How may we know our consecration is accepted?

How may we know our consecration is accepted?

This my be known by the positive word of God, by the witness of the Spirit, by the divine response to faith, and by self-evident intuition.
1. What God says we know. His word of promise is, "I will receive you." Can anything be more positive?

2. In the light of the "witness of the Spirit," we know it, just as we know that the sun shines when he is pouring his mid-day beams upon the world. "We have not received the spirit of the world, but that which is of God, that we may know the things freely given to us of God." Grace to fully submit to God is one of his free gifts, and a knowledge that he accepts our offering is another of his gifts.

3. Some of the results, and some items of the divine response to entire consecration, are immediately and consciously realized. In his lecture on " Conscience as the Foundation of the Religion of Science," Rev. Joseph Cook says:

"I assert that it is a fixed natural law that when you yield utterly to God, He streams into you, gives a new sense of His presence, and imparts a strength unknown before. Will you try such self-surrender, and then will you repeat the experiment as opportunity offers? I care not how often, I affirm that in these billions of opportunities for experiments, in these ten thousand times ten thousand chances to test whether I am right or wrong, you will not find one chance failing to give you this verdict, that if you yield utterly to God, He will stream through you."

4. We may know it as we know the whole of a thing is greater than any of its parts, or that the whole of a thing is equal to the sum of all its parts. To be wholly given to God, in the divine order, is to be accepted of God. Do we need evidence that God is true? that he accepts that which is right and condemns that which is wrong? Can God do otherwise than accept the right and reject the wrong? "If thou doest well, shalt thou not be accepted of him?" The order of God, or laws of grace in spiritual things are as certain and reliable as in nature, and the certitude of religious things is just as strong as in physical things. Christ himself says, "Every one that asketh receiveth." He does not merely say, he shall receive, but he receiveth. It is asserted as a fact, a universal fact, from which there can be no exception.
Rev. Dr. Lowry says: "To ask, then, is to receive. To seek is to find. Asking and receiving, seeking and finding, are coetaneous and inseparable events. It is like breathing and living, and living and breathing." -- Divine Life, June, 1878.
It must be self-evident that God accepts that which is according to his will, (the divine order, or laws of grace are the practical expression of his will,) and that which is in harmony with infinite rectitude. "HAVE FAITH IN GOD."
Well might Rev. John Fletcher say:
"Be it I myself deceive, Yet I must, I must believe."
There is a positive, divinely ordained connection between consecration, evangelical faith, and actual salvation. This is no imaginary phantom or dream, but a living fact, to which millions have given testimony after experimental demonstration.

First Bible Study: Christ, Superior to Angels

We begin the new quarter with a study of the book of Hebrews. There is a difference of opinion on the author of this book. Some believe it was the work of the Apostle Paul. Some say the style of the book is not that of Paul. They suggest Apollos, Acquila and Priscilla, or Barnabas as potential authors. The truth is, we will never know for sure this side of heaven, but the lack of certainty does not detract from Hebrews being the inspired Word of God. It is interesting to note that the book does not emphasize the experience of salvation. Deliverance from Egyptian bondage is not stressed. Instead, reference is made to the children of Israel entering the Promised Land of rest. Thus, the author is urging his readers on to the second work of grace, that of heart cleansing. Heart cleansing has several Biblical names such as holiness, entire sanctification, perfect love, or the rest of faith. Our blog contains many articles that will help you understand what entire sanctification is, how to obtain it, and how to keep it. The book of Hebrews is very important to an understanding of holiness for the believer. The author begins in chapter 1 showing that Christ is the full revelation of God to man, and He is superior to angels.

The first section is: “Incarnate Deity.” Verses 1-3 of chapter 1 establish two fundamental truths: God exists and God has revealed Himself to man. Jesus Christ did not become God; He always was and always will be God. From verses 2-3, we find seven “Alpine Peaks” regarding the revelation of God through His Son:
1. Jesus is the heir of all things;
2. Jesus is the Creator and has made all things;
3. Jesus is the brightness of God’s glory;
4. Jesus is the express image of God;
5. Christ is the Sustainer of all things;
6. Jesus is our perfect redeemer; and
7. Jesus Christ has finished the work of redemption and has sat down in triumph. That means He has
completed His work.

