SDA Pastor E. H. “Jack” Sequeira on Justification and Sanctification

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Dear Reader,


What follows is a critique of Pastor Jack Sequeira’s study on Justification and Sanctification.  My comments will be in this font color and will appear below the Pastor’s comments.


Justification and Sanctification


(Romans 5:1-5)




 One of the major areas of confusion among Adventists, as well as many other Christians, has to do with the relationship between Justification and Sanctification, or as some would put it, between the imputed and the imparted righteousness of Christ. I would like us to focus our attention on this major issue of the gospel in Adventism, an issue closely related to the objective and subjective salvation we considered earlier.


Since most of you were raised up in the Adventist church, we will begin our study of this subject by a brief description of what has been traditionally taught within Adventism. Unfortunately, this is also the view that is still being taught by the majority of the independent ministries, those who claim to defend historic Adventism.


 Following this we will define these two terms, i.e., Justification and Sanctification, or imputed and imparted righteousness, and then examine how they are used in Scripture, especially in the New Testament.


 SDA's Traditional Teaching on Justification & Sanctification


We have already seen in a previous study that traditionally Adventists have been teaching the Arminian gospel — that the salvation Christ accomplished on the cross was only provisional, so that for it to become a reality one must first repent (i.e., turn away from the life of sin), believe in Jesus Christ, and confess all sins already committed.


This traditional understanding of the salvation has to a large degree affected our understanding and therefore our teaching on justification and sanctification, as well as some of our major doctrines.


As a result, justification has been defined as only the forgiveness of past sins. But since forgiveness of sins, wonderful as this may be, is negative, i.e., it only cancels a bad debt, this in itself does not make us righteous and, therefore, cannot save us. Hence, justification has to be accompanied by sanctification or holy living if one is to make it to heaven. Consequently, justification plus sanctification is what will ultimately qualify us for heaven.


However, we all know that sanctification is an on going process which, unfortunately, is accompanied by failure. What do we do with the new sins we have committed, since justification is only the forgiveness of past sins? Our response has been that every time we commit a new sin we go back to condemnation until we repent and confess that sin. As a result, the Christian experience of most Adventists has been like a yo-yo, between justification and condemnation. This, to say the least, is very frustrating.


It is this view of justification and sanctification that is to a large degree responsible for robbing God's people of the assurance of salvation and driving them out of the church. Tell me, who wants to remain in a church that offers no real peace with God and is constantly putting you on a guilt trip?


This confused idea of salvation is what led E. G. White to correct the pastors at Battle Creek in 1890. I quoted her statement to them when we studied the Objective and Subjective salvation. Here is the essence of what she said:


"The danger has been presented to me again and again of entertaining, as a people, false ideas of justification by faith. I have been shown for years that Satan would work in a special manner to confuse the mind on this point.... I have been shown that many have been kept from the faith because of the mixed, confused ideas of salvation, because the ministers have worked in a wrong manner to reach hearts. The point that has been urged upon my mind for years is the imputed righteousness of Christ." (FW, 18).


Ron’s Commentary: Considering her many statements concerning sanctification and justification AFTER 1888, one can only conclude that by imputed righteousness, Ellen White meant that no man can earn salvation by works of his/her own.  If that was not her intended meaning, then she was a very false and self-contradictory prophet by the following statements made AFTER 1888:


Sequeira is taking a very “selected” statement out of context, and I will give the full context of Ellen White’s teaching on faith, works, justification and sanctification further along in this document.


Of course the righteousness of Christ is imputed to us because all empowerment for obedience is from Him.  The experience of Abraham provides a full example of the full gospel in microcosm.  Abraham was given the free grace gift of faith as are all men who will accept that gift.  Abraham was given the free grace gift of  power to act on his faith.  Because of His belief in accepting those free gifts, his faith and obedience were then accounted unto him (imputed unto him) for righteousness:


Jam 2:23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.  Paul said the same thing:


Rom 4:11 And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:


Rom 4:22 And therefore it was imputed to him for righteousness.


Rom 4:23 Now it was not written for his sake alone, that it was imputed to him;


Rom 4:24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;


Notice the words:  if we believe on him that raised up Jesus our Lord from the dead.” 


If is a conditional word.  But is belief (faith) all that is essential?  What about the message to Laodicea in Rev. 3, that counsel her to buy gold tried in the fire, which is faith and love tried in the fire (test) of obedience?  How does this relate to God’s test of our love when He says if ye love me and the brethren, keep my commandments?


