The weekly Oskaloosa herald. [volume] (Oskaloosa, Iowa) 1855-1885, 1876-12-28
BY request.
SERMON ON SANCTIFICATION.
by ID! Il. DUNCAN, Delivered In Chris
tian Chapel, OskalOosa, Iowa, Dec.
18th, 1876.

By II. IL. DUNCAN, delivered IN ChriS.
tian Chapel, Oskaloosa, Iowa, Dec.
18th, 1876.
As text we will read John l7:l7. 1t
is part of the prayer of Jesus, in be-
half of his apostles the night before his
trial and crucifxion. "Sanctify them
through Thy truth; Thy word is truth"
There are two distinct theories with
respect to this subject, and [ am compel
led to give them at least passing notice.
The subject before us is of importance on
two accounts. 1st, it is important to
known the truth respecting it, because it
concerns our duty. I'd. 1t is of impor-
tance because of errors that are taught,
and by which multitudes are being de-
ceived.
The first view that we notice tonight
is that sanctifcation is condition into
which believers may come, where they
are free from any tendency or temptation
to sin; in this condition, the human will
is so entirely lost in the divine will, that
they cease from their own works, and do
only those things which are pleasing and
acceptable in the sight of God. And if
in their new state any temptation should
befall them, the purity of the heart is
such that they are dispelled without any
injurious results. Sanctifcation, they
tell us, is subsequent to justification, and
far above it. The one brings us into the
divine favor, while the other delivers from
all that might offend the purity of God,
making us holy in thought, word and
deed And yet most if not all who hold
the doctrine of entire holiness suppose
that the sanctifed may fall away from
this condition and be lost.
According to this view, sanctifcation is
wrought by the Holy Spirit in a manner
quite mysterious and entirely above the
comprehension of mortals. Some times
it comes likes fash of lightning, while
in other cases, weeks, months and even
years are necessary to accomplish this
mysterious change. And no doubt there
are many saints who will never reach the
dizzy heights of such perfect deliverence
from the liabilities of wrong. Some have
supposed that it is Immediately attendant
upon justification. Others suppose that
it is to be attained through the mourning
and praying of the believer, and there
fore never follows conversion in close prOx-
unity. While still others accommodate
themselves somewhat to both theories
and conclude that sometimes it is the
one and sometimes the other, but they all
agree that it is the work of the Spirit,
independent of any agency and that when
any one is sanctifed, he is feelingly
sensible of it; he knows it by his
feelings and can not be mistaken in the
matter
The second view that we notice, COM
pletely denies the whole doctrine. Its
advocates maintain that such q condition
is impossible to men in the flesh. His
torically they tell us it has not occurred.
And they insinuate that those who have
reached this realm of perfect exemption,
are not more holy than they were before
the transformation took place; that
although they have passed beyond the
region where their less fortunate or less
favored brethren areyet being tempted, they
are not less sectarian, that they are not
more benevolent to the poor, that they
are not more prompt in the payment of
debts, that they are not more careful to
see that all their statements accord with
the facts, than they were before they re-
ceived this perfect cleansing. They sup
pose that if they do not sin in this new
state, it is simply because the things that
would be sinful if done by others, are not
sinful when done by them, for they do
these things that are sinful when done
by the unsanctifed.
They further maintain that it is per-
fectly unreasonable to suppose that
man may reach condition in which he
can't sin, in which he can't be tempted to
his injury, and yet be liable to fall from
his holiness and be finally lost. To be
consistent they say, they must accept the
doctrine of final perseverance at least, of
the sanctifed or reject the whole theory.
They also regard the Scriptures as
opposed to the doctrine of entire holiness:
That when John says, ''lf we say that we
have no sin, we deceive ourselves and the
truth is not in u.s." Il John l:s) he was
addressing those who had overcome the
evil one, and in whom the true light was
then shining, hence those who were as
pure and holy as the best of saints now
living, and as they were not without sin
neither are the sanctifed of modern
times
They also think that the doctrine Of
sanctifcation as taught by those holding
the first mentioned view is fraught with
evil tendencies. For, in the first place,
people are put off their guard by being
made to believe that they are free from
the possibilities of SHINING, when in truth
the evil spirit may just then be re-
entering his old abode along with seven
others worse than himself, and taking
possession, unsuspected and unopposed.
Secondly. having reached the height of
holiness, they cease from any further
effort in that respect, whereas the Scrip
lures demand an unceasing effort, a
constant hunge-ing and thirsting after
righteousness. And, thirdly, that persons
thus deceived have their spiritual percep-
ton darkened and their moral sensibili-
ties blunted, and eventually fail to
discriminate between right and wrong,
supposing that they have reached the
goal of moral perfection they imagine
themselves the standard in morals by
which the world must be measured. And
erring without knowing knowing it, they
fall under the condemnation of Isaiah
500, 21, "Woe unto them that call evil
good, and good evil; that put darkness
for light, and light for darkness; that
put bitter for sweet, and sweet for bitter
Woe unto them that are wise in their
own eyes, and prudent in their own
sight"
But it is not my place to settle the
controversy between these theorists, yet
| can't part company with the last party
till have first warned them of an incon-
sistency in their doctrine. They, along
with the others, believe that conversion is
the work of the Holy Spirit and that
when the sinner is pardoned he is made
to know it by his feelings; that the oper.
alton of the spirit upon his heart at
such time is such an evidence that if it
does not convince him, it removes the
possibility of doubt from the mind of
every one else, respecting his acceptance
with God. But now those who claim to
have reached the condition of perfect
holiness. claim to know this bv the very
same evidence by which they first had
their assurance of pardon. The objectors
to the doctrine of sanctifcation as pre-
sented by the first party, accept this
evidence in favor of conversion but reject
it on this subject. Hence / would have
them either approve or impeach the wit
ness. Ii this testimony is worthless on
the subject of sanctifcation it is equally
| worthless on the suhiacf of couuaro;or