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Title: The Theology of Holiness

Author: Dr. Dougan Clark

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*** START OF THE PROJECT GUTENBERG EBOOK, THE THEOLOGY OF HOLINESS ***
</PRE>

<p>[Illustration: DOUGAN CLARK, M.D.]</p>

<h1>The Theology of Holiness</h1>

<p class="center" style="font-variant: small-caps">by</p>

<h2>Dougan Clark, M. D.</h2>

<h3>Professor of Systematic Theology and Church History in Earlham College, Richmond, Indiana</h3>

<p class="center" style="font-variant: small-caps">To the Memory of<br />
My Father and Mother,<br />
Dougan and Asenath Clark,<br />
Both for Many Years Approved<br />
Ministers in the Friends&#8217; Church,<br />
And Both Long Since Departed<br />
To Be with Christ, This<br />
Book Is Lovingly<br />
Dedicated.</p>

<h1>Contents.</h1>

<ol style="list-style-type: upper-roman">
  <li><a href="#1">Entire sanctification A necessity</a></li>
  <li><a href="#2">Entire Sanctification obtainable</a></li>
  <li><a href="#3">Entire Sanctification in Patriarchal Times</a></li>
  <li><a href="#4">Entire Sanctification in Type</a></li>
  <li><a href="#5">Entire Sanctification in Prophecy</a></li>
  <li><a href="#6">Entire Sanctification as Taught by Jesus Christ</a></li>
  <li><a href="#7">Entire Sanctification as Taught by Paul</a></li>
  <li><a href="#8">Entire Sanctification as Taught by Peter</a></li>
  <li><a href="#9">Entire Sanctification as Taught by John</a></li>
  <li><a href="#10">Entire Sanctification as Taught by James and Jude</a></li>
  <li><a href="#11">Sanctified by God the Father</a></li>
  <li><a href="#12">Sanctified by God the Son</a></li>
  <li><a href="#13">Sanctified by God the Holy Ghost</a></li>
  <li><a href="#14">Sanctified by the Truth</a></li>
  <li><a href="#15">Sanctified by Faith</a></li>
  <li><a href="#16">Conclusion</a></li>
</ol>

<h1><a name="#1">Chapter I.</a></h1>

<h2>Entire sanctification A necessity.</h2>

<p>Science is a systematic presentation of truth. Theology
is the most important of all sciences. It is the science
that treats of God and of man in his relation to God.
It is a systematic presentation of revealed truth.
As the basis of Astronomy is the universe of worlds
revealed by the telescope, and as the basis of Geology
is the crust of the earth, so the basis of Theology
is the Divine revelation found in the Holy Scriptures.
The Theology of Entire Sanctification, therefore, is
a systematic presentation of the doctrine of entire
sanctification as derived from the written word of
God. Such a presentation we hope&#8212;&#173;with the
help of the Holy Spirit, which we here and now earnestly
invoke&#8212;&#173;to attempt to give in this book.
May God bless the endeavor, and overrule our human
weakness, to the glory of His Name. Amen.</p>

<p>It is a lamentable fact that there is a large class
of Christians to whom the subject of entire sanctification
is a matter of indifference. They hope, with or without
sufficient reason, that their sins are forgiven. They
propose to live moral and useful lives, and trust,
again with or without sufficient reason, that they
will go to heaven when they die. The subject of holiness
does not interest them. They suppose themselves to
be doing well enough without it.</p>

<p>There are others claiming to be Christians, to whom
the subject is even positively distasteful. It is
an offence to them. They do not want to hear it preached.
They regard those who claim it as cranks. They look
upon holiness meetings as being hotbeds of delusion
and spiritual pride. They turn away from the whole
subject not only with indifference, but with disdain.</p>

<p>There are still others, and these God&#8217;s children,
as we may charitably believe, who do not even regard
holiness as a desirable thing. They assert that it
is needful and salutary to retain some sin in the heart
as long as we live, in order to keep us humble. It
is true that they are never able to tell how much
sin it takes to have this beneficial effect, but a
certain amount they are bent on having.</p>