We cannot keep the commandments in our own power.  He abides in the heart; plants His law in our heart (mind), and obeys in and through us to do His good pleasure, and then imputes His righteous obedience to us.  How do we know that we love Him?  We find ourselves surrendered to His will; dead to self, and then we find Him dwelling within keeping His law for us, because He said He would plant it in the heart of man as part of the New Covenant:

The very heart of the gospel is Christ IN YOU, THE HOPE OF GLORY.  The heart of the gospel is Christ’s Holy Spirit literally in our hearts (minds).  That was the intent of the New Covenant:

Jer 31:31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:

Jer 31:32 Not according to the covenant that I made with their fathers in the day [that] I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:

Jer 31:33 But this [shall be] the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.

Jer 32:40 And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me.

Mal 3:1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.

Hbr 8:8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:

Hbr 8:9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.

Hbr 8:10 For this [is] the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:

Hbr 8:13 In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away.

So the New Covenant is the Holy Spirit dwelling in the hearts and minds of men, doing the Will of God.  That is very legal subjectively, while the justification for sins we can do nothing about is very legal objectively.

Col 1:27 To whom God would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

Rom 8:9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

Rom 8:10 And if Christ [be] in you, the body [is] dead because of sin; but the Spirit [is] life because of righteousness.

Where did Abraham’s belief (faith) derive from?


Rom 12:3 For I say, through the grace given unto me, to every man that is among you, not to think [of himself] more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.


Considering her many statements concerning sanctification and justification AFTER 1888, one can only conclude that by imputed righteousness, Ellen White meant that no man can earn salvation by works of his/her own.  If that was not her intended meaning, then she was a very false and self-contradictory prophet by the following statements made AFTER 1888:


Ellen White made the following statement concerning justification and sanctification made by Ellen White in 1903, the date being proven later in this study:


"No one can believe with the heart unto righteousness, and obtain justification by faith, while continuing the practice of those things which the Word of God forbids, or while neglecting any known duty....As God works in the heart, and man surrenders his will to God, and co-operates with God, he works out in the life what God WORKS IN by the Holy Spirit, and there is harmony between the purpose of the heart and the practice of the life. Every sin must be renounced as the hateful thing that crucified the Lord of life and glory....It is by continual surrender of the will, by continual obedience, that the blessing of justification is retained." E.G. White, Selected Messages, vol. 1, pp. 396-397.


     Genuine faith will be manifested in good works; for good works are the fruits of faith. As God works in the heart, and man surrenders his will to God, and cooperates with God, he works out in the life what God works in by the Holy Spirit, and there is harmony between the purpose of the heart and the practice of the life. Every sin must be renounced as the hateful thing that crucified the Lord of life and glory, and the believer must have a progressive experience by continually doing the works of Christ. It is by continual surrender of the will, by continual obedience, that the blessing of justification is retained. {NL 28.1}

     Those who are justified by faith must have a heart to keep the way of the Lord. It is an evidence that a man is not justified by faith when his works do not correspond to his profession. James says, "Seest thou how faith wrought with his works, and by works was his faith made perfect?" (James 2:22). {NL 28.2}


     The faith that does not produce good works does not justify the soul. "Ye see then how that by works a man is justified, and not by faith only" (James 2:24). "Abraham believed God, and it was counted unto him for righteousness" (Rom. 4:3). . . . {NL 28.3}


Advocates of the New Theology, such as Jack Sequeira, try to imply that Ellen White’s experience regarding a correct understanding of justification and sanctification was “progressive,” and that she changed her mind after the Jones and Waggoner presentation of righteousness by faith in 1888.  However, Ellen White said that she understood and taught righteousness by faith BEFORE 1888. 


However, let’s review Ellen White’s teaching after 1888.  Notice the date of the following statements—1910, twelve years after the 1888 Message was delivered.


