Russell R. Byrum, “Holy Spirit Baptism and The Second Cleansing” 1923
Thousands of the most devout and spiritual Christians of the past and present have testified to and taught an experience of entire sanctification of the heart and Holy Ghost baptism subsequent to conversion. And these advocates of this second work of grace are not only the illiterate and uncritical as some might suppose, but include some of the most learned and discriminating minds – John Wesley, John Fletcher, Adam Clarke, George Fox, Hester Ann Rogers, D.S. Warner, Richard Watson, John Miley, Minor Raymond, Field, Bishop Foster, A.B. Simpson, Daniel Steele, J.A. Beet, and a great many others.
These witnesses testify that his experience has afforded them many rich blessings – a deeper Inner Peace, Greater Victory over temptations, a greater measure of Holy Ghost power for Christian service, more joy and comfort, and a fuller measure of divine love in their hearts. Every true Christian is always reaching out for more of God’s grace, love, and power in his life, and desires to please God by attaining to the highest degree of Christian experience possible. If he sees by God’s Word and the experience of his brethren that greater things from God await him, he is constrained to seek for them. The Christian experience of others may not be absolute proof of this doctrine, nor that we may possess a like blessed experience; but if it can be shown that such an experience and the possibility of all attaining to it is taught in the Bible, then we may confidently seek for the experience if we have not already attained it.
Beverly Carradine: “The Second Blessing in Symbol” 1893
The word “second” seems to be especially disagreeable and offensive to many, and grave objections are urged against the expression.
We would say that we are no stickler for terms, and think it best in describing a divine work of grace to adhere to scriptural phraseology. But when a term like that of the “second blessing” does no violence to the Word of God, but is really descriptive of a work that we find taught in the Bible, then it seems it might be used without offense or objection. For instance, Christ promises his disciples another blessing. He commanded them not to leave Jerusalem until they obtained it. He called it the “promise of the Father,” a “baptism,” “enduement of power,” and the “Holy Ghost coming down upon them.” All of these terms plainly indicate something new to be received and experienced by the disciples. The “promise of the Father” was something yet unfulfilled, they had not yet been “endued with power” and according to the Saviour’s words the Holy Ghost had not yet come upon them. He had breathed the Spirit upon them, but there was something yet evidently to be realized. As for the word “baptism,” it cannot be tortured in any way to mean “birth,” for these two things are always distinct, and separated by an interval of time, both in nature and grace. Moreover, when this baptism – enduement – promise of the Father came upon the disciples on the day of Pentecost it was seen to be another work of the Spirit, different from anything they had experienced before in the spiritual life. If this statement is challenged, we bring up in proof the apostle Peter, who declares in Acts XV.8,9 that it was a purifying of their hearts by faith. He identifies here the blessing received by Cornelius with what came upon them at Pentecost. This verse is a fatal blow to Zinzendorfianism, and to those of our church who insist that regeneration is purity; and it is one of the many foundation stones we have upon which to rest the doctrine of the second blessing.
So here is a subsequent work of grace, and as such can be truly called a second blessing. Furthermore, as both in the Bible and in the Christian experience “a baptism of the sprit” is recognized to be different from “the baptism of the Holy Spirit,” this latter-named experience can truly be called the second blessing. Right here we should cease enumerating: first, for the reason that after sanctification a child of God should receive so many blessings that he cannot count them; and secondly, because there are but tow complete works of grace wrought in the soul by the Spirit.; And just as any number of manifestations of God to the world fails to increase the number of persons in the Godhead, so numerous blessings, no matter how frequent and rich, cannot be scripturally distinguished by the terms third, fourth, fifth, and so on as infinitum. There is but one work of grace, purifying and transforming, that is subsequent to regeneration. With this additional blessing man enters into heaven. After this there is nothing left on earth or in heaven but constant and everlasting growth in grace. Hence the humorous and unkind fling by some at those who hold the second blessing, saying that they have gone much farther along in the spiritual numerals; that they have received the one hundredth blessing, etc. This fling loses all of its force from the lack of knowledge it shows of the two distinct works of the Holy Spirit. We repeat there that there are thousands of “a baptisms” in the Christian life, but there is but one “the baptism.”