<p>Another class takes the opposite view. They regard
holiness as very desirable, and a very lovely thing
to gaze upon and think upon, but they also regard
it as quite impossible of attainment. They hope to
grow towards it all the days of their lives, and to
get it at the moment of death. Not sooner than the
dying hour, do they believe any human being can be
made holy. Not till death is separating the soul from
the body can even God Himself separate sin from the
soul. The whole doctrine of entire sanctification,
therefore, they regard as a beautiful theory, but
wholly impossible as an experience, and wholly impracticable
as a life.</p>

<p>In general terms, we may say that carnal Christians,
as described by Paul in I. Corinthians 3:1-4, are
opposed to the doctrine of entire sanctification.
&#8220;The carnal mind is enmity against God,&#8221;
and the carnal mind is irreconcilably opposed to holiness.
This opposition may take one of the forms already
described, or, possibly, some other forms which have
been overlooked, but the root of the hostility is the
same in all. Wherever &#8220;our old man&#8221; has
his home in a Christian&#8217;s heart, there entire
sanctification will be rejected.</p>

<p>But we must not forget that there are many exceptions.
There are thousands of sincere, believing hearts in
all Christian denominations, in whom inbred sin still
exists, but not with the consent of the will. They
are tired&#8212;&#173;very tired of the tyrant that
rules them, or of the ceaseless struggles by which,
with God&#8217;s added and assisting grace, they are
enabled to keep him under. They long for deliverance.
They are hungering for full salvation, and rejoice
to hear the message of entire sanctification through
the baptism with the Holy Ghost and fire. The Lord
bless all these hungering multitudes, and give them
the desire of their hearts by saving them to the uttermost,
and may their numbers be vastly increased, so that
the banner of Christ&#8217;s church may everywhere
be unfurled&#8212;&#173;the banner on which is inscribed
the glorious motto of Holiness to the Lord.</p>

<p>Now we meet all objections to the doctrine of entire
sanctification&#8212;&#173; whether in the form of
indifference, or dislike, or undesirableness, or impossibility&#8212;&#173;with
the simple proposition, It is necessary. If this proposition
can be established, all objections, of whatever character,
must fall to the ground, and the eager cry of every
Christian heart must be, How can I obtain that priceless
blessing which is essential to my eternal bliss, which
is indispensable, and without which I shall never
see the Lord?</p>

<p>For this is the language of the Holy Ghost in Heb.
12:14, &#8220;Follow peace with all men, and holiness
without which no man shall see the Lord,&#8221; and
in the Revised Version, &#8220;Follow after peace with
all men, and the sanctification without which no man
shall see the Lord.&#8221; This can mean nothing short
of entire sanctification, or the removal of inbred
sin. And, surely, it is hardly necessary to argue
the question as to the indispensableness of this blessed
experience, in order to gain an entrance into heaven.
Everyone will admit that God Himself is a perfectly
and absolutely holy Being, and He has ever told His
followers in all ages, &#8220;Be ye holy for I am
holy"&#8212;&#173;making His own perfect and entire
holiness the sufficient reason for requiring the same
quality in His people. And, although the holiness
of the highest created being will always fall infinitely
short of that of the Infinite God, as regards quantity,
it will be the same <i>in quality</i>, for Jesus
tells us, &#8220;Be ye perfect even as your Father
in heaven is perfect,&#8221; not, of course, with
the unmeasurable amount of perfection which appertains
to Him, but with the same kind of perfection so far
as it goes. And again in Rev. 21:27, we are told that
&#8220;There shall in no wise enter into it&#8221;
(the heavenly city) &#8220;anything that defileth,
neither whatsoever worketh abomination or maketh a
lie.&#8221; Heaven is a holy place, and occupied with
none but holy inhabitants.</p>