    But to pray in Christ's name means much. It means that we are to accept his character, manifest his spirit, and work his works. The Saviour's promise is given on condition. "If ye love me," he says, "keep my commandments." He saves men, not in sin, but from sin; and those who love him will show their love by obedience. {RH, July 14, 1910 par. 5}


     All true obedience comes from the heart. It was heart-work with Christ. And if we consent, he will so identify himself with our thoughts and aims, so blend our hearts and minds into conformity to his will, that when obeying him we shall be but carrying out our own impulses. The will, refined and sanctified, will find its highest delight in doing his service. When we know God as it is our privilege to know him, our life will be a life of continual obedience. Through an appreciation of the character of Christ, through communion with God, sin will become hateful to us. {RH, July 14, 1910 par. 6}


     As Christ lived the law in humanity, so we may do if we will take hold of the Strong for strength. But we are not to place the responsibility of our duty upon others and wait for them to tell us what to do. We can not depend for counsel upon humanity. The Lord will teach us our duty just as willingly as he will teach somebody else. If we come to him in faith, he will speak his mysteries to us personally. Our hearts will often burn within us as One draws nigh to commune with us as he did with Enoch. Those who decide to do nothing in any line that will displease God, will know, after presenting their case before him, just what course to pursue. And they will receive not only wisdom, but strength. Power for obedience, for service, will be imparted to them, as Christ has promised. Whatever was given to Christ,--the "all things" to supply the need of fallen men,--was given to him as the head and representative of humanity. And "whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight." 1 John 3:22.  {RH, July 14, 1910 par. 7}


 A.T. Jones statement:  "The power working within us. And what is this? Our faith. Well, then, that is all the limit put upon God--the power of God being limited only according to the measure of our faith. Then, brethren, let us have faith. God is able to do all he promises. Romans 1:16-17.


Many do not know what this expression "from faith to faith"

means. We begin with faith, and the exercise of that faith will develop the capacity to exercise faith tomorrow--so that we grow from faith to faith, from today's to tomorrow's --therefore we grow in faith, and from grace, favor, power with God, to grace, and in knowledge of Jesus Christ our Lord. Let us exercise our faith then, and it will develop power--the power of God unto eternal salvation.


Why, then, should we not rejoice? Now faith works, Galatians 5:6.


Here is where the work comes in, and is the only work acceptable to God, for it is of God, but works without faith are our own. James 2:18.


Well let it do this for it is true, the man who has the most

faith will do the most acceptable work to God. Work is of no value except it have faith, and faith without works is valueless. Works will tell the amount of faith we possess, 1 Thessalonians 1:3 2 Thessalonians, 1:11.


Now comes obedience. Where? Romans 16:25-26,

all made manifest for the obedience of faith--then all short of this faith is sin, that is, "comes short" of the perfection of the law of God, according to the view of God--not intentional sin, perhaps, but short of the glory of God, and is not obedience--for without faith it is impossible to please God.


So, then, our obedience comes in after we have faith, and God's spirit is dwelling within us. Do you not see now that we have to be made good before we can do good? If then you want to do better get more of Jesus Christ in your heart.

It is all well enough to want to do better, but go first to Jesus to be made better.”  Romans 1:5, margin, also Timothy 6:12." Alonzo T. Jones


Grace and power imputed -- "His imputed grace and power He gives (Imparts) to all who receive Him by faith."  E.G. White Comments, SDA Bible Commentary, Vol. 7, p. 929 col. 2 (MS 1, 1892).  Notice the date--1892, four years after the 1888 Message.


Thus, no one is justified unless they accept the FULL FREE PACKAGE OF GRACE—PARDON AND POWER.  Christ gives (IMPARTS) grace and power—HE DOES IT ALL—all the works in and through us! 


 Unfortunately, this mixed, confused idea of salvation is still being taught by those who defend historic Adventism. Justification or imputed righteousness is still defined by them as only the forgiveness of past sins. When asked to defend this view of justification from Scripture, the typical answer given are two texts, both of which are taken out of context. The two texts are 1 John 1:9 and Romans 3:25. Let us examine them in context.


 Nowhere in all of Scripture do we find justification defined as only the forgiveness of past sins. Furthermore, no where in all of the Bible do we find that justification plus sanctification is what qualifies us for heaven.


Ron’s Commentary:  Sequiera makes a very serious error in saying that NOWHERE in all Scripture do we find justification defined as only the forgiveness of past sins.  Notice:


Rom 3:25 Whom God hath set forth [to be] a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;


The same principle is found in the following Scriptures:


Hbr 10:38 Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him.


Hbr 10:39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.