A final thought from this section is that Jesus is the focal point of all history and eternity. One day, every knee will bow and every tongue confess that He is Lord. Is He the Lord of your life? Are you ready for that final day?

The second section is “Exalted Sovereign” taken from chapter 1 verses 4-9. Angels were held in very high regard by the Jews. Verses 4 and 5 show the relation of the Son to the Father with quotations from Psalms 2:7 and 2 Samuel 7:14. Jesus is the Son of God; angels are not. Jesus reigns and angels serve. Verse 6 refers to Psalm 97:7. Angels worshipped at the first coming of Jesus, and they will do so at His second coming. Verses 8 and 9 are taken from Psalm 45:6,7. God’s Word tells us that angels are innumerable, Swift, powerful, executors of God’s wrath and messengers. Be aware today that although you cannot see them, angels are around you. Thank God that you have a Guardian Angel.
They are servants. While we don’t pray to angels, it is appropriate to pray for God to send angels to
help in a situation in a time of need.

The third section is “Eternal Creator” from verses 10-12. It is important to know that Jesus is not a created God. He is not inferior to the Father. While there is a beginning to the humanity of Christ, He existed eternally with the Father. Things created become old, decay and perish. In contrast, Christ is eternal. He created the earth and He controls the transitions of earth. The Word tells us that one day there will be a new heaven and a new earth. Are you looking forward to that day? Too often we spend our time and efforts pursuing created things that will not last. What are you focusing on today? While we have to work for a living, it should not be our chief aim. We should live 100% for God and dedicate our lives to His service. Today is a good day to take an inventory of where your heart’s desires are.

The fourth section is “Ministering Spirits” from verses 13-14. The writer declares that angels are sent
to minister. They are servants. The Son sits in authority (seated refers to the fact that He has
accomplished His work), while angels are sent forth to serve. They work to assist in bringing about God’s will which includes salvation and sanctification. They fight evil spirits who seek to drag men down to hell. As we go about our days, we need to become more aware of the invisible warfare which is being fought for the souls of men.

Golden Text: “Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him.” 1 Peter. 3:22
No matter the circumstances you or a loved one is facing today, be assured that God is in control and angels are about you to assist in performing His will. Jesus is still on the throne.

My summary points:
1. Jesus is on the throne and we can take comfort in that fact.
2. Jesus is superior to angels.
3. Angels are here as servants to do God’s will.
4. We need to be more aware of the invisible war around us for the souls of men.

Next week: “The Redeemer, Abraham’s Seed.”
Don’t forget to read the Sunday School Beacon. Your heart will be warmed.

In what attitude towards God does entire consecration place the soul?

In what attitude towards God does entire consecration place the soul?

In the attitude of an obedient spirit. In personal consecration to God, there is the vital principle, or germ of all obedience. Obedience is not so much in the outward act as in the state of the will. This is reasonable and scriptural. Submission, or consecration, has respect to the will, and is manifested in exterior action, and external action is the outcome of the interior principle of obedience. Hence all true obedience has prior existence in the human heart, in an obedient spirit. By self-abandonment to God, we come to the attitude of obedience, in which the soul asks, "Lord, what wilt thou have me to do?" -- "Speak. Lord: thy servant heareth." This submission implies a sweet complacency in God, and a desire and delight to do his will. This obedient spirit, or attitude of the will, with faith in Christ for purity, carries the whole train of the affections toward God, as,

"with the heart, man believeth unto righteousness." Hence the whole soul is brought under the saving virtue of Christ's blood.

While there is a distinction between consecration and faith, it must not be forgotten that they sustain a mutual and natural relation to each other. Submission is a fruit of faith. A belief in certain truths lies at the foundation of all consecration. Salvation from a disobedient attitude toward God, through submission, or the committal of all to God, is by faith; and very much of the faith which actually saves a man is called into exercise by a full surrender to God. How can man evince a fuller trust in God than by a solemn surrender of himself and all he has to him?

