It is held by holiness opposers that this chapter is a description of the apostle's experience under grace, and that this is the highest possible experience attainable in this gospel dispensation. But such an experience is not consistent with grace at all. If this were all that grace can do, there would be no encouragement in it for any one to accept. No sinner could do worse than the experience described here, except that he might deliberately choose to sin and do everything wrong. This chapter describes the sinner as having a desire in his mind to do right but no power within him to carry out his desires, in any respect. He is awakened to the requirements of the law of God, but finds he is held fast by another law which holds him with such power as to render him helpless, utterly helpless, to do anything good. This does not apply to the justified experience under grace. It applies perfectly to that under the law, because the Mosaic law had no other power, nor design, than to awaken the conscience; and this is just what the apostle here describes concerning himself "For I was alive without the law once: but when the commandment came, sin revived, and I died."—Rom. 7:9. He died in trespasses and sin. This was the condition of all men under the law, and this is where grace found the world. "Now we know that what things soever the law saith, it saith to them who are under the law that every mouth may be stopped, and all the world may become guilty before God."—Rom. 3:19.
Ques. Is every child at birth sinful by nature?
Ans. The race of mankind has descended from Adam through Seth, who was born not in the image of God as Adam and Eve were created, but in the image and after the likeness of Adam as he was after the fall. It is evident that our first parents lost the image of God through their disobedience, and it is also evident that this image of God has never been regained through the first Adam. The word of God plainly teaches that Christ, the second Adam, is the image of God, and by the power of his redemption grace, he will restore this image to every son and daughter of Adam's race who will meet the conditions for the same. The first Adam is depraved and a sad failure. He has no power within himself to change his moral condition. The second Adam (Christ) is a glorious success. He possesses all the moral characteristics of purity and holiness that the first Adam did before the fall, and also has the power to impart this image of God to all who come to him.
The image of Adam is entailed upon the race through the fall, and evidently, though mysteriously, affects mankind through the natural law of generation. The image of God is provided for the race through redemption in Christ, and is imparted to each individual through the divine law of regeneration and its accompanying grace. It is compatible with the word of God, with reason, and with observation, that every child born into this world through the natural law of generation, very early in life in a greater or lesser degree manifests some of the characteristics of this image of Adam. Just how, when, and where the child partakes of this nature would be a subject of conjecture and speculation. The psalmist says he was conceived in sin and shapen in iniquity (See Psa. 51:5.) and according to the condition of the unregenerate world this is as true today as it was in the days of David. The innocent child, of course, is not accountable for this inward condition of its nature, but as it grows to the age of accountability it becomes an easy prey to the powers of sin because of this condition. While innocent, it is unquestionably acceptable in the sight of God and comes under the provisions of the redemption of Christ unconditionally: for "sin is not imputed where there is no law."—Rom. 5:13. The apostle says "I was alive without the law once; but when the commandment came, sin revived, and I died."—Rom. 7:9. He no doubt had reference to the innocent period of his life. The principle of sin was in his nature, but "without the law sin was dead"; it had no power to bring him into condemnation. As soon, however, as he became able to know what the law required of him, sin revived and made him a transgressor by causing him to disobey the commands of God. There is no room to question the fact that sin was in his nature; for he plainly states it so, and the expression, "sin revived" indicates that it had been in him during the period of his innocent state.
CHAPTER [XIII]
Personal Experience
In conclusion I desire to add my humble testimony of a personal experience of the glorious work of entire sanctification.
At the age of seventeen years I was converted. All who were acquainted with me had no reason to doubt the genuine, inwrought grace of pardon and the new life which at once began to bring forth fruit unto God. But the one to whom this mighty change seemed the most marvelous was myself. My poor soul, which for several years had been held under the terrible bondage and darkness of sin, was now turned from darkness unto light and from the power of Satan unto God, and there was no room either internally or externally to question that I had received forgiveness of sins. The glory and blessedness of that sacred hour and that hallowed spot "when love divine first found me" can never be erased from my memory. I will not say, as I have often heard others testify of their own, that my experience was more wonderful than that of anyone else, but I do not see how it could have been any more wonderful to me than it was, and it is but useless to make an effort to tell it. All who have come into this precious life, and have the Spirit bearing witness with our spirit that we are the children of God, understand what it means to be justified by faith and have this sweet peace with God through our Lord Jesus Christ.
But this peace with God meant war with the enemy of my soul, and I soon learned that the battle was a serious one. The artful schemes of the enemy were deeply planned for my overthrow, and while attending school the spirit of the world succeeded in leading me into defeat, and I decided to yield myself again unto the world, and gave up the struggle against sin. But oh, what darkness! God only knows what horrors I suffered. I had been saved but a few months and had had the taste of true happiness which so spoiled me for the empty pleasures of sin that I was often so wretched and miserable that life was a burden. But thank God, this condition of life was only of about two month's duration. Through the burning tears of my precious mother, which fairly bathed my face and neck one day as she suddenly came into my room and clasped her arms around me, I was enabled again to decide for God and heaven. This decision was so thoroughly burned in upon my soul by those scalding tears that, by the grace of God, I believe it will last from that day to my latest breath. The sweet joy and peace of heaven was restored and I believe I enjoyed salvation as much as anyone could in my circumstances. I knew I was a child of God, but it was not long until I became fully conscious that there was a deeper work of grace needed within me. My parents both professed entire sanctification at the time of the conversion of the four oldest children, which included myself, but my life was much occupied in securing an education, and having but limited opportunities I was absorbed mostly with my studies, then afterward became engaged in educational work for a number of years. It needed no arguments to prove that my parents possessed a deeper spiritual life than I did, and although the doctrine of sanctification was not so clearly taught and understood then as now, yet I was fully aware this was what I needed. Sometimes I thought I had obtained the experience, but soon it was proved by unmistakable evidence that I was not sanctified. I had not come to the point of a definite and absolute consecration, and really did not understand how to make this consecration. My great ambition in life was to make a mark in the world. This was so deeply implanted within me that I caused every energy to bend in that direction. I dearly loved God and fully realized my utter dependence upon him, but my love was not perfected. Then unfortunately I had a quick temper, which I found justification had not destroyed. It was materially repressed and generally held under control, but it was there and needed only the provocation to assert its presence; and sometimes, I am sorry to say, it brought me under condemnation and I had cause to repent and regain the sweet peace of God.