If we draw back to a state of unbelief, we draw back to perdition.  But we are also assured that if we fall and are repentant, we have an advocate with the Father:


1Jo 2:1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:


 Yes, the Bible clearly teaches that genuine justification by faith always results in sanctification or good works. But these good works are the evidence of salvation, they witness true justification by faith, but do not contribute one iota towards our ticket to heaven. James made it very clear in his epistle, the faith that justifies, if not accompanied by works is dead. [Read James 2:14, 17, 20.]


Ron’s Commentary:  Friend, I have a serious question for you:  If Christ was Incarnated to give us His Holy Spirit for the purpose of indwelling us and keeping His commandments (His Will—His good pleasure) in and through us, is it not blasphemous to say that good works (WHICH ARE ALL HIS) do not contribute one iota towards our ticket to heaven—our salvation?  We do not do the works, because we are dead to self and alive to His Spirit that worketh in us:


Eph 3:20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,


Phl 2:13 For it is God which worketh in you both to will and to do of [his] good pleasure.


Col 1:29 Whereunto I also labour, striving according to his working, which worketh in me mightily.


How Then are Justification and Sanctification Defined in Scripture?


The word justification, as with the word condemnation, is a legal term used in the court room. A good example of this is Deut. 25:1. Justification means to be declared righteous. When used in the context of the gospel the word justification is used in two ways — as an objective fact as well as a subjective experience. As an objective fact, justification is applied to the entire human race fully redeemed in Christ. [Read Rom. 5:18.]


Ron’s Commentary:  Sequeira really sabotages himself above.  Here Sequeira admits that justification (salvation) involves two aspects—justification and sanctification, because the only subjective experience is sanctification!  Erudite logic demands the conclusion that if justification is used two ways in the gospel—as an objective (forensic—legal) fact as well as a subjective experience, then both are essential and conditional to salvation, just as Ellen White bears out!

The statement in red font above is true in spite of the fact that Sequeira contradicts the statement by saying in other places that works done as part of the subjective experience have nothing to do with salvation but are only a result of being saved.  They certainly do have EVERYTHING TO DO WITH SALVATION, because it is God who does the works in and through is and then imputes them unto us as righteousness just as He did in Abraham’s case!


But since this objective justification is God's supreme gift to mankind, the good news of the gospel, it has to be received in order to be experienced. Therefore, justification, as a subjective experience, applies only to those who have, believe, and obey the gospel, and are baptized into Christ. The Bible refers to this as justification by faith [Mk. 16:15, 16; Rom. 5:1].


Ron’s Commentary:  Here again Sequeira totally sabotages himself by self-contradiction to other of his statements—expressly the statement that works have nothing to do with salvation but are only results of salvation.  Here (above) he admits that one must not only believe, but obey and be baptized in Christ, and that the Bible refers to this as justification by faith.

But he says elsewhere that such obedience has nothing to do with justification (being saved), and then says that justification in the Bible is used in tow ways, objectively and subjectively!  Get this down good folk, for he is contradicting himself.  In another statement he says that the only aspect of justification that provides salvation is objective, forensic justification.  Then he now says that justification is used in two ways—as an objective fact as well as a subjective experience.”


Here is Sequeira’s contradictory statement again folks: 


“Yes, the Bible clearly teaches that genuine justification by faith always results in sanctification or good works. But these good works are the evidence of salvation, they witness true justification by faith, but do not contribute one iota towards our ticket to heaven. James made it very clear in his epistle, the faith that justifies, if not accompanied by works is dead.” [Read James 2:14, 17, 20.]


Ron’s Commentary:  Do you see it?!  Here he is saying that genuine justification (being saved) by faith always results in sanctification or good works, but that these good works are just evidence of salvation but do not contribute one iota towards salvation.  Then he says:


When used in the context of the gospel the word justification is used in two ways — as an objective fact as well as a subjective experience. 


Justification means saved.  Is justification or being saved is used two ways—as an objective fact as well as a subjective experience, then both are part of, conditional to, being saved!  Ellen White says that one cannot separate the two and she is right.  And even when men like Sequeira ramble their errors long enough, they end up contradicting themselves and giving the truth inadvertently—truth mixed with error!


Ellen White says that the law and the gospel cannot be separated.  That is why there cannot be any separation between the law and the gospel, or objective, forensic justification and subjective justification!  They both are legal.  They both involve propitiation of the law.  Christ satisfies both by His death that made pardon possible, and His gift of His Holy Spirit that made His power possible.  Thus, both, PARDON AND POWER are efficacious and contributory to our salvation.  But Christ does it all IN AND THROUGH US, as a free gift of grace.


