Is there a distinction between entire consecration and entire sanctification?
There is; and the act of entire consecration should not be confounded with the fact of entire sanctification. Submission to God, or entire consecration, is our act, with assisting grace. Entire sanctification is God's work, wrought in the soul. Sanctification follows consecration in point of time, as the offering is made before the sin consuming power is received. Sanctification always includes consecration; but entire consecration does not necessarily include entire sanctification, -- it precedes and accompanies it.
A Congregationalist, Rev. Dr. Upham, states this distinction thus: "I do not consider consecration and sanctification the same thing. Consecration is the incipient, the prerequisite act. It is the laying ourselves upon the altar; but it is not until God has accepted the sacrifice, and wrought upon us by the consuming and restoring work of the Holy Spirit, that we can be said to be sanctified. It is true the one may immediately and almost instantaneously follow the other and this will be the case when faith in God is perfect." To this Bishop Janes responds "Amen, Never did uninspired man state the point more scripturally or with more clearness and force." -- Introduction to Pioneer Experiences.
Dr. Fowler says "There are two postulates taught by the advocates of the 'higher life,' as the essential conditions of it." attainment, namely, entire consecration, and absolute faith in God's acceptance of the consecration. " -- Editorial in Advocate.
83. What is the difference between the consecration previous to conversion and that previous to entire sanctification?
They are essentially the same, each involving submission to God and the true spirit of obedience. But, while in principle they are the same, that which precedes entire sanctification is made with a fuller and deeper sense of the import of full submission to God. The penitent seeking pardon, consecrates himself to the full extent of his discovery of truth and duty but only with the light of a convicted sinner. The believer, seeking purity, renews this consecration, in view of the revelations which increasing light, time, and the word of God have made of his duty and moral deficiency.
84. Is any particular standard of conviction necessary in seeking holiness?
To believe in the doctrine of sanctification, and at the same time to know that you have not experienced it, and need it, is all that is necessary. Certainly, this is all that is necessary to commence seeking it; then, if deeper convictions are needful, they will be given in the improvement of present convictions. The object of conviction is to lead to action. "Knowledge is conviction;" and a clear perception of duty is all that a rational being should ask.
Friday, August 7, 2020
Thursday, August 6, 2020
Blow the Trumpet Long and Loud
BLOW THE TRUMPET LONG AND LOUD
There are breakers ahead! The church of God is in the midst of increasing dangers! These are perilous times! Infidelity, the rum curse, and the devil and secretism more than ever are bold, active and rampant, while multitudes in the churches are either blind, asleep or dead.
There is a rising tide of unbelief, carelessness, recklessness, licentiousness, fraud, worldliness and ungodliness setting in around the church on all sides. How powerless many professing Christians, to resist these evil influences and exert good ones!
The way many churches are treating the duty and privilege of personal sanctification is manifestly displeasing God, and grieving his Holy Spirit.
The obligation to be pure in heart and entirely devoted to God, who can deny? Mark how God enjoins holiness, and how he enforces it, and how his appeals are rejected, and his provision for it neglected. He reveals his own unsullied holiness, and then commands his people to be holy as he is holy. He gives his own Son as an atoning sacrifice, whose precious blood cleanseth from all sin. He gives the church "exceeding great and precious promises," that she may be filled with the "divine nature." He furnishes us the Holy Spirit and commands us to "be filled with it," as a living, divine energy. He tells his church plainly that "Without holiness no man shall see the Lord."
How are these important and blessed truths treated by the mass of the church? Great multitudes doubt and deny the practicability of becoming holy as God requires, until death. The future life alone they set apart for entire sanctification; the present they regard as destined to mixed holiness and sin. That man can and ought to be saved from all sin in this life is regarded as rank heresy. Many of our fashionable churches will not endure the plain, faithful preaching of entire sanctification.
Unbelief is the great sin of these times, both within and without the church, and it is fruitful of the most alarming results. Nothing can be so fatal to the soul as unbelief. It always has been so. It is now so, and it always will be so, and I may add, it ought to be so. When the church harbors unbelief she forfeits her hold upon the promised strength of God, and like Samson, is shorn of her locks. Unbelief would paralyze the energies of an angel.
Oh! how much tolerating, countenancing and defending sin there is among church members. It gives place to the devil, displeases God and works ruin. This is that which we fear is gradually killing thousands of American churches which are cold and seemingly powerless to evangelize this world and bring lost men to God.
There never was a time, perhaps, when light and truth were poured in upon the church more than now, and the duty and privilege of being saved from sin and made pure in heart; and yet there probably was never half as much effort, learning, talent and philosophy expended to defend sin and hold on to it as now.
Christ came to put away sin; his blood cleanseth from all sin. He cannot and will not sanction any sin. When those who profess to be his people stand back from duty, and excuse, defend and hold on to sin, he will forsake them. This is the reason why the heavens over many of the churches are brass; they are pining and dying out, while infidelity, licentiousness, Sabbath desecration, drunkenness, rowdyism and the like are on the increase almost everywhere.
God has a controversy today with the Christian church for her unbelief, remissness, failure to put on her strength and come up to his help against the mighty. Millions are marching hellward, while the great body of the visible church are doubting, hesitating, or caviling over the duty and privilege of Christian sanctification.
It is as clear as the sun in mid-heavens that the pressing need of the church is holiness and power, evangelical, aggressive power. This is needed a thousand times more than anything else to save the church from her miserable wranglings, her cursing church trials, her paralyzing unbelief, her fairs, her festivals and church frolics, and from all torpidity, worldliness and spiritual death.
Satan is prowling around our churches, and backsliders are dropping out on every side, and this is no time for the ministers of God to sleep at their posts. The lines need to be more sharply drawn and the watchmen more bold, independent, and outspoken. Let Zion's watchman "cry aloud, spare not, lift up their voice like a trumpet and show God's people their transgression and the house of Jacob their sins."
"Let Zion's watchmen all arise,
And take the alarm they give,"
and let the trumpet be blown long and loud until millions come who are ready to perish.
There are breakers ahead! The church of God is in the midst of increasing dangers! These are perilous times! Infidelity, the rum curse, and the devil and secretism more than ever are bold, active and rampant, while multitudes in the churches are either blind, asleep or dead.
There is a rising tide of unbelief, carelessness, recklessness, licentiousness, fraud, worldliness and ungodliness setting in around the church on all sides. How powerless many professing Christians, to resist these evil influences and exert good ones!
The way many churches are treating the duty and privilege of personal sanctification is manifestly displeasing God, and grieving his Holy Spirit.