<p>But if holiness of heart is a necessity in order that
we may reach the blissful abode of the glory land,
when is this stupendous blessing to be obtained? It
is by no means, thoughtlessly, that I write obtained
and not attained. It is very generally spoken of as
an attainment, and this form of expression has a tendency
to discourage the seeker by magnifying the difficulty
of receiving this blessing. The thought contained
in the word attainment is that of something earnestly
striven for, struggled after, persistently pursued
with much labor and toil and effort, until, at last,
the coveted prize is attained. A very few of the multitudes
who went to California, soon after gold was discovered
there, attained fortune; but it was after years of
hard labor and privation and hardship. The majority
died on the way, or while mining for the precious
metal, or returned as poor as they went.</p>

<p>On the other hand, the idea of an obtainment is simply
that of a gift. And entire sanctification is precisely
a gift, &#8220;merely this and nothing more.&#8221;
It is not received by struggle, nor effort, nor merit
of our own; it is not a great and laborious enterprise
to be undertaken; not the fruit of a long journey
or a perilous voyage; not by doing, nor trying, nor
suffering, nor resolving, nor achieving, but by stretching
out the hand of faith and taking. Praise the Lord.</p>

<p>And, therefore, we ask again when is this indispensable
gift to be obtained? The Roman Catholic and the Restorationist
answer, in purgatorial fire, or in some kind of a
second probation after death. But the Holy Scriptures
tell us absolutely nothing either of a purgatory or
a post-mortem probation. On the contrary, they clearly
teach us that our destiny for all eternity is to be
determined in one probation, which is allotted to
us in the present life. Let no one suppose, for a
moment, that he can be made fit for heaven at any time,
nor in any place, nor by any means, after he has left
this mundane sphere. &#8220;Behold, now is the accepted
time; behold, now is the day of salvation.&#8221;</p>

<p>But all the Calvinistic churches by their creeds,
and also a large portion of the membership of Arminian
denominations, without regard to their creeds, if
asked when are we to obtain entire sanctification as
an essential meetness for heaven, would answer, at
death. The prevailing idea on this subject, among
Christian believers, seems to be as follows: First,
through repentance toward God and faith toward our
Lord Jesus Christ, we are converted. Our past sins
are pardoned, and we are born again. After that, our
sole business is to grow in grace, and by this growth
to approach nearer and nearer to the standard of entire
sanctification, but never even suppose that we can
reach that standard until the moment of death.</p>

<p>Now, grace is the gift of God, and we cannot, possibly,
grow in grace until we receive it. And we can never
grow into grace, but grow in it after we get it. We
can grow, it is true, in the grace of justification
to a limited degree and for a limited time. The degree
is limited because of the presence of inbred sin,
which is the great, if indeed, not the only hindrance
of growth. The time is limited in most cases, at least,
because if the justified Christian is brought to see
the need and the possibility of entire sanctification,
and yet fails, as so many do, to enter into the blessing,
because of unbelief, he is very prone either to backslide,
in which case, of course, there will be a cessation
of growth, or, like the Galatians, he will submit to
the bondage of legalism, and after having begun in
the Spirit, he will seek to be perfected in the flesh;
in which case Paul&#8217;s verdict to that beloved
church was not ye are growing in grace, but, &#8220;ye
are fallen from grace.&#8221;</p>

<p>It is plain, therefore, that we can never grow into
the blessing of entire sanctification. That blessing
is to be received by faith, as the gift of God in
Christ Jesus and through the Holy Spirit; and when
the grace has once been obtained in this manner, then
we can grow in it indefinitely and for a lifetime,
possibly even for an eternity. Growth in grace is
a most blessed thing in its right place, and when rightly
understood and experienced, but it can never bring
us to the death of the old man, nor to the experience
of entire sanctification.</p>

<p>And as growth cannot do this, neither can death. Death
is nowhere mentioned in Scripture as a sanctifier.
Death can separate the soul from the body, but to
separate sin from the soul is a work which God can
only do. Jesus Christ is our sanctification, and the
Holy Spirit is our sanctifier, and even if the work
is performed in the article of death, it is still
the Holy Spirit and not death that performs it. And
if He can perform it in the hour and article of death,
where is the hindrance to His performing it a week,
a month, a year, or forty years before death&#8212;&#173;if
only the conditions are fulfilled on our part. Do we
say that He cannot perform it before death; then where
is His omnipotence? Do we say that He will not do
it before death; then where is His own holiness? In
either case, we dishonor God and rob ourselves of
an inestimable and indispensable blessing. God save
us from such folly.</p>