This dual application of justification is also true of the word sanctification. When used in a spiritual sense sanctification means holy or set apart for holy use. Here are examples of sanctification used as an objective truth as well as an subjective experience:


Ron’s Commentary:  Wow!  He does it again!  The same thing all over again!  On the one-hand Sequeira and his disciples teach that justification is ONLY forensic, objective pardon, while he unwittingly admits that objective justification and subjective sanctification are part of the salvific process and conditional to salvation.


 Objective Truth: 1 Cor. 1:2; 6:11.

Subjective Application: 2 Thes. 2:13; 1 Pet. 1:2.


In Christ, the whole world has been sanctified or made holy [Eph. 1:4]. This is the objective use of sanctification. But sanctification as a subjective experience, applies only to believers who have been justified by faith, and this is an on going process. True justification by faith means NOT I BUT CHRIST, and this sets the believer aside for holy use. [Read Gal. 2:20; 5:13, 14.]


Ron’s Commentary:  Here Sequeira says that objective justification is different because it applies to the entire world.  But he also confesses that justification is subjective when applied to believers.  He rightly says that it is all NOT I BUT CHRIST, and that is nothing but full surrender to Christ, and dying daily to self.  So, ONCE AGAIN, he contradicts his former statement that works have nothing to do with being saved, but are rather only the result of one having been saved.

Works are always subjective.  If they have nothing to with salvation, then it must follow that justification cannot involve both the objective and subjective as regards the believer!  Keep in mind that Sequeira said that it is the Independent Ministry leaders who are confused concerning the requirements for salvation!  No, they have it down right!  Sequeira and all who teach as he does, are the self-contradictory, confusing factor.


In justification by faith, God declares sinners, who believe in Christ, as righteous [Rom. 4:5]. This means He declared believers as being perfect in performance, in justice, as well as in nature. The question this raises is: how can God do this and still maintain His integrity to His law which condemns us sinners to death?


The answer is that the word justification can be applied in two ways, both of which are legally acceptable. The first is when the accused is found innocent or not guilty. Naturally, this cannot be applied to us since all have sinned and come short of God's glory. But the second use of justification is when the guilty one has met the full demands of the law.


As sinners the law condemns us to death. But when we were baptized into Christ we were baptized into His death, which incidentally was to sin. Hence, God can legally declare believers righteous since faith, accompanied by baptism, means identifying with Christ's death. [Read Rom. 6:3, 7, 8.]


Thus justification by faith means, on the one hand, we stand complete in Christ and fully qualify for heaven, now and in the judgment [read Col. 2:10]. But, on the other hand, it also means that we must consider ourselves dead to sin and alive to God [Col. 2:6; Rom. 6:10, 11]. The result is a life of sanctification, the fruits of justification by faith.


Ron’s Commentary:  The mistake Sequeira and like disciples make, is to assume that Christ kept the law for them and outside them at and before the cross.  The fact is that Christ keeps the law IN THEM NOW AFTER THE CROSS.  His keeping of His own law in and through us is efficacious toward our salvation!  Why?  Because His works are efficacious!  That is why He did and does them! 


Many SDA Pastors are taking isolated statements by Ellen White out of context and totally misrepresenting her balanced tension between faith, works, justification and sanctification. Here is a fully balanced statement made in 1893, just five years after the 1888 presentation of righteousness by faith.  The following statement proves the falsity of Jack Sequeira’s theology and the theology of current SDA New Movement leaders:


A Statement by Ellen White in 1893:


Chap. 62 - Justified by Faith




     When God pardons the sinner, remits the punishment he deserves, and treats him as though he had not sinned, He receives him into divine favor, and justifies him through the merits of Christ's righteousness. The sinner can be justified only through faith in the atonement made through God's dear Son, who became a sacrifice for the sins of the guilty world. No one can be justified by any works of his own. He can be delivered from the guilt of sin, from the condemnation of the law, from the penalty of transgression, only by virtue of the suffering, death, and resurrection of Christ. Faith is the only condition upon which justification can be obtained, and faith includes not only belief but trust. {1SM 389.1}