The obligation to be pure in heart and entirely devoted to God, who can deny? Mark how God enjoins holiness, and how he enforces it, and how his appeals are rejected, and his provision for it neglected. He reveals his own unsullied holiness, and then commands his people to be holy as he is holy. He gives his own Son as an atoning sacrifice, whose precious blood cleanseth from all sin. He gives the church "exceeding great and precious promises," that she may be filled with the "divine nature." He furnishes us the Holy Spirit and commands us to "be filled with it," as a living, divine energy. He tells his church plainly that "Without holiness no man shall see the Lord."
How are these important and blessed truths treated by the mass of the church? Great multitudes doubt and deny the practicability of becoming holy as God requires, until death. The future life alone they set apart for entire sanctification; the present they regard as destined to mixed holiness and sin. That man can and ought to be saved from all sin in this life is regarded as rank heresy. Many of our fashionable churches will not endure the plain, faithful preaching of entire sanctification.
Unbelief is the great sin of these times, both within and without the church, and it is fruitful of the most alarming results. Nothing can be so fatal to the soul as unbelief. It always has been so. It is now so, and it always will be so, and I may add, it ought to be so. When the church harbors unbelief she forfeits her hold upon the promised strength of God, and like Samson, is shorn of her locks. Unbelief would paralyze the energies of an angel.
Oh! how much tolerating, countenancing and defending sin there is among church members. It gives place to the devil, displeases God and works ruin. This is that which we fear is gradually killing thousands of American churches which are cold and seemingly powerless to evangelize this world and bring lost men to God.
There never was a time, perhaps, when light and truth were poured in upon the church more than now, and the duty and privilege of being saved from sin and made pure in heart; and yet there probably was never half as much effort, learning, talent and philosophy expended to defend sin and hold on to it as now.
Christ came to put away sin; his blood cleanseth from all sin. He cannot and will not sanction any sin. When those who profess to be his people stand back from duty, and excuse, defend and hold on to sin, he will forsake them. This is the reason why the heavens over many of the churches are brass; they are pining and dying out, while infidelity, licentiousness, Sabbath desecration, drunkenness, rowdyism and the like are on the increase almost everywhere.
God has a controversy today with the Christian church for her unbelief, remissness, failure to put on her strength and come up to his help against the mighty. Millions are marching hellward, while the great body of the visible church are doubting, hesitating, or caviling over the duty and privilege of Christian sanctification.
It is as clear as the sun in mid-heavens that the pressing need of the church is holiness and power, evangelical, aggressive power. This is needed a thousand times more than anything else to save the church from her miserable wranglings, her cursing church trials, her paralyzing unbelief, her fairs, her festivals and church frolics, and from all torpidity, worldliness and spiritual death.
Satan is prowling around our churches, and backsliders are dropping out on every side, and this is no time for the ministers of God to sleep at their posts. The lines need to be more sharply drawn and the watchmen more bold, independent, and outspoken. Let Zion's watchman "cry aloud, spare not, lift up their voice like a trumpet and show God's people their transgression and the house of Jacob their sins."
"Let Zion's watchmen all arise,
And take the alarm they give,"
and let the trumpet be blown long and loud until millions come who are ready to perish.
Wednesday, August 5, 2020
On to Holiness or Back to Perdition
ON TO HOLINESS OR BACK TO PERDITION
All progress toward holiness is on toward heaven, and all backsliding from holiness is back toward hell. In religious experience not to go forward, is to go backward. Strictly speaking there is no standing still in moral condition. It is either progression, or retrogression. Israel could not stand on the borders of Jordan, not to go over was to go back. The alternative after regeneration, is either entire sanctification or apostasy.
Thousands of Christian professors advance to certain points in Christian life, then pause, and then recede. Though indisposed to go forward, they fluctuate between life and death, and finally either consent to be holy and wholly the Lord's or entirely fall away. Whenever a believer is brought to see his need of perfect holiness, and his duty to seek it, and he refuses to yield fully to God and do his duty, he will inevitably go back, grieve the Holy Spirit, and drift toward perdition. All backsliding is in that direction.
What is the principal cause of so much backsliding among Christians? Why is the faith of so many weakened? their hope dimmed? their love cooled? their zeal abated? their meekness gone? their patience exhausted? their joy fled? their prospects blurred? their peace disturbed? and every other grace diminished? The plain truth is, they did not follow their convictions, yield fully to God and seek to be holy. Inbred sin was allowed to remain in their hearts, and as a result their peace, faith and love have been antagonized, stabbed, and choked by it. The remaining carnal propensities in the believer, foster pride, levity, anger, worldliness, self-indulgence and every other sin. Indwelling sin harbored will open the gates or avenues of the heart, for all kinds of unholiness to enter. The neglect of entire sanctification produces backsliding, while seeking, obtaining and retaining it, is an infallible remedy against it.
Young converts, generally are happy because for a time they are faithful to the light and grace they have, and they never need be any less happy than in the first stages of Christian life, but more, much more so, if they live up to their light and duty. Among the first lessons of the Bible and the Holy Spirit after conversion is to hasten on over into the Canaan of perfect love; but alas! how many when convicted of their indwelling sin and need of purity, refuse to go forward, content themselves with what they have experienced, and consequently start back and downward toward perdition. Unwilling to go forward, they take the backtrack, and then come the dismal results of a wilderness state -- discontent, perturbation of mind, painful doubts, gloomy fears, fiery trials and heavy crosses. The church of God is terribly suffering everywhere, with multitudes of backslidden professors, in just this unhappy, melancholy condition. Is it strange that the world thinks that religion must be a gloomy thing?
What is true of the members of the church, in this respect, is equally true of ministers who fail to press on after entire sanctification. If a minister neglects his duty, and fails to be a holy man, the work of grace in his heart will decline, his power and usefulness diminish, and he will become more and more a failure. He may study hard, and try to make up in earnestness, literary attainments, and hard work, but with a declining religious life and decreasing devotion to God, his ministry will be less and less satisfactory and useful.
When personal holiness is not sought, the natural results are more selfishness, more covetousness and self-indulgence, and less ardent, persistent successful work for God and souls.
When any Christian refuses to seek holiness he turns his back upon Christ, whose blood "cleanseth from all sin," and draws his heart away from fellowship with God. The result is barrenness of soul, fiery chastisements, and a scourge of many troubles. Those, who were once happy in God and happy in their work, now become subjects of distressing temptations, violent suggestions from Satan, and doubt that they were ever converted. God seems to suffer the devil to harass and distress them to drive them back to Christ. O, how many who were once full of peace, light, and usefulness have gone back, and have closed up their lives in doubt, shadows, and disappointments!