Russell R. Byrum, “Shadows of Good Things” 1923
The blood on the horns of the golden altar also shadowed forth some of the good things that God has now provided for us. Like the brazen altar and the laver, it was directly between the entrance to the court and the ark of God; signifying that it was one of the means by which the sinner came to God. Those who have had their hearts “sprinkled from an evil conscience” (at the brazen altar), and have had their “bodies washed with pure water” (at the laver), the writer to the Hebrews exhorts, “having therefore, brethren, boldness to enter into the holiest by the blood of Jesus…let us draw near with a true heart in full assurance of faith” (Heb. 10:19-22). It is clear from this that the bold of Jesus gives entrance through the veil into the holiest, as we have already shown that the sacrificial blood at the brazen altar gives admittance through the first veil into the church. Also we have shown that this holiest place is typical of entire sanctification. A very definite proof of this is that the atoning blood was put on the horns of the golden altar only for those who had been admitted to the holy place – the priests, as individuals, or for the whole congregation, whose representatives, the priests, were admitted (see Lev. 4:7, 18). The blood of the sin-offering for “one of the common people” was smeared on the horns of the brazen altar out in the court (Lev. 4:30). How remarkably did God in these ancient symbols predict the minute details of the process of our salvation? But it may be objected that the priests did not gain entrance to the holiest by this blood on the horns of the golden altar. This was because “the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing.” (Heb. 9:8). Likewise the common people were not admitted into the holy place by the blood of their sin-offering on the horns of the brazen altar. But as the sinner is now admitted into the holy place of the church by the atoning blood of Jesus, so also those who have already entered it are now admitted into the holiest by the same blood on the horns of the golden altar.
Charles G. Finney, “Revivals of Religion” b. 1792 d. 1875
You may have the Spirit. Not because it is a matter of justice for God to give you His Spirit, but because He has promised to give His Spirit to those that ask. “If ye then, being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask Him?” (Luke 11:13.)
There are some, even professors of religion, who will say: “I do not know anything about all this; I never had any such experience; either it is not true, or I am all wrong.” No doubt you are all wrong, if you know nothing about the influence of the Spirit. I want to present you with a few of the reasons that may prevent you from being filled with the Spirit.
1. It may be that you live a hypocritical life.
2. Others have so much levity that the Spirit will not dwell with them.
3. Others are so proud that they cannot have the Spirit.
4. Some are so worldly-minded, love property so well, and are trying so hard to get rich, that they cannot have the Spirit.
5. Others do not fully confess and forsake their sins, and so cannot enjoy the Spirit’s presence.
6. Others are neglecting some known duty, and that is the reason why they have not the Spirit.
7. Perhaps you have resisted the Spirit of God
8. The fact is that you do not, on the whole, desire the Spirit.
The Consequence of having the Spirit: you will be called eccentric; and probably you will deserve it. Probably you will really be eccentric. I never knew a person who was filled with the Spirit that was not called eccentric. And the reason is that such people are unlike other folk. If you have much of the Spirit of God, it is not unlikely you will be thought deranged, by many. We judge men to be deranged when they act differently from what we think to be according to prudence and common sense, and when they come to conclusions for which we can see no good reasons. If you have the Spirit of God, you must expect to feel great distress in view of the condition of the Church and of the world. Some spiritual epicures as for the Spirit because they think He will make them so perfectly happy. Some people think that spiritual Christians are always free from sorrow. You will be often grieved with the state of the ministry. If you have much of the Spirit of God, you must make up your mind to have much opposition, both in the Church and the world. Very likely the leading men in the Church will oppose you. There has always been opposition in the Church. If you are far above their state of feeling, Church members will oppose you. If any man will live godly in Christ Jesus, he must expect persecutions. But, you will have peace with God. If the Church and sinners, and the devil, oppose you, there will be One with whom you will have peace.
A.L. Byers, “Birth of a Reformation or The Life and Labors of Daniel S. Warner” 1921
The decade of the sixties, seventies, and eighties of the last century [1860-1880] witnessed a special revival of the doctrine of holiness, or sanctification. Sanctification was held as being a work of God’s grace wrought in the heart subsequent to pardon, and accomplishing for the individual, through consecration and faith in Christ, (1) restoration of the soul from innate depravity and uncleanness, the destruction of that carnal element which antagonizes the godly purpose of the soul, and (2) the infilling and indwelling of the Holy Spirit. In short, it was the doctrine of Christian perfection, the state of loving God supremely and of living victorious over every form of sin.
This doctrine was nothing more nor less than one of the great Scriptural truths that had been obscured by the apostasy. [i.e.270 A.D. to 1530 A.D.] It had been taught by the Wesleys, but through the denomination-building zeal of their followers it have become to a great extent a dead letter in their articles of faith. The bright spiritual lights of the world throughout the gospel dispensation were generally individual men and women who believed in and possessed the experience of sanctification; but now the time came, in the unfolding of God’s plan, for holiness to be given specific attention on a scale amounting to a general awakening in religious circles.
FALSE WITNESSES AND FALSE REPORTS:
1. I have heard it reported that we who teach two works of grace also teach that an innocent child will go to hell because they have a carnal nature. This report is false.
2. I have heard it reported that we who teach two works of grace also teach that you must be sanctified to go heaven. It is reported that we teach that a justified person is not qualified or fitted for heaven. This report is false.
3. I have heard it reported that we who teach two works of grace also teach that a sanctified person has reached a spiritual level where he is no longer tempted to commit sin. This report is false.