     Many have a nominal faith in Christ, but they know nothing of that vital dependence upon Him which appropriates the merits of a crucified and risen Saviour. Of this nominal faith James says: "Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? (James 2:19, 20). Many concede that Jesus Christ is the Saviour of the world, but at the same


time they hold themselves away from Him, and fail to repent of their sins, fail to accept of Jesus as their personal Saviour. Their faith is simply the assent of the mind and judgment to the truth; but the truth is not brought into the heart, that it might sanctify the soul and transform the character. "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified" (Rom. 8:29, 30). Calling and justification are not one and the same thing. Calling is the drawing of the sinner to Christ, and it is a work wrought by the Holy Spirit upon the heart, convicting of sin, and inviting to repentance. {1SM 389.2}


     Many are confused as to what constitutes the first steps in the work of salvation. Repentance is thought to be a work the sinner must do for himself in order that he may come to Christ. They think that the sinner must procure for himself a fitness in order to obtain the blessing of God's grace. But while it is true that repentance must precede forgiveness, for it is only the broken and contrite heart that is acceptable to God, yet the sinner cannot bring himself to repentance, or prepare himself to come to Christ. Except the sinner repent, he cannot be forgiven; but the question to be decided is as to whether repentance is the work of the sinner or the gift of Christ. Must the sinner wait until he is filled with remorse for his sin before he can come to Christ? The very first step to Christ is taken through the drawing of the Spirit of God; as man responds to this drawing, he advances toward Christ in order that he may repent. {1SM 390.1}


     The sinner is represented as a lost sheep, and a lost sheep never returns to the fold unless he is sought after and brought back to the fold by the shepherd. No man of himself can repent, and make himself worthy of the blessing of justification. The Lord Jesus is constantly seeking to impress the sinner's mind and attract him to behold Himself, the Lamb of God, which taketh away the sins of the world.


We cannot take a step toward spiritual life save as Jesus draws and strengthens the soul, and leads us to experience that repentance which needeth not to be repented of. {1SM 390.2}


     When before the high priests and Sadducees, Peter clearly presented the fact that repentance is the gift of God. Speaking of Christ, he said, "Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins" (Acts 5: 31). Repentance is no less the gift of God than are pardon and justification, and it cannot be experienced except as it is given to the soul by Christ. If we are drawn to Christ, it is through His power and virtue. The grace of contrition comes through Him, and from Him comes justification. {1SM 391.1}


              The Meaning of Faith


     Paul writes: "But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation" (Rom. 10:6-10). {1SM 391.2}


     The faith that is unto salvation is not a casual faith, it is not the mere consent of the intellect, it is belief rooted in the heart, that embraces Christ as a personal Saviour, assured that He can save unto the uttermost all that come unto God by Him. To believe that He will save others, but will not save you is not genuine faith; but when the soul lays hold upon Christ as the only hope of salvation, then genuine faith is manifested. This faith leads its possessor to place all the affections of the soul upon Christ; his understanding is under the control of the Holy Spirit, and his character is molded after the divine likeness. His faith is not a dead faith, but a faith that works by love, and


leads him to behold the beauty of Christ, and to become assimilated to the divine character. {Deut. 30:11-14 quoted.} "And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live" (Deut. 30:6). {1SM 391.3}


     It is God that circumcises the heart. The whole work is the Lord's from the beginning to the end. The perishing sinner may say: "I am a lost sinner; but Christ came to seek and to save that which was lost. He says, 'I came not to call the righteous, but sinners to repentance' (Mark 2:17). I am a sinner, and He died upon Calvary's cross to save me. I need not remain a moment longer unsaved. He died and rose again for my justification, and He will save me now. I accept the forgiveness He has promised." {1SM 392.1}


             Imputed Righteousness


     Christ is a risen Saviour; for, though He was dead, He has risen again, and ever liveth to make intercession for us. We are to believe with the heart unto righteousness, and with the mouth make confession unto salvation. Those who are justified by faith will make confession of Christ. "He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life" (John 5:24). The great work that is wrought for the sinner who is spotted and stained by evil is the work of justification. By Him who speaketh truth he is declared righteous. The Lord imputes unto the believer the righteousness of Christ and pronounces him righteous before the universe. He transfers his sins to Jesus, the sinner's representative, substitute, and surety. Upon Christ He lays the iniquity of every soul that believeth. "He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him" (2 Cor. 5:21). {1SM 392.2}