Backsliders, and apostates from Christianity are not only the most guilty, but the most unhappy of mortals. By refusing to go forward and seek holiness, they sin against greatest light, and become more miserable than ordinary sinners. The love of God withers and fades out of their hearts, and they become soured, jealous, dissatisfied, and seek relief in earthly pleasures, and become "worldly, sensual and devilish." "The latter end of them is worse than the beginning." They do not go on to holiness, but back to perdition. Reader, which way are you going? Are you headed, and making progress heavenward, or are you on the down grade? Which -- on to holiness, or back to perdition?
All progress toward holiness is on toward heaven, and all backsliding from holiness is back toward hell. In religious experience not to go forward, is to go backward. Strictly speaking there is no standing still in moral condition. It is either progression, or retrogression. Israel could not stand on the borders of Jordan, not to go over was to go back. The alternative after regeneration, is either entire sanctification or apostasy.
Thousands of Christian professors advance to certain points in Christian life, then pause, and then recede. Though indisposed to go forward, they fluctuate between life and death, and finally either consent to be holy and wholly the Lord's or entirely fall away. Whenever a believer is brought to see his need of perfect holiness, and his duty to seek it, and he refuses to yield fully to God and do his duty, he will inevitably go back, grieve the Holy Spirit, and drift toward perdition. All backsliding is in that direction.
What is the principal cause of so much backsliding among Christians? Why is the faith of so many weakened? their hope dimmed? their love cooled? their zeal abated? their meekness gone? their patience exhausted? their joy fled? their prospects blurred? their peace disturbed? and every other grace diminished? The plain truth is, they did not follow their convictions, yield fully to God and seek to be holy. Inbred sin was allowed to remain in their hearts, and as a result their peace, faith and love have been antagonized, stabbed, and choked by it. The remaining carnal propensities in the believer, foster pride, levity, anger, worldliness, self-indulgence and every other sin. Indwelling sin harbored will open the gates or avenues of the heart, for all kinds of unholiness to enter. The neglect of entire sanctification produces backsliding, while seeking, obtaining and retaining it, is an infallible remedy against it.
Young converts, generally are happy because for a time they are faithful to the light and grace they have, and they never need be any less happy than in the first stages of Christian life, but more, much more so, if they live up to their light and duty. Among the first lessons of the Bible and the Holy Spirit after conversion is to hasten on over into the Canaan of perfect love; but alas! how many when convicted of their indwelling sin and need of purity, refuse to go forward, content themselves with what they have experienced, and consequently start back and downward toward perdition. Unwilling to go forward, they take the backtrack, and then come the dismal results of a wilderness state -- discontent, perturbation of mind, painful doubts, gloomy fears, fiery trials and heavy crosses. The church of God is terribly suffering everywhere, with multitudes of backslidden professors, in just this unhappy, melancholy condition. Is it strange that the world thinks that religion must be a gloomy thing?
What is true of the members of the church, in this respect, is equally true of ministers who fail to press on after entire sanctification. If a minister neglects his duty, and fails to be a holy man, the work of grace in his heart will decline, his power and usefulness diminish, and he will become more and more a failure. He may study hard, and try to make up in earnestness, literary attainments, and hard work, but with a declining religious life and decreasing devotion to God, his ministry will be less and less satisfactory and useful.
When personal holiness is not sought, the natural results are more selfishness, more covetousness and self-indulgence, and less ardent, persistent successful work for God and souls.
When any Christian refuses to seek holiness he turns his back upon Christ, whose blood "cleanseth from all sin," and draws his heart away from fellowship with God. The result is barrenness of soul, fiery chastisements, and a scourge of many troubles. Those, who were once happy in God and happy in their work, now become subjects of distressing temptations, violent suggestions from Satan, and doubt that they were ever converted. God seems to suffer the devil to harass and distress them to drive them back to Christ. O, how many who were once full of peace, light, and usefulness have gone back, and have closed up their lives in doubt, shadows, and disappointments!
Backsliders, and apostates from Christianity are not only the most guilty, but the most unhappy of mortals. By refusing to go forward and seek holiness, they sin against greatest light, and become more miserable than ordinary sinners. The love of God withers and fades out of their hearts, and they become soured, jealous, dissatisfied, and seek relief in earthly pleasures, and become "worldly, sensual and devilish." "The latter end of them is worse than the beginning." They do not go on to holiness, but back to perdition. Reader, which way are you going? Are you headed, and making progress heavenward, or are you on the down grade? Which -- on to holiness, or back to perdition?
Tuesday, August 4, 2020
Divine Manifestations
DIVINE MANIFESTATIONS
The word of God teaches with clearness and positiveness that God will manifest Himself to the humble and devoted Christian. "He that hath My commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him." "If a man love Me, he will keep My words: and My Father will love him, and we will come unto him, and make our abode with him."
Here it is promised that God will manifest Himself in some special way to His children, as He does not to men in general. This manifestation to the soul refers more to illumination and spiritual apprehension than to faith. "We will come unto him, and make our abode with him," is a promise which has its fulfillment in our Saviour's declaration: "Blessed are the pure in heart: for they shall see God." They shall have such a clear spiritual apprehension of the existence and presence of God as serves as a practical vision, and it is as if they saw Him with open sight. This is more than mere faith; it is one of the blessed results of faith. It is experience, knowledge, and assurance.
This manifestation is by the Holy Spirit, and implies a visit or baptism of the Holy Spirit. Christ said: "If I go, I will send the Comforter, and He shall abide in you." The abiding Spirit of God in a fully sanctified soul makes the soul as much a knower of salvation as a believer in salvation.
"Faith, Hope, and Love were questioned what they thought
Of future glories, which religion taught;
Now Faith believed it firmly to be true,
And Hope expected so to find it, too,
Love answered smiling with a conscious glow,
Believe! Expect! I know it to be so."
This seeing and knowing is not physical, is not of the body, but of the mind. It is not by natural vision, not by physical senses, but by the internal eye of spiritual perception. Without running into fanaticism or vagaries, it may be said there is an important sense in which we may see God. Christ said: "The world shall not see me, but ye shall see Me." He did not mean that He would come again during their lifetime, and they should see Him, but that He would so manifest Himself unto them that they should know that He was with them, and that they had personal interviews and communion with Him. Where two or three are gathered in His name, His promise is, "There am I in the midst of them," and He closed His great commission to His apostles with the declaration: "Lo, I am with you alway, even unto the end of the world."
Millions of saints have had a manifestation of Christ to them, and many can now truthfully declare they have communion with Christ and they have seen the Lord. There is a moral standpoint of spiritual vision where Christ is apprehended as "the King in His beauty," as "the Rose of Sharon," as "the Lily of the valley," as "the Chief among ten thousand," as "the brightness of the Father's glory," and as "Emmanuel, God with us." It is not needful to wait until we reach the throne to have something of a gaze at the charming glories of the God-man. These manifestations of God break the charm of the world and lead the soul to exclaim:
"Far from my heart be joys like these,
Now I have seen the Lord."