The acceptance of God's will, and the committal of the heart to Christ and to the admitted claims of truth, is the very essence of love, and is the substance and fulfilment of the law. Christ said, "This is the love of God, that ye keep his commandments;" and, "Love is the fulfilling of the law." Love to God is not a mere transient emotion, but a state of will and affection, and is inseparable from genuine faith. "Faith which works by love and purifies the heart." Let it ever be remembered, that love to God is an abiding, general preference of the will, or a state of will underlying our whole moral activity, and determines all its particular acts to the one end of obeying and pleasing God. Love in the entirely sanctified soul becomes a disposition, or character.

Why do some people desire but fail to obtain entire sanctification?

Why is it that many who desire holiness, and read, and pray, and resolve, and weep, and struggle, yet make but little progress?

It is mainly because they refuse to comply with the conditions on which the blessing is suspended. One man sees that if he would be holy he must adopt a new system of benevolence. Another sees, as he approaches the clear light of perfect love, a probable call to the ministry, should he go forward. Another sees a large class of duties, hitherto neglected, which must be performed. A sister sees, if holiness is obtained and retained, she will have to conform to the simplicity of the gospel of Christ, and undergo a material change in her equipage and costume. Many cease to seek holiness when the knife of excision is put to the heart to amputate its idols. There is much physical depravity standing in the way as a hindrance. Entire sanctification includes a radical and universal purification of the entire man, soul and body. Chastity of body is an important part of entire sanctification. Sin is "filthiness;" it may be of the flesh, or of the spirit, as there are defilements of the body and of the mind. Many stumble in seeking Christian holiness, because of habits of uncleanness -- physical indulgences, which are not put away. No man can be entirely sanctified while his body is an "instrument of unrighteousness " in any sense, privately or publicly. God never does for any one what he can do for himself. The putting away of all "filthiness of the flesh" is a part of entire sanctification which every one must perform for himself.

God requires a pure soul in a chaste body. The Christian's body is the temple of the Holy Ghost, and it is not to be profaned by prostitution to wicked uses, or filthy lusts. "If any man defile the temple of God, him will God destroy." Having made both body and soul, and redeemed both, he requires them kept pure and devoted to his use. "Therefore glorify God in your body, and in your spirit, which are God's."

Many fail in seeking entire sanctification, because they do not sanctify their bodies, but touch, taste, and handle things unclean. A man who would be right with God, must be right with his body. Convictions, resolutions, and good desires are not enough, there must be actual abandonment of all physical, as well as moral iniquity. Then our whole nature, "spirit, soul, and body," will be "without spot, or wrinkle, or any such thing."

Is there a distinction between heart purity and maturity?

Is there a distinction between purity and maturity?

There is, and a very important one. Identifying and confounding these lie at the base of nearly every objection made to an instantaneous sanctification; and has occasioned many strange notions, and much confusion upon this subject.

1. Purity has respect to moral cleanness or freedom from the defilement of sin. "Wash me, and I shall be whiter than snow." Health is not manhood. Maturity as respect to moral stature and strength, to adulthood. "The fullness of the measure of the stature of Christ."

2. Purity, in the light of gospel provisions, is a present privilege and duty. "Be ye holy." Maturity a question of time, and is subject to the laws of growth and development. "Grow in grace."

3. Purity being instantaneous, may be received at once. "Believe on the Lord Jesus Christ, and thou shalt be saved." Maturity is a gradual, progressive, and indefinite development. "Take heed, and add to your faith virtue," &c.

4. No Christian is cleansed into maturity, nor do any grow into purity. The Bible nowhere promises maturity as a work of God by faith, but purity it does. Even "a babe in Christ " may be cleansed from all inbred sin and become a pure Christian; but "a babe in Christ" becomes "a young man," and "a father," by growth and development, and not by cleansing power.

5. It must be seen that there is a difference between purity or entire sanctification, in infancy -- as just received, and in maturity -- as an advanced and confirmed state of purity -- "rooted and grounded in love." There are "babes," "young men," and "men of full age," a state of entire sanctification.

6. There are two classes of commands and figures in the Scriptures in regard to Christian character and duty. One contains commands and figures enjoining and illustrating growth in grace and maturity the other class enjoins and illustrates Christian holiness or purity.

7. Maturity is nowhere made a condition of entrance to heaven while purity is. Millions of Christians die in immaturity and are saved: they have been made pure, which is th e moral qualification for heaven.

