saviour, be glory and majesty, dominion and power, both now and ever. Amen."—Jude 24, 25.
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5334 Whitney Ave. Carmichael, CA. 95608
Pastor, Church Telephone (916) 482-7128