These baptisms of spiritual light and vision are highly important to Christian ministers, enabling them to preach the Gospel with faith, love, and power. Men filled with the Holy Spirit, with their convictions intensified by the power of God, and minds illuminated with the spiritual manifestations of the presence and love of Christ, will declare, like John, "That which we have seen and heard declare we unto you." No man can preach the Gospel with efficient energy and in the demonstration of the Spirit without more or less manifestations of the divine presence. O what a joy to preach the blessed truth of God under the inspiring impressions made by these manifestations of the presence of Christ! It is a great calamity for a minister to lose the presence and power of Christ. All that such a man can say about the Gospel of Christ is cold and formal. He cannot preach as if he possessed, enjoyed, and knew the Lord. The Church needs a fuller baptism of experimental light and knowledge to lead a lost world to Christ. When God is sought with all the heart He will manifest Himself to His people in great power and glory. "Ye shall seek Me and find Me, when ye shall search for Me with all your heart."
The word of God teaches with clearness and positiveness that God will manifest Himself to the humble and devoted Christian. "He that hath My commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him." "If a man love Me, he will keep My words: and My Father will love him, and we will come unto him, and make our abode with him."
Here it is promised that God will manifest Himself in some special way to His children, as He does not to men in general. This manifestation to the soul refers more to illumination and spiritual apprehension than to faith. "We will come unto him, and make our abode with him," is a promise which has its fulfillment in our Saviour's declaration: "Blessed are the pure in heart: for they shall see God." They shall have such a clear spiritual apprehension of the existence and presence of God as serves as a practical vision, and it is as if they saw Him with open sight. This is more than mere faith; it is one of the blessed results of faith. It is experience, knowledge, and assurance.
This manifestation is by the Holy Spirit, and implies a visit or baptism of the Holy Spirit. Christ said: "If I go, I will send the Comforter, and He shall abide in you." The abiding Spirit of God in a fully sanctified soul makes the soul as much a knower of salvation as a believer in salvation.
"Faith, Hope, and Love were questioned what they thought
Of future glories, which religion taught;
Now Faith believed it firmly to be true,
And Hope expected so to find it, too,
Love answered smiling with a conscious glow,
Believe! Expect! I know it to be so."
This seeing and knowing is not physical, is not of the body, but of the mind. It is not by natural vision, not by physical senses, but by the internal eye of spiritual perception. Without running into fanaticism or vagaries, it may be said there is an important sense in which we may see God. Christ said: "The world shall not see me, but ye shall see Me." He did not mean that He would come again during their lifetime, and they should see Him, but that He would so manifest Himself unto them that they should know that He was with them, and that they had personal interviews and communion with Him. Where two or three are gathered in His name, His promise is, "There am I in the midst of them," and He closed His great commission to His apostles with the declaration: "Lo, I am with you alway, even unto the end of the world."
Millions of saints have had a manifestation of Christ to them, and many can now truthfully declare they have communion with Christ and they have seen the Lord. There is a moral standpoint of spiritual vision where Christ is apprehended as "the King in His beauty," as "the Rose of Sharon," as "the Lily of the valley," as "the Chief among ten thousand," as "the brightness of the Father's glory," and as "Emmanuel, God with us." It is not needful to wait until we reach the throne to have something of a gaze at the charming glories of the God-man. These manifestations of God break the charm of the world and lead the soul to exclaim:
"Far from my heart be joys like these,
Now I have seen the Lord."
These baptisms of spiritual light and vision are highly important to Christian ministers, enabling them to preach the Gospel with faith, love, and power. Men filled with the Holy Spirit, with their convictions intensified by the power of God, and minds illuminated with the spiritual manifestations of the presence and love of Christ, will declare, like John, "That which we have seen and heard declare we unto you." No man can preach the Gospel with efficient energy and in the demonstration of the Spirit without more or less manifestations of the divine presence. O what a joy to preach the blessed truth of God under the inspiring impressions made by these manifestations of the presence of Christ! It is a great calamity for a minister to lose the presence and power of Christ. All that such a man can say about the Gospel of Christ is cold and formal. He cannot preach as if he possessed, enjoyed, and knew the Lord. The Church needs a fuller baptism of experimental light and knowledge to lead a lost world to Christ. When God is sought with all the heart He will manifest Himself to His people in great power and glory. "Ye shall seek Me and find Me, when ye shall search for Me with all your heart."
Monday, August 3, 2020
Backsliding from Entire Sanctification
BACKSLIDING FROM ENTIRE SANCTIFICATION
No state of grace in this life excludes exposure from loss, or liability to backslide and apostatize. It is not uncommon for those entirely sanctified to lose ground and find themselves in part, or wholly backslidden. There is no necessity for this, and it certainly ought not to be.
Backsliding is a matter of degrees, whether from entire sanctification or from justification. It may be slight and partial in either case, or it may be entire -- ruinous apostasy. Christ, after commending many things in some, said, "Nevertheless I have somewhat against thee." Of others, it is said they made shipwreck of faith and of a good conscience. Such is the relation of faith to salvation, that when the soul makes shipwreck of it, piety goes overboard with it.
Not every degree of backsliding forfeits either justification or entire sanctification. There may be some loss in either state without a forfeiture of all grace, or a gracious condition. There is, not infrequently, some little remissnesses, both in things omitted or committed, which tend to darken our light, weaken our strength, lessen our spiritual life, and render uncertain our assurance of divine favor; which do not plunge the soul at once into condemnation and death. These should be avoided as injurious and tending to utter apostasy. They are such as occasionally vain and useless thoughts, needless, idle words, little portions of misspent time, brief seasons of hesitancy in confessing Christ, slight remissions in prayer, or in reading the Bible, slackness at times, little self-indulgences, such as occasionally overeating or lying in bed longer than is needful or healthful, and over-indulgence in the lawful physical appetites, unnecessary lightness mixed with seeming irreverence and carelessness. I do not mean the habitual and worst form of these things; but as slight and occasional items. These, with many other like things, while they do not plunge the soul instantly into condemnation, do darken and weaken it, interrupt its communion with God, and gradually sink it into a doubtful and partially backslidden state.
In this way most of the backsliding occurs with those entirely sanctified; a remissness in little things, and a fall little by little. I call these items little things because they are relatively so in a comparative sense, and are along the line of things questionable and unquestionable. We are aware there is an important sense in which they are not little, and that with God nothing is either little of are not little, and that with God nothing is either little or great. "He that is unfaithful in that which is least, is also unfaithful in that which is much."