<p>Scripture, reason and experience, therefore, all unite
in the sentiment that entire sanctification is to
be sought and obtained now, and if now, then it is
to be obtained instantaneously, and if instantaneously
and now, it follows, also, that it is to be obtained
by faith, and from these premises the further conclusion
is logically deducible, that we cannot make ourselves
any better in order to receive it, but that we must
take it as we are. And so we arrive at and adopt the
pithy precept of John Wesley, &#8220;Expect it by
faith&#8212;&#173;expect it as you are&#8212;&#173;expect
it now.&#8221;</p>

<p>In these remarks we have necessarily anticipated some
things which belong more accurately to the next chapter;
but we are not seeking so much for a perfectly methodical
arrangement, as for a clear and Scriptural presentation
of the subject. And we proceed to affirm now that
entire sanctification is not only essential as the
condition of entering heaven, but that it is also
necessary for the highest results of the Christian
life on earth. It is not only an indispensable blessing
to die by, but, if we would fulfill our Father&#8217;s
will in this world, it is indispensable to live by.</p>

<p>But before leaving entirely the subject of growth
in grace, having demonstrated, as we trust, that we
can never grow into entire sanctification, we ought,
perhaps, to explain what we mean by the statement
that we can grow indefinitely in that precious grace
after, and not before, we receive it. Entire sanctification
has two sides or aspects. It has a positive side and
a negative side. Its negative side is the removal
of inbred sin, and is, therefore, a matter of subtraction.
And herein, we may remark in passing, is a characteristic
difference between entire sanctification and regeneration.
The latter is a matter of addition, because it implies
the impartation of a new life to the soul which has
hitherto been &#8220;dead in trespasses and sins.&#8221;
Now in this negative aspect of entire sanctification
there can be no growth. If a heart is pure it cannot
be more pure. If it is free from sin it cannot be
more free from sin. An empty vessel, as some one has
said, cannot be more empty. There can be no increase
in purity.</p>

<p>But the positive side of entire sanctification is
perfect love, and this is a relative expression. It
does not mean that all who possess it must have an
equal amount of love. Perfect love to each individual
is just his own heart&#8212;&#173;not some one else&#8217;s
heart&#8212;&#173;being filled with love. One individual
may have a greater capacity of loving than another,
just as he may have a greater capacity of seeing or
of working. Perfect love in a child would not be perfect
love in a man; and perfect love in a man would not
be perfect love in an angel. And perfect love may
increase in the same individual so that what is perfect
love today may not be perfect love to-morrow. As we
commune with God and work with Him, as we get more
and more acquainted with Christ and With the Holy
Spirit, and see more of the infinite attractions of
the Triune God, how is it possible that we should
not love Him more and more? &#8220;There will never
be a time in earth nor in Heaven,&#8221; says the late
Dr. Upham, &#8220;when there may not be an increase
of holy love.&#8221; On the positive side of entire
sanctification, then, there may be and will be growth
indefinitely and everlastingly. And this is the true
growth in grace, about which much more could be said,
but we leave it for the present, to resume our main
theme of the necessity of entire sanctification in
this life as well as the life to come.</p>

<p>We make a definite statement as follows, viz: No Christian
can do all that God would have him do, nor enjoy all
that God would have him enjoy in this world, without
the grace of entire sanctification. In the beautiful
language of metaphor the Saviour says, &#8220;I am
the true Vine and My Father is the husbandman. Every
branch in Me that beareth not fruit He taketh away,
and every branch in Me that beareth fruit He purgeth
it that it may bring forth more fruit.&#8221; And again,
&#8220;Herein is My Father glorified that ye bear
much fruit: so shall ye be My disciples.&#8221; Now
the abundant fruit requires for its production the
abundant life, and these are both found in the Lord
Jesus Christ. &#8220;I am come,&#8221; says He, &#8220;that
ye might have life (in regeneration) and that ye might
have it more abundantly&#8221; (in entire sanctification).
The abundant life and the abundant fruit, therefore,
can only be found in connection with purity of heart.</p>