Making this plain and easily understood distinction relieves this subject of difficulties which have perplexed multitudes of good men.

What Does Growth in Grace Accomplish?

If growth in grace does not cleanse the heart, what does it accomplish?

1. It secures a progressive Christian life. Growth is an essential condition of life, and all development of life is by growth. The life of righteousness, embracing all the features of Christian character, gathers strength, symmetry, and stature by development.

2. Growth in grace is so related to the soul's activities and voluntary powers and the formation of its habitudes, as to secure increasing spiritual strength and moral vigor; hence, it will secure easier and more complete victories over inbred sin. It will secure increasing light and knowledge. It strengthens the habits of virtue. It fortifies the graces of the spirit, and renders them more and more mature. All this affords increasing power to weaken, and hold in subjection, and prevent the operations of carnal nature.

3. Growth in grace is an increase in the volume and power of patience, meekness, gentleness, and love to God. An increase of patience will afford easier victory over impatience. An increase of love will secure a more easy and perfect victory over all its opposites in the heart. An increase of faith will give more perfect triumph over unbelief. While this growth and strengthening these graces may weaken and lessen the power of indwelling sin, it does not cleanse the heart or remove the cause of these inward antagonisms. Growth may abate its force, but can neither change its nature nor remove it from the soul.

4. Growth in grace is a gradual approach to the conditions of entire sanctification; and after entire sanctification, growth is inseparable from the conditions of retaining that state. This growth, however, is not gradual sanctification, but gradual preparation.

Rev. Dr. Steele says: "Growth in grace, while accompanied by increasing power to abstain from actual sin, has no power to annihilate the spirit of sin, commonly called original sin. 

Growth is addition; sanctification is subtraction or removal of inbred sin, followed by the infilling of the Holy Spirit. Growth in grace can never entirely sanctify the believer.

In What Sense is Entire Sanctification Instantaneous?

In what sense is entire sanctification instantaneous?

1. If, by entire sanctification be intended the act of cleansing the justified believer from inbred sin, it is instantaneous in the same sense as regeneration. Not necessarily in the "twinkling of an eye," at least so far as our perceptions are concerned, but is a short, quick, rapid work, the same as the new birth. It is instantaneous as a death or a birth, as a washing or refining. Note the imagery -- (question 54.)
2. The preparatory process is usually more or less gradual hence, Bishop Hamline says: "It is gradually approached, but instantaneously bestowed." Before regeneration, there was a gradual process of conviction, repentance, humiliation, consecration, and faith; but they did not regenerate the soul in part, or in whole, they preceded it. Preceding entire sanctification there is a gradual process of obtaining light, receiving conviction, hungering after purity, confession, prayer, and faith. These do not gradually sanctify the soul, but precede that work.
3. The approach to entire sanctification -- the life of righteousness, and the growth of the Christian virtues received in regeneration, are gradual, and not instantaneous. This is the sense that some writers mean who maintain that sanctification is only gradual in this life. Others claim that it is both gradual and instantaneous, gradual as to the growth of the Christian virtues, and instantaneous in heart purification.
Making this plain distinction between the death of sin and the life of righteousness, relieves this subject of much confusion, and many writers of contradiction regarding instantaneous and gradual sanctification.
4. The death of sin is made instantaneous, and the life of righteousness gradual, by Dr. George Peck, one of the purest and ablest theologians of his day:
"It will be remembered that we have found sanctification to imply both the death of sin, and the life of righteousness. and when we speak of entire sanctification, as to the former part of it, we say it may be attained at once -- it is an instantaneous work." ... But in relation to the latter part of this great work, viz., the life of righteousness embracing all holy affections, and pious efforts, it is regarded as entirely progressive. The destruction of sin in the soul, and the growth of holiness, are two distinct things The one is instantaneous, the other gradual and hence it is that we sometimes say, with propriety that the work of entire sanctification is both gradual and instantaneous." -- Peck's Christian Perfection, p. 212.
5. Dr. Raymond says: In this view it is obvious that the work of complete sanctification is both progressive and instantaneous progressive as to the acquisition of knowledge and ability to know, and instantaneous as to the appropriation of he blessing apprehended."