     Christ made satisfaction for the guilt of the whole world, and all who will come to God in faith, will receive the righteousness of Christ, "who his own self bare our sins in his own body on the tree, that we, being dead to


sins, should live unto righteousness: by whose stripes ye were healed" (1 Peter 2:24). Our sin has been expiated, put away, cast into the depths of the sea. Through repentance and faith we are rid of sin, and look unto the Lord our righteousness. Jesus suffered, the just for the unjust. {1SM 392.3}


     Although as sinners we are under the condemnation of the law, yet Christ by His obedience rendered to the law, claims for the repentant soul the merit of His own righteousness. In order to obtain the righteousness of Christ, it is necessary for the sinner to know what that repentance is which works a radical change of mind and spirit and action. The work of transformation must begin in the heart, and manifest its power through every faculty of the being; but man is not capable of originating such a repentance as this, and can experience it alone through Christ, who ascended up on high, led captivity captive, and gave gifts unto men. {1SM 393.1}


     Who is desirous of becoming truly repentant? What must he do?--He must come to Jesus, just as he is, without delay. He must believe that the word of Christ is true, and, believing the promise, ask, that he may receive. When sincere desire prompts men to pray, they will not pray in vain. The Lord will fulfill His word, and will give the Holy Spirit to lead to repentance toward God and faith toward our Lord Jesus Christ. He will pray and watch, and put away his sins, making manifest his sincerity by the vigor of his endeavor to obey the commandments of God. With prayer he will mingle faith, and not only believe in but obey the precepts of the law. He will announce himself as on Christ's side of the question. He will renounce all habits and associations that tend to draw the heart from God. {1SM 393.2}


     He who would become a child of God must receive the truth that repentance and forgiveness are to be obtained through nothing less than the atonement of Christ. Assured of this the sinner must put forth an effort in harmony with the work done for him, and with unwearied entreaty he must supplicate the throne of grace, that the renovating power of God may come into his soul. Christ


pardons none but the penitent, but whom He pardons He first makes penitent. The provision made is complete, and the eternal righteousness of Christ is placed to the account of every believing soul. The costly, spotless robe, woven in the loom of heaven, has been provided for the repenting, believing sinner, and he may say: "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness" (Isa. 61:10). {1SM 393.3}


     Abundant grace has been provided that the believing soul may be kept free from sin; for all heaven, with its limitless resources, has been placed at our command. We are to draw from the well of salvation. Christ is the end of law for righteousness to everyone who believeth. In ourselves we are sinners; but in Christ we are righteous. Having made us righteous through the imputed righteousness of Christ, God pronounces us just, and treats us as just. He looks upon us as His dear children. Christ works against the power of sin, and where sin abounded, grace much more abounds. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom 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). {1SM 394.1}


     "Being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus" (Rom. 3:24-26). "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God" (Eph. 2:8). {John 1:14-16 quoted.} {1SM 394.2}


           The Promise of the Spirit


     The Lord would have His people sound in the faith-- not ignorant of the great salvation so abundantly provided for them. They are not to look forward, thinking


that at some future time a great work is to be done for them; for the work is now complete. The believer is not called upon to make his peace with God; he never has nor ever can do this. He is to accept Christ as his peace, for with Christ is God and peace. Christ made an end of sin, bearing its heavy curse in His own body on the tree, and He hath taken away the curse from all those who believe in Him as a personal Saviour. He makes an end of the controlling power of sin in the heart, and the life and character of the believer testify to the genuine character of the grace of Christ. To those that ask Him, Jesus imparts the Holy Spirit; for it is necessary that every believer should be delivered from pollution, as well as from the curse and condemnation of the law. Through the work of the Holy Spirit, the sanctification of the truth, the believer becomes fitted for the courts of heaven; for Christ works within us, and His righteousness is upon us. Without this no soul will be entitled to heaven. We would not enjoy heaven unless qualified for its holy atmosphere by the influence of the Spirit and the righteousness of Christ. {1SM 394.3}


     In order to be candidates for heaven we must meet the requirement of the law: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself" (Luke 10:27). We can do this only as we grasp by faith the righteousness of Christ. By beholding Jesus we receive a living, expanding principle in the heart, and the Holy Spirit carries on the work, and the believer advances from grace to grace, from strength to strength, from character to character. He conforms to the image of Christ, until in spiritual growth he attains unto the measure of the full stature in Christ Jesus. Thus Christ makes an end of the curse of sin, and sets the believing soul free from its action and effect. {1SM 395.1}