<p>It is doubtless <i>true</i> that every living
branch, that is to say, every justified and regenerated
believer, may and should and must, if he would retain
his religion, bring forth some fruit. And it is precisely
these branches that are bearing fruit, whom the Great
Husbandman &#8220;purges"&#8212;&#173;sanctifies&#8212;&#173;that
they may bring forth the more abundant fruit by which
He Himself shall be glorified. And here we might rest
our case with a Q. E. D., but another remark or two
will be in place.</p>

<p>The late Lord Tennyson could perceive, with the genius
of a poet, the intimate connection between purity
and power. He puts into the mouth of Sir Galahad,
one of his heroes, these beautiful words, viz:</p>

<p>&#160;&#8220;My strength is as the strength of ten,<br />
&#160;&#160;Because my heart is pure.&#8221;</p>

<p>Now one of the most common complaints among Christians
of all denominations, is because of their weakness
and their leanness. And yet nothing is clearer than
that God has promised to make His people strong, that
He has commanded them to be strong in the Lord, and
that not to be strong is even blameworthy, not to
say criminal in His sight. The reason, then, of our
weakness and our leanness and the meagreness of our
fruitage, can be nothing else than because we do not
fulfill the conditions on which He promises to make
us strong. One of these conditions, and an indispensable
one, is that we be entirely sanctified. It is they
that know their God, both in conversion and entire
sanctification, both in pardon and purity, that shall
&#8220;be strong and do exploits.&#8221; Beloved,
if you would accomplish the work that God has given
you to do, and not have to regret its non-accomplishment
in eternity, even if you are saved so as by fire,
seek and find that which is the essential condition,
and ask at once to be wholly sanctified.</p>

<p>And if you would have the fullness of joy, even the
joy of an uttermost salvation, the peace that passeth
understanding, the fellowship with the Father and
with His son, Jesus Christ, the sealing and anointing
of the Spirit, the white stone and the new name, the
abiding presence of the indwelling Comforter, then
pray that the very God of Peace may here and now sanctify
you wholly. Amen.</p>

<h1><a name="#2">Chapter II.</a></h1>

<h2>Entire Sanctification Obtainable.</h2>

<p>This would seem to follow as a necessary corollary
from what has been said in the preceding chapter.
If entire sanctification has been proved to be not
a matter of option but a matter of necessity; if we
cannot attain to the highest results in Christian
privilege, nor in Christian enjoyment, nor in Christian
service without this blessed experience, and if, at
the end, we cannot be admitted into the celestial city
unless we possess it, surely we cannot doubt for a
moment that our gracious Heavenly Father has provided
a way by which this indispensable requisite. both
for time and for eternity may be received.</p>

<p>But before discussing this proposition in detail let
us have a clear understanding of what is meant by
entire sanctification, and, as a preliminary, let
us study a few simple theological definitions.</p>

<p>In the first place, my reader will have no difficulty
in believing that I fully accept the Arminian doctrine
of the universality of the atonement. The sacrifice
of Christ is sufficient for the salvation of all mankind,
and its benefits are offered to all. &#8220;He tasted
death for every man.&#8221; But it does not follow
that all men will be saved, and this for the reason
that the atonement is not unconditional but conditional.
It is offered to all, and all are invited and entreated
to accept it. But it is available only in the case
of those who believe. &#8220;He that believeth shall
be saved, and he that believeth not shall be condemned.&#8221;
A universal atonement, therefore, does not by any means
imply a universal salvation.</p>