It is often asked, Can a believer backslide from a state of entire sanctification, and yet retain a justified state? That will depend upon how he backslides, and how far he backslides. When a man backslides by any voluntary known sin, properly so-called, he forfeits both entire sanctification and justification, and lays the foundation for repentance, confession and pardon, without which he will be damned just as any other unrepenting sinner. "He that committeth sin is of the devil," no matter what he possessed, professed or was before.
Every degree of backsliding, however, does not involve the loss of justification. A person walking in the light of purity, may, by almost imperceptible degrees, through various causes, lose his hold on Christ and the keeping spirit, and gradually lose the clear light of purity and still not forfeit his sonship as a child of God. Both pardon and purity are retained, as well as obtained, by faith, and we can maintain the light of purity only by the faith on which it is conditioned.
After justification and regeneration, when we were entirely sanctified, we received simply and only full spiritual cleansing; hence, the loss of what we received at that time would be the loss of purity only, and not of justification. As there are stages in the reception of salvation, it is reasonable to believe there may be stages in its loss.
"The just shall live by faith." "We stand by faith. " -- "According to your faith be it unto you." There is a gradation in the scale of faith; there being "weak faith" and "strong faith," "little faith" and "great faith," and an "increase of faith." If there be an increase of faith, there may be also a decrease of faith, and a man may descend from "great faith" to "little faith" without a total loss of the principle of saving faith. We may backslide in a degree without backsliding totally, so as to be under the dominion of Satan. A believer may lose some ground without going over fully on to the devil's ground.
To suffer a decreasing light and a corresponding weakening evidence of God's favor, while under divine chastisement for little remissnesses, does not imply a forfeiture of heirship and all saving relations to Christ A knowledge by the witnessing Spirit, of our acceptance with God, is not necessary in order to acceptance, of a state of either justification or sanctification. And yet, it is evident that the light of justification, after the loss of entire sanctification from any cause is less clear and assuring, and admits of more doubt and dissatisfaction; and usually restoration or apostasy is the alternative.
The difference between the regenerate and justified, and the entire sanctified, is in one possessing indwelling sin, and the other cleansed therefrom. It must be admitted that indwelling sin, a conscious sinful proclivity (sinful in nature and not in indulgence) does not involve the loss of justification, though it may lead to its loss. If this were so, all regenerated, but not entirely sanctified souls, could not be in a state of justification. This sinful inclination, whether felt or otherwise, is inconsistent with purity of heart.
Mr. Wesley taught that entire sanctification might be lost without the loss of all saving relation to Christ. He says, in speaking of backsliders from entire sanctification: "Sometimes suddenly, but oftener by slow degrees, they have yielded to temptation; and pride, or anger, or foolish desires have again sprung up in their hearts. Nay, sometimes they have utterly lost the life of God and sin hath reigned in dominion over them." Sermons, Vol. II, page 247. "The rest had suffered loss, more or less, and two or three were shorn of all their strength," Journal, 1763. "On a close examination (at Manchester) out of more than fifty persons, who two or three years ago were filled with the love of God, I did not find more than a third part, who had not suffered loss." Journal, 1766. "I returned to Chester, and found many alive to God, but scarce one that had retained his pure love." Journal, 1780. In these and in many other instances Mr. Wesley taught that the loss of entire sanctification does not necessarily include the loss of justification and all religious life.
No state of grace in this life excludes exposure from loss, or liability to backslide and apostatize. It is not uncommon for those entirely sanctified to lose ground and find themselves in part, or wholly backslidden. There is no necessity for this, and it certainly ought not to be.
Backsliding is a matter of degrees, whether from entire sanctification or from justification. It may be slight and partial in either case, or it may be entire -- ruinous apostasy. Christ, after commending many things in some, said, "Nevertheless I have somewhat against thee." Of others, it is said they made shipwreck of faith and of a good conscience. Such is the relation of faith to salvation, that when the soul makes shipwreck of it, piety goes overboard with it.
Not every degree of backsliding forfeits either justification or entire sanctification. There may be some loss in either state without a forfeiture of all grace, or a gracious condition. There is, not infrequently, some little remissnesses, both in things omitted or committed, which tend to darken our light, weaken our strength, lessen our spiritual life, and render uncertain our assurance of divine favor; which do not plunge the soul at once into condemnation and death. These should be avoided as injurious and tending to utter apostasy. They are such as occasionally vain and useless thoughts, needless, idle words, little portions of misspent time, brief seasons of hesitancy in confessing Christ, slight remissions in prayer, or in reading the Bible, slackness at times, little self-indulgences, such as occasionally overeating or lying in bed longer than is needful or healthful, and over-indulgence in the lawful physical appetites, unnecessary lightness mixed with seeming irreverence and carelessness. I do not mean the habitual and worst form of these things; but as slight and occasional items. These, with many other like things, while they do not plunge the soul instantly into condemnation, do darken and weaken it, interrupt its communion with God, and gradually sink it into a doubtful and partially backslidden state.
In this way most of the backsliding occurs with those entirely sanctified; a remissness in little things, and a fall little by little. I call these items little things because they are relatively so in a comparative sense, and are along the line of things questionable and unquestionable. We are aware there is an important sense in which they are not little, and that with God nothing is either little of are not little, and that with God nothing is either little or great. "He that is unfaithful in that which is least, is also unfaithful in that which is much."
It is often asked, Can a believer backslide from a state of entire sanctification, and yet retain a justified state? That will depend upon how he backslides, and how far he backslides. When a man backslides by any voluntary known sin, properly so-called, he forfeits both entire sanctification and justification, and lays the foundation for repentance, confession and pardon, without which he will be damned just as any other unrepenting sinner. "He that committeth sin is of the devil," no matter what he possessed, professed or was before.
Every degree of backsliding, however, does not involve the loss of justification. A person walking in the light of purity, may, by almost imperceptible degrees, through various causes, lose his hold on Christ and the keeping spirit, and gradually lose the clear light of purity and still not forfeit his sonship as a child of God. Both pardon and purity are retained, as well as obtained, by faith, and we can maintain the light of purity only by the faith on which it is conditioned.
After justification and regeneration, when we were entirely sanctified, we received simply and only full spiritual cleansing; hence, the loss of what we received at that time would be the loss of purity only, and not of justification. As there are stages in the reception of salvation, it is reasonable to believe there may be stages in its loss.
"The just shall live by faith." "We stand by faith. " -- "According to your faith be it unto you." There is a gradation in the scale of faith; there being "weak faith" and "strong faith," "little faith" and "great faith," and an "increase of faith." If there be an increase of faith, there may be also a decrease of faith, and a man may descend from "great faith" to "little faith" without a total loss of the principle of saving faith. We may backslide in a degree without backsliding totally, so as to be under the dominion of Satan. A believer may lose some ground without going over fully on to the devil's ground.