     Christ alone is able to do this, for "in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being


tempted, he is able to succor them that are tempted" (Heb. 2:17, 18). Reconciliation means that every barrier between the soul and God is removed, and that the sinner realizes what the pardoning love of God means. By reason of the sacrifice made by Christ for fallen men, God can justly pardon the transgressor who accepts the merits of Christ. Christ was the channel through which the mercy, love, and righteousness might flow from the heart of God to the heart of the sinner. "He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:9). {1SM 395.2}


     In the prophecy of Daniel it was recorded of Christ that He shall "make reconciliation for iniquity, and . . . bring in everlasting righteousness" (Dan. 9:24). Every soul may say: "By His perfect obedience He has satisfied the claims of the law, and my only hope is found in looking to Him as my substitute and surety, who obeyed the law perfectly for me. By faith in His merits I am free from the condemnation of the law. He clothes me with His righteousness, which answers all the demands of the law. I am complete in Him who brings in everlasting righteousness. He presents me to God in the spotless garment of which no thread was woven by any human agent. All is of Christ, and all the glory, honor, and majesty are to be given to the Lamb of God, which taketh away the sins of the world." {1SM 396.1}


     Many think that they must wait for a special impulse in order that they may come to Christ; but it is necessary only to come in sincerity of purpose, deciding to accept the offers of mercy and grace that have been extended to us. We are to say: "Christ died to save me. The Lord's desire is that I should be saved, and I will come to Jesus just as I am without delay. I will venture upon the promise. As Christ draws me, I will respond." The apostle says, "With the heart man believeth unto righteousness" (Rom. 10:10). No one can believe with the heart unto righteousness, and obtain justification by faith, while continuing the practice of those things which the Word of God forbids, or while neglecting any known duty. {1SM 396.2-397}


By the time Sequeira finishes, he includes works as evidence that one is saved, so if one is not performing works, (OR AS IT REALLY IS—IF CHRIST IS NOT PERFORMING THE WORKS IN AND THROUGH ONE), he/she still has no assurance of salvation!  So what is the gain by way of any “good news” ASSURANCE Sequeira is proffering?!


There is no “gain,” but there is a great danger of a huge loss, and I refer to the ultimate loss of eternal life.  Wherein?  Because all who teach as does Sequeira, teach the serious error that as long as one believes, he/she is in relationship with Christ, and need not be concerned with works as a condition to salvation.  Sure, he teaches that works are a result of being saved, but he teaches that sanctification is progressive and one would thereby never know whether or not he/she was victorious and/or whether or not he/she met God’s test for loving Him and the brethren which is keeping the commandments of God.

Laodicea feels rich, increased with goods, and in need of NOTHING, because she buys what is essentially the doctrine of the Nicolaitans—that works are not efficacious toward salvation—not even works performed by Christ’s Holy Spirit in and through us!  That is the essence of Sequeira’s error.  That is the subtlety of his error. That is the doctrine of the Nicolaitans which Christ especially hates, Rev. 3.

"...The doctrine of the Nicolaitans appears to have been a form of antinomianism (see SDACom 7:957). Nicolaitans of the 2d cent. seem to have continued and extended the views of the 1st-cent. adherents, holding to the freedom of the flesh, and teaching that the deeds of the flesh had no effect upon the health of the soul and consequently no relation to salvation." SDA Bible Dictionary, vol. 8 of the Commentaries, p. 770, 771.

The teachers of the doctrine of the Nicolaitans always vehemently deny that they teach it, but it takes little discernment to see that when they clearly say that the deeds, behavior, (works of the flesh), have no effect upon salvation, EVEN WHEN THE HOLY SPIRIT IS DOING THE WORKS, that denies the efficacy and very purpose of the Holy Spirit gift to permit Christ to indwell us, and do His Will in and through us.  To say that such works as done by His Holy Spirit, have nothing to do with salvation is pure blasphemy against the Holy Spirit’s office and mission.


God bless,


Ron Beaulieu


P.S. I will publish any and all rebuttals to my statements.  Nothing I said is contradictory.  We are teaching truth ONLY when nothing contradicts.  Sequeira’s gospel is self-contradictory; it contradicts scripture and Ellen White’s testimony.  Isaiah 8:20 is apropos.