<p>Redemption is a term of broad and varied application.
It is either general or special. In one sense it is
as broad as atonement. Atonement is for sin; redemption
is from sin and from all the sad results of sin. In
its more special meaning it is applicable only to those
who accept the atonement. For these it implies release
from the bondage of the will under the law of sin
and death, or justification and regeneration. It brings
also release from the power and existence of depravity
or entire sanctification. It promises, in the future,
the complete glorification of the saints in body,
soul and spirit at God&#8217;s right hand, and the
deliverance of the creation itself from the &#8220;bondage
of corruption into the liberty of the glory of the
children of God.&#8221;</p>

<p>The first condition on which the benefits of the atonement
are offered to the sinner is repentance. Both the
Saviour Himself and His forerunner began their public
ministry with words of like import, viz: &#8220;Repent
ye and believe the gospel.&#8221; Repentance does not
mean penance&#8212;&#173; not a voluntary sacrifice
in our own will for an expiation of sin&#8212;&#173;nor
is it merely sorrow for our past sins, although &#8220;godly
sorrow&#8221; is one of the elements of true repentance.
The sorrow of the world may produce remorse, that
continual biting which tortures the soul of the lost;
but remorse is not repentance, and the sorrow of the
world worketh not life but death. True repentance
involves a change of mind, a change of purpose, a
change of will, and implies not only a godly sorrow
for sin &#8212;&#173;sorrow not only because the sin
has resulted in physical or mental or financial or
reputational disaster&#8212;&#173;but because it has
grieved the Spirit of our God; and it implies not
only sorrow for our sin but the determination to forsake
it as well. It is the afterthought, and involves both
regret for what we have done and the purpose to do
so no more.</p>

<p>The next, and specially indispensable, condition for
receiving the benefits of the atonement is faith.
This means nothing more nor less than taking God at
His word. We are assured that without faith it is
impossible to please God, for he that cometh to God
must believe &#8220;that He is, and that He is a rewarder
of them that diligently seek Him.&#8221; &#8220;Faith
is the substance of things hoped for,&#8221; because
it makes them real. It is &#8220;the evidence of things
not seen&#8221; because it convinces the mind of their
actual existence. It is true that all men believe
something, and, therefore, that all men have faith.
It is not true that all men believe God, and, therefore,
not true that all men have saving faith.</p>

<p>And here we must make a distinction. Faith is often
said to be the gift of God, and in the sense of the
grace of faith, or the power of believing, this is
true. But the act of faith is the actual exercise of
the power of believing, which God has given us. It
involves the putting forth of the choosing power of
the human will, that we may accept the salvation which
is offered us. God has given to us all the faith faculty,
just as He has given to us the seeing faculty. In the
one case, as in the other, we are responsible for
the exercise of the faculty thus given. The proper
object of the seeing faculty is the world around us,
with all its multiplicity of existences. We may open
our eyes and see or we may close them and fail to see.
The proper object of the faith faculty is truth, and
especially gospel truth, the truth of salvation through
a crucified and risen Lord. We may exercise our believing
power and accept this great salvation or we may close
our faith-eyes, and fail to see and believe, and this
to our eternal loss.</p>

<p>For God commands us to believe and holds us responsible
for obedience to that as to all other of His commands.
The fact of the command involves the power to obey.
Our will, therefore, our choosing power, must be put
on the believing side, and not on the side of unbelief.
It is not that we are required to believe without
evidence. It is that our depraved hearts are not willing
to believe when the evidence is ample. And, therefore,
our eternal destiny is made to hinge on our obedience
to the positive command, &#8220;Believe on the Lord
Jesus Christ.&#8221; The great and crying sin of our
fallen humanity is unbelief. It is this that has sundered
us, as a race, from our union with God, and it is faith
which is to be the bond by which we may again be reunited
to Him. &#8220;He that believeth not the Son is condemned
already.&#8221;</p>

