ENTIRE SANCTIFICATION
I do not intend, or assume to be an umpire on the subject of this article. I would write less on the subject, and give it less attention if others would write more, and give the doctrine and experience the attention its interest and prominence demand. It is the "central idea" of Christianity and as such is every way identified with the church of God and human salvation.
The word "sanctification" is quite common in both the Old and New Testament Scriptures. It, with its derivatives, occurs over one hundred times, and generally is expressive of Christian character. Very few words expressive of Christian experience occur as often in God's word; and being given by inspiration, it has divine sanction.
The doctrine of Christian sanctification is held as a cardinal truth by the whole church, both Protestant and Catholic. In some form it is associated with every leading creed in the Christian world. The church differs as to some particulars regarding it; these differences relate to its time, its extent, and somewhat to the conditions of the work. All agree that entire sanctification must exclude all that is sinful or morally wrong. The church differs to some extent as to what is sinful; some holding that only sinful acts are sinful, while others claim that sinful states involve guilt.
The authorized views of the Methodist Episcopal Church are not extreme, but midway between high Calvinism on the one side, and low Zinzendovianism on the other. Our ground is medium, or middle ground. Truth is almost invariably found between extremes; this is true not only theoretically, but practically and experimentally.
High Calvinism on this subject is taught in the Westminster Confession of Faith, which is the doctrinal basis of the Presbyterian Church. In it we are taught:-- "This sanctification is throughout the whole man, yet imperfect in this life, there abide still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war, the flesh lusting against the spirit and the spirit against the flesh."
The low Zinzendovian view is found in the writings of Count Zinzendorf, in "Holiness the Birthright of all God's children," as held and given by Dr. Crane, and by Prof. Fairchild, of Oberlin College. This view is presented by Dr. J. F. Crane in his article in McClintock & Strong's Biblical Cyclopedia, as follows: "In the renewal of the soul at conversion whereby man becomes a new creature, a new man, which after God is created in righteousness and true holiness, the inborn moral depravity is removed from the immortal nature, which so far as the work of cleansing is concerned, is in that moment fitted for heaven itself."
The Arminian, or Wesleyan doctrine occupies the happy medium between these extreme views; it is given in McClintock & Strong's, as follows: 1st "That man by nature is depraved, so that aside from grace, he is unfitted for all good, and prone to all evil."
2d. "That, through the grace of God, this moral depravity may be removed in this life and man may live freed from it."
3d. "That regeneration begins the process of cleansing; but except in some exempt cases possibly does not complete it, a degree of depravity still remaining in the regenerate."
4th. "That the process of cleansing is in some cases gradual, the remains of evil nature wearing away by degrees; in others instantaneous, the believer receiving the blessing of a clean heart a few days, or even hours, after his regeneration."
5th. "That this great gift is to be sought for specifically, and is to be obtained by a special act of faith directed towards this very object."
6th. "That this second attainment is attested by the Holy Spirit, which witnesses to the completion of the cleansing, as it did to the regeneration which began it."
7th, "That this gracious attainment, thus attested by the Holy Spirit, should be confessed on suitable occasions to the glory of God."
Here are no extreme views. The Methodist Episcopal church takes middle ground in every particular; as to its time, its nature, its conditions, and its limitations. As to its time, High Calvinism teaches that entire sanctification is never attained in this life. Low Zinzendovianism teaches that it is obtained at regeneration or conversion. The Methodist Church holds to neither of these extremes, but that between conversion and death we may be cleansed from all sinful proclivities and filled with love; that it is not commonly, if ever, received at conversion on the one hand, and need not be deferred until death on the other.
As to its nature, we hold it to be relative, hence limited by the capacity and capabilities of fallen human nature. It is not regarded as a superhuman, sublimated, angelic condition on the one hand, nor is it placed down on the level of sinful affinities or vicious appetites on the other. We teach the plain Bible presentation of devotion and purification, involving entire consecration of will, and entire cleansing of human nature -- comprehensive essentials of consecration and purity.
We take medium ground as to its conditions. The work is partly divine and partly human. Submission, faith and co-operation with divine agency is human. Humiliation, conviction and assisting grace, and cleansing power are divine -- God's work.
We avoid extreme views as to the guiltiness and nature of depravity. Some hold that there is damning guilt in depraved inclinations, while others hold that there is no moral guilt in depravity, and that guilt can be asserted only of sinful actions. The Methodist view is, that sinful acts alone involve guilt and need pardon, and that depraved states have moral quality, and hence need cleansing. We avoid confounding sinful acts and sinful states, that which needs pardon, with that which needs cleansing.
The agreements of the Christian Church on this subject, are however, more than their disagreements. All schools of theology agree, that the complete sanctification of believers is an essential part of the plan of salvation. All agree in pronouncing sin as a thing to be abhorred, repented of, and forgiven; and depravity a defilement of nature from which God's people must be delivered before they can enter heaven. All agree that the true followers of Christ hate sin, loathe it, resist it, turn away from it, and seek deliverance from it. All sensible Christians agree that no man can attain absolute perfection in any respect, at any time, or in any thing.
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