To suffer a decreasing light and a corresponding weakening evidence of God's favor, while under divine chastisement for little remissnesses, does not imply a forfeiture of heirship and all saving relations to Christ A knowledge by the witnessing Spirit, of our acceptance with God, is not necessary in order to acceptance, of a state of either justification or sanctification. And yet, it is evident that the light of justification, after the loss of entire sanctification from any cause is less clear and assuring, and admits of more doubt and dissatisfaction; and usually restoration or apostasy is the alternative.
The difference between the regenerate and justified, and the entire sanctified, is in one possessing indwelling sin, and the other cleansed therefrom. It must be admitted that indwelling sin, a conscious sinful proclivity (sinful in nature and not in indulgence) does not involve the loss of justification, though it may lead to its loss. If this were so, all regenerated, but not entirely sanctified souls, could not be in a state of justification. This sinful inclination, whether felt or otherwise, is inconsistent with purity of heart.
Mr. Wesley taught that entire sanctification might be lost without the loss of all saving relation to Christ. He says, in speaking of backsliders from entire sanctification: "Sometimes suddenly, but oftener by slow degrees, they have yielded to temptation; and pride, or anger, or foolish desires have again sprung up in their hearts. Nay, sometimes they have utterly lost the life of God and sin hath reigned in dominion over them." Sermons, Vol. II, page 247. "The rest had suffered loss, more or less, and two or three were shorn of all their strength," Journal, 1763. "On a close examination (at Manchester) out of more than fifty persons, who two or three years ago were filled with the love of God, I did not find more than a third part, who had not suffered loss." Journal, 1766. "I returned to Chester, and found many alive to God, but scarce one that had retained his pure love." Journal, 1780. In these and in many other instances Mr. Wesley taught that the loss of entire sanctification does not necessarily include the loss of justification and all religious life.
Sunday, August 2, 2020
Fifth Bible Study of the Quarter: The True Shepherd
Today's lesson comes from Ezekiel 34: 11-26. Last week in chapter thirty-three, Ezekiel was set as a watchman. Beginning in this lesson, God's message to His people will be dominated by the themes of comfort and restoration. After judgment has been passed, God declares that He will be a Shepherd to His scattered sheep. God reproves the rich and powerful because they used their power to persecute other members of the flock. After reproving them, God promises a bright and beautiful future under the appointed Shepherd, "my servant David."
The first section is "God's Care for His Sheep." (vv. 11-16a) The evil shepherds had mistreated the flock of Israel. They did not feed or care for them. The shepherds were more concerned with their personal gratifications than the well-being of the sheep. However, in these verses we find God making a number of statements that involve the expression, "I will." In fact there are twelve "wills" in these verses. God promises to search out the lost sheep and provide for them. Jesus said He saw the multitudes and was moved with compassions for them (Matthew 9:36). Dark and threatening storms can cause a flock to scatter trying to find shelter. God said, "I will deliver them out of places where they have been scattered." Ezekiel assured God's people that it was God's purpose to restore "them to their land." God will satisfy the soul with good things. Peace and contentment abound, for His sheep "lie in a good fold and in a fat pasture." Where man had failed to provide for the sheep, God was going to be the True Shepherd for them. We find the fulfillment of this in Jesus Christ who came to seek and save the lost sheep of Israel. In contrast to the evil shepherds, Jesus "healeth the broken in heart, and bindeth up their wounds (Psa. 147:3). The self-centered shepherds failed to meet the needs of the flock, but the all-knowing God, in His faithful love, would meet every need.
The second section is "The Fat and Strong Rebuked." vv. 16b-22 God promises too feed the "fat and strong" with judgment. The "fat" sheep had no concern for others. Read verses 16-22 to see why God was displeased with these sheep. They were self-sufficient and self-reliant. They should have used their resources to help others. However, they went beyond mere neglect of others, they had a disdain and physically abused those who were weak and diseased (v. 21). God will judge the "fat" sheep who have scattered the flock and oppressed the people. God will reject the proud, but accept the pertinent and brokenhearted (v. 17). "He has rest for disquieted saints, and terror for presumptuous sinners." (Matthew Henry)
The third section is "Blessed Days Under David." vv. 23-26 God had promised David, "I will set up thy seed after thee...and I will establish the throne of his kingdom for ever." (2 Samuel 7: 12,13) In the last book of the Bible, Christ identified Himself as "the root and the offspring of David." What God has promised, He will bring about. Much of that contained in verses 23-26 refers to a period we call the Millennial Reign of Christ. However, the truths contained in these verses can be spiritually applied to Christians today.
The Good Shepherd will feed His flock. There is no shortage of the Word today. However, we must be very careful to judge what we see and hear by the Word of God. There are many false prophets today that will try to divert you from the truth of the simplicity of the Gospel. God will also protect His children. Verse 25 states that He will provide a covenant (promise) of peace, to stop the evil beasts, and grant safety. Further, God will make His people and their dwelling places a blessing. Ezekiel 34:26 speaks of "showers of blessings." As I write this, we are in the midst of the COVID-19 pandemic. Without debating the legitimacy of the pandemic, suffice it to say that many are hurting physically and financially. Those that place their trust in the LORD will find that there are showers of blessings for the children that follow the Lord Jesus Christ. Jesus Christ will keep you from sin and sin from you. The gift of Jesus Christ was provided to redeem us from sin, and the gift of the Holy Spirit was given to cleanse our hearts and empower us for service. Without the "showers of blessing," individuals and churches would soon wither, become formal and worldly. With Paul, we can say, "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." (Ephesians 1:3)
The Golden Text is: "I am the good shepherd: the good shepherd giveth his life for the sheep." (John 10:11) Jesus Christ willingly laid down His life for His sheep. No man could force Him, but He did what He did because of His love for those the Father had given Him. He died in our place to set us free from the penalty of sin, the power of sin and ultimately, the presence of sin. Thank Him today for what He as done for you.
My summary points:
1. God will take care of His own.
2. There is a day of judgment for those who oppress God's people.
3. God has blessed His people with every spiritual blessing.
Next week, "A New Heart." Ezekiel 36:25-38
Read the Sunday School Beacon for inspiration and encouragement.
The first section is "God's Care for His Sheep." (vv. 11-16a) The evil shepherds had mistreated the flock of Israel. They did not feed or care for them. The shepherds were more concerned with their personal gratifications than the well-being of the sheep. However, in these verses we find God making a number of statements that involve the expression, "I will." In fact there are twelve "wills" in these verses. God promises to search out the lost sheep and provide for them. Jesus said He saw the multitudes and was moved with compassions for them (Matthew 9:36). Dark and threatening storms can cause a flock to scatter trying to find shelter. God said, "I will deliver them out of places where they have been scattered." Ezekiel assured God's people that it was God's purpose to restore "them to their land." God will satisfy the soul with good things. Peace and contentment abound, for His sheep "lie in a good fold and in a fat pasture." Where man had failed to provide for the sheep, God was going to be the True Shepherd for them. We find the fulfillment of this in Jesus Christ who came to seek and save the lost sheep of Israel. In contrast to the evil shepherds, Jesus "healeth the broken in heart, and bindeth up their wounds (Psa. 147:3). The self-centered shepherds failed to meet the needs of the flock, but the all-knowing God, in His faithful love, would meet every need.
The second section is "The Fat and Strong Rebuked." vv. 16b-22 God promises too feed the "fat and strong" with judgment. The "fat" sheep had no concern for others. Read verses 16-22 to see why God was displeased with these sheep. They were self-sufficient and self-reliant. They should have used their resources to help others. However, they went beyond mere neglect of others, they had a disdain and physically abused those who were weak and diseased (v. 21). God will judge the "fat" sheep who have scattered the flock and oppressed the people. God will reject the proud, but accept the pertinent and brokenhearted (v. 17). "He has rest for disquieted saints, and terror for presumptuous sinners." (Matthew Henry)
The third section is "Blessed Days Under David." vv. 23-26 God had promised David, "I will set up thy seed after thee...and I will establish the throne of his kingdom for ever." (2 Samuel 7: 12,13) In the last book of the Bible, Christ identified Himself as "the root and the offspring of David." What God has promised, He will bring about. Much of that contained in verses 23-26 refers to a period we call the Millennial Reign of Christ. However, the truths contained in these verses can be spiritually applied to Christians today.
The Good Shepherd will feed His flock. There is no shortage of the Word today. However, we must be very careful to judge what we see and hear by the Word of God. There are many false prophets today that will try to divert you from the truth of the simplicity of the Gospel. God will also protect His children. Verse 25 states that He will provide a covenant (promise) of peace, to stop the evil beasts, and grant safety. Further, God will make His people and their dwelling places a blessing. Ezekiel 34:26 speaks of "showers of blessings." As I write this, we are in the midst of the COVID-19 pandemic. Without debating the legitimacy of the pandemic, suffice it to say that many are hurting physically and financially. Those that place their trust in the LORD will find that there are showers of blessings for the children that follow the Lord Jesus Christ. Jesus Christ will keep you from sin and sin from you. The gift of Jesus Christ was provided to redeem us from sin, and the gift of the Holy Spirit was given to cleanse our hearts and empower us for service. Without the "showers of blessing," individuals and churches would soon wither, become formal and worldly. With Paul, we can say, "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." (Ephesians 1:3)
The Golden Text is: "I am the good shepherd: the good shepherd giveth his life for the sheep." (John 10:11) Jesus Christ willingly laid down His life for His sheep. No man could force Him, but He did what He did because of His love for those the Father had given Him. He died in our place to set us free from the penalty of sin, the power of sin and ultimately, the presence of sin. Thank Him today for what He as done for you.
My summary points:
1. God will take care of His own.
2. There is a day of judgment for those who oppress God's people.
3. God has blessed His people with every spiritual blessing.
Next week, "A New Heart." Ezekiel 36:25-38
Read the Sunday School Beacon for inspiration and encouragement.
Saturday, August 1, 2020
Entire Sanctification by J.A. Wood
ENTIRE SANCTIFICATION
I do not intend, or assume to be an umpire on the subject of this article. I would write less on the subject, and give it less attention if others would write more, and give the doctrine and experience the attention its interest and prominence demand. It is the "central idea" of Christianity and as such is every way identified with the church of God and human salvation.
The word "sanctification" is quite common in both the Old and New Testament Scriptures. It, with its derivatives, occurs over one hundred times, and generally is expressive of Christian character. Very few words expressive of Christian experience occur as often in God's word; and being given by inspiration, it has divine sanction.
The doctrine of Christian sanctification is held as a cardinal truth by the whole church, both Protestant and Catholic. In some form it is associated with every leading creed in the Christian world. The church differs as to some particulars regarding it; these differences relate to its time, its extent, and somewhat to the conditions of the work. All agree that entire sanctification must exclude all that is sinful or morally wrong. The church differs to some extent as to what is sinful; some holding that only sinful acts are sinful, while others claim that sinful states involve guilt.
The authorized views of the Methodist Episcopal Church are not extreme, but midway between high Calvinism on the one side, and low Zinzendovianism on the other. Our ground is medium, or middle ground. Truth is almost invariably found between extremes; this is true not only theoretically, but practically and experimentally.
High Calvinism on this subject is taught in the Westminster Confession of Faith, which is the doctrinal basis of the Presbyterian Church. In it we are taught:-- "This sanctification is throughout the whole man, yet imperfect in this life, there abide still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war, the flesh lusting against the spirit and the spirit against the flesh."
The low Zinzendovian view is found in the writings of Count Zinzendorf, in "Holiness the Birthright of all God's children," as held and given by Dr. Crane, and by Prof. Fairchild, of Oberlin College. This view is presented by Dr. J. F. Crane in his article in McClintock & Strong's Biblical Cyclopedia, as follows: "In the renewal of the soul at conversion whereby man becomes a new creature, a new man, which after God is created in righteousness and true holiness, the inborn moral depravity is removed from the immortal nature, which so far as the work of cleansing is concerned, is in that moment fitted for heaven itself."
The Arminian, or Wesleyan doctrine occupies the happy medium between these extreme views; it is given in McClintock & Strong's, as follows: 1st "That man by nature is depraved, so that aside from grace, he is unfitted for all good, and prone to all evil."
2d. "That, through the grace of God, this moral depravity may be removed in this life and man may live freed from it."
3d. "That regeneration begins the process of cleansing; but except in some exempt cases possibly does not complete it, a degree of depravity still remaining in the regenerate."
4th. "That the process of cleansing is in some cases gradual, the remains of evil nature wearing away by degrees; in others instantaneous, the believer receiving the blessing of a clean heart a few days, or even hours, after his regeneration."
5th. "That this great gift is to be sought for specifically, and is to be obtained by a special act of faith directed towards this very object."
6th. "That this second attainment is attested by the Holy Spirit, which witnesses to the completion of the cleansing, as it did to the regeneration which began it."
7th, "That this gracious attainment, thus attested by the Holy Spirit, should be confessed on suitable occasions to the glory of God."
Here are no extreme views. The Methodist Episcopal church takes middle ground in every particular; as to its time, its nature, its conditions, and its limitations. As to its time, High Calvinism teaches that entire sanctification is never attained in this life. Low Zinzendovianism teaches that it is obtained at regeneration or conversion. The Methodist Church holds to neither of these extremes, but that between conversion and death we may be cleansed from all sinful proclivities and filled with love; that it is not commonly, if ever, received at conversion on the one hand, and need not be deferred until death on the other.
As to its nature, we hold it to be relative, hence limited by the capacity and capabilities of fallen human nature. It is not regarded as a superhuman, sublimated, angelic condition on the one hand, nor is it placed down on the level of sinful affinities or vicious appetites on the other. We teach the plain Bible presentation of devotion and purification, involving entire consecration of will, and entire cleansing of human nature -- comprehensive essentials of consecration and purity.
We take medium ground as to its conditions. The work is partly divine and partly human. Submission, faith and co-operation with divine agency is human. Humiliation, conviction and assisting grace, and cleansing power are divine -- God's work.
We avoid extreme views as to the guiltiness and nature of depravity. Some hold that there is damning guilt in depraved inclinations, while others hold that there is no moral guilt in depravity, and that guilt can be asserted only of sinful actions. The Methodist view is, that sinful acts alone involve guilt and need pardon, and that depraved states have moral quality, and hence need cleansing. We avoid confounding sinful acts and sinful states, that which needs pardon, with that which needs cleansing.
The agreements of the Christian Church on this subject, are however, more than their disagreements. All schools of theology agree, that the complete sanctification of believers is an essential part of the plan of salvation. All agree in pronouncing sin as a thing to be abhorred, repented of, and forgiven; and depravity a defilement of nature from which God's people must be delivered before they can enter heaven. All agree that the true followers of Christ hate sin, loathe it, resist it, turn away from it, and seek deliverance from it. All sensible Christians agree that no man can attain absolute perfection in any respect, at any time, or in any thing.
I do not intend, or assume to be an umpire on the subject of this article. I would write less on the subject, and give it less attention if others would write more, and give the doctrine and experience the attention its interest and prominence demand. It is the "central idea" of Christianity and as such is every way identified with the church of God and human salvation.
The word "sanctification" is quite common in both the Old and New Testament Scriptures. It, with its derivatives, occurs over one hundred times, and generally is expressive of Christian character. Very few words expressive of Christian experience occur as often in God's word; and being given by inspiration, it has divine sanction.
The doctrine of Christian sanctification is held as a cardinal truth by the whole church, both Protestant and Catholic. In some form it is associated with every leading creed in the Christian world. The church differs as to some particulars regarding it; these differences relate to its time, its extent, and somewhat to the conditions of the work. All agree that entire sanctification must exclude all that is sinful or morally wrong. The church differs to some extent as to what is sinful; some holding that only sinful acts are sinful, while others claim that sinful states involve guilt.
The authorized views of the Methodist Episcopal Church are not extreme, but midway between high Calvinism on the one side, and low Zinzendovianism on the other. Our ground is medium, or middle ground. Truth is almost invariably found between extremes; this is true not only theoretically, but practically and experimentally.
High Calvinism on this subject is taught in the Westminster Confession of Faith, which is the doctrinal basis of the Presbyterian Church. In it we are taught:-- "This sanctification is throughout the whole man, yet imperfect in this life, there abide still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war, the flesh lusting against the spirit and the spirit against the flesh."
The low Zinzendovian view is found in the writings of Count Zinzendorf, in "Holiness the Birthright of all God's children," as held and given by Dr. Crane, and by Prof. Fairchild, of Oberlin College. This view is presented by Dr. J. F. Crane in his article in McClintock & Strong's Biblical Cyclopedia, as follows: "In the renewal of the soul at conversion whereby man becomes a new creature, a new man, which after God is created in righteousness and true holiness, the inborn moral depravity is removed from the immortal nature, which so far as the work of cleansing is concerned, is in that moment fitted for heaven itself."
The Arminian, or Wesleyan doctrine occupies the happy medium between these extreme views; it is given in McClintock & Strong's, as follows: 1st "That man by nature is depraved, so that aside from grace, he is unfitted for all good, and prone to all evil."
2d. "That, through the grace of God, this moral depravity may be removed in this life and man may live freed from it."
3d. "That regeneration begins the process of cleansing; but except in some exempt cases possibly does not complete it, a degree of depravity still remaining in the regenerate."
4th. "That the process of cleansing is in some cases gradual, the remains of evil nature wearing away by degrees; in others instantaneous, the believer receiving the blessing of a clean heart a few days, or even hours, after his regeneration."
5th. "That this great gift is to be sought for specifically, and is to be obtained by a special act of faith directed towards this very object."
6th. "That this second attainment is attested by the Holy Spirit, which witnesses to the completion of the cleansing, as it did to the regeneration which began it."
7th, "That this gracious attainment, thus attested by the Holy Spirit, should be confessed on suitable occasions to the glory of God."
Here are no extreme views. The Methodist Episcopal church takes middle ground in every particular; as to its time, its nature, its conditions, and its limitations. As to its time, High Calvinism teaches that entire sanctification is never attained in this life. Low Zinzendovianism teaches that it is obtained at regeneration or conversion. The Methodist Church holds to neither of these extremes, but that between conversion and death we may be cleansed from all sinful proclivities and filled with love; that it is not commonly, if ever, received at conversion on the one hand, and need not be deferred until death on the other.
As to its nature, we hold it to be relative, hence limited by the capacity and capabilities of fallen human nature. It is not regarded as a superhuman, sublimated, angelic condition on the one hand, nor is it placed down on the level of sinful affinities or vicious appetites on the other. We teach the plain Bible presentation of devotion and purification, involving entire consecration of will, and entire cleansing of human nature -- comprehensive essentials of consecration and purity.
We take medium ground as to its conditions. The work is partly divine and partly human. Submission, faith and co-operation with divine agency is human. Humiliation, conviction and assisting grace, and cleansing power are divine -- God's work.
We avoid extreme views as to the guiltiness and nature of depravity. Some hold that there is damning guilt in depraved inclinations, while others hold that there is no moral guilt in depravity, and that guilt can be asserted only of sinful actions. The Methodist view is, that sinful acts alone involve guilt and need pardon, and that depraved states have moral quality, and hence need cleansing. We avoid confounding sinful acts and sinful states, that which needs pardon, with that which needs cleansing.
The agreements of the Christian Church on this subject, are however, more than their disagreements. All schools of theology agree, that the complete sanctification of believers is an essential part of the plan of salvation. All agree in pronouncing sin as a thing to be abhorred, repented of, and forgiven; and depravity a defilement of nature from which God's people must be delivered before they can enter heaven. All agree that the true followers of Christ hate sin, loathe it, resist it, turn away from it, and seek deliverance from it. All sensible Christians agree that no man can attain absolute perfection in any respect, at any time, or in any thing.
Subscribe to:
Posts (Atom)