<p>Repentance and faith are the conditions on which God
promises to give us the grace of justification. This
is pardon for all our past sins. God, for Christ&#8217;s
sake, looks upon us as though we had not sinned. He
accounts us just, for Jesus&#8217; sake, although we
are not just in reality. And herein it is that gospel
justification differs from legal justification. The
individual who is accused of crime and who is brought
into court and determined, by a jury of his peers,
not to be guilty, is at once acquitted and released
from all penalty. He is justified solely on the ground
of his innocence. But no man ever has been or ever
will be justified in the court of heaven on the ground
of his innocence. Every responsible human being has
broken the law of God. &#8220;All have sinned and
come short of the glory of God.&#8221; And none of
those who have broken the law can be justified by
the law, that is to say, not one. The law justifies
those, and those only, who keep it. None of us have
kept it, not one of the race of men save only the man
Christ Jesus. The law condemns all those who break
it. All the race of men have broken it save only the
man Christ Jesus. Therefore, all are under condemnation.
But condemnation is incompatible with justification.
Therefore, again, &#8220;by the deeds of the law shall
no flesh be justified.&#8221;</p>

<p>Are we not, then, in an absolutely hopeless condition?
We should be so but for Christ. But, blessed be God,
&#8220;He hath found a ransom.&#8221; &#8220;All we
like sheep have gone astray; we have turned every one
to his own way, and the Lord hath laid on Him the
iniquity of us all.&#8221; Jesus Christ &#8220;Himself
bore our sins in His own body on the tree.&#8221; And
so it comes to pass that we can be freely justified
by His grace, not because of our innocency but because
He bore the penalty in our stead. He took the place
which was rightfully ours and that is on the cross.
He procured for us the place which was and is rightfully
His, and that is at God&#8217;s right hand. He suffered
what we deserved, and by that very suffering He made
us partakers of what He deserves. Glory forever to
His Holy Name!</p>

<p>By the redemption that is in Christ Jesus, therefore,
justice is satisfied, and the penalty of the broken
law is removed. God is infinitely merciful, but He
is also infinitely just. He loves the sinner with
a boundless love, but He hates the sin with a boundless
hate. He is of purer eyes than to behold iniquity,
and will not look upon sin with the smallest degree
of allowance. His mercy and His love may compassionate
the sinner, but this will be of no avail so long as
His justice is against him. &#8220;Shall not the Judge
of all the earth do right?&#8221;</p>

<p>But in the marvelous plan of salvation by a crucified
and risen Lord, both the attributes of mercy and justice
are enlisted on behalf of the sinner. The mercy of
God pardons Him, the justice of God justifies Him,
and all for Jesus&#8217; sake. &#8220;Mercy and truth
have met together, righteousness and peace have kissed
each other.&#8221; &#8220;God can be just and the
justifier of him that believeth in Jesus.&#8221; &#8220;If
we confess our sins He is faithful and just to forgive
us our sins.&#8221; And in accordance with the way
of salvation which He Himself has devised, we can now
plead with Him that He would be unjust not to forgive
us when we have complied with these conditions. And
so we arrive at the conclusion that justification
is an act of God&#8217;s grace by which our sins are
pardoned for the sake of Jesus Christ. And this act
is instantaneous. God does not pardon sins gradually,
nor one at a time, nor by piecemeal, but to every
one who repents and believes, He utters the gracious
language, &#8220;Thy sins, which are many, are all
forgiven thee.&#8221; As if by a single stroke of
the recording angel&#8217;s pen, the whole dark record
is blotted out forever. &#8220;As far as the east
is from the west so far hath He removed our transgressions
from us.&#8221; Glory.</p>

<p>Regeneration is a work of grace which always accompanies
justification. God does not justify a sinner without,
at the same time, giving him a new life. This new
life is a spiritual life imparted to the soul, which
before was dead in trespasses and sins, by the Divine
energy of the Holy Ghost. If a sinner should be pardoned,
without, at the same time, receiving a new nature,
he would inevitably fall into sin again. His lifetime
on earth would be spent in sinning and repenting. But
our merciful Father having for Christ&#8217;s sake
looked upon him as just and righteous, when he was
not so in reality, now bestows upon him a new nature
which is just and righteous. He makes him a partaker,
indeed, of the Divine nature, and that is a nature
which is holy and just and good. And this is the new
birth. Men may be full of physical life and of intellectual
life, but until they are born from above they are
totally destitute of spiritual life. Regeneration,
therefore, is that act of God&#8217;s grace by which
we are born again.</p>

<p>Adoption is the reception of the newly justified and
regenerated believer into the family of God. No longer
enemies, nor even strangers and foreigners, those
who have accepted Christ as their Saviour, now receive
the adoption of sons. They become the children of God
by faith in Jesus Christ. This is their pedigree and
they rejoice to declare it. A human governor or ruler
may pardon a guilty criminal, and grant him a reprieve,
but he never takes him into his own family. He may
forgive the guilty one, but he cannot bestow upon
him a new nature, nor can he consent to recognize
him as a brother or a son. But God not only remits
the sins of those whom He saves, He not only delivers
them from wrath and from punishment, but He gives
them a new nature by which they can respond to His
love, and He takes them into His own household as
children and heirs, yea, as joint heirs with Jesus
Christ.&#8221; &#8220;Ye are all the children of God
by faith in Jesus Christ.&#8221;</p>

<p>The witness of the Spirit is something not easily
defined, but it is well known by those who experience
it. It is an impression or consciousness wrought into
the mind of the believer by the Holy Ghost, which
gives him the satisfactory assurance that he is a child
of God. Before this, he believes, now he knows. This
witness, therefore, expels doubt and infuses into
the heart of the new-born child of God, a calm, definite
and indisputable persuasion that all is now right
between himself and his Heavenly Father. &#8220;The
Spirit Himself beareth witness with our spirit that
we are the children of God.&#8221; &#8220;Ye have
received the Spirit of adoption, whereby we cry, Abba,
Father.&#8221; &#8220;And because ye are sons, God
hath sent forth the Spirit of His Son into your hearts,
crying, Abba, Father.&#8221;</p>

<p>Now the graces that have been mentioned, namely, justification,
regeneration, adoption and the witness of the Spirit,
are all received co-instantaneously. They always accompany
each other, and whoever has one of them has them all.
The witness of the Spirit, it is true, is not always
a constant experience. It may be intermittent, but,
nevertheless, whenever it is present, it accompanies
or attends the other experiences to which we have
alluded. And we may add that all these graces are
but different aspects of the same salvation and are
properly and conveniently designated, in common language,
by the single term conversion, which term, therefore,
must be understood to include and imply justification,
regeneration, adoption and the witness of the Spirit.
It is proper, also, in this connection to remark that
conversion is always a definite and instantaneous event,
and never a prolonged process. Just so certainly as
every human being that comes into this world has a
definite, natural birthday, so every one that comes
into the kingdom of God has a definite, spiritual birthday.
Some people do not know when their natural birthday
occurs, nevertheless, they know that they have been
born. Some Christians do not know when their spiritual
birthday occurs. Nevertheless, they know that they
have been born again. Conversion is the crossing of
a definite line out of Satan&#8217;s kingdom into
God&#8217;s kingdom. There is no half-way ground,
there is no neutral territory, there is no place where
a man can truthfully say, I am neither converted nor
unconverted. One moment he is out of the ark of safety,
the next moment he is in it.</p>

<p>Entire sanctification is an act of God&#8217;s grace
by which inbred sin is removed and the heart made
holy. Inbred sin or inherited depravity is the inward
cause of which our outward sins are the effects. It
is the bitter root of which actual sins are the bitter
fruits. It is the natural evil tendency of the human
heart in our fallen condition. It is the being of
sin which lies back of the doing of sin. It is that
within us which says No, to God, and Yes, to Satan.
It exists in every human being that comes into the
world as a bias or proclivity to evil. It is called
in the New Testament, the flesh, the body of sin, our
old man, sin that dwelleth in me, and the simple term
sin in the singular number. In the Old Testament it
is called sin and iniquity. &#8220;Behold,&#8221;
says David, &#8220;I was shapen in iniquity and in
sin did my mother conceive me.&#8221; And when the
Seraph brought the live coal and laid it upon the
mouth of Isaiah, the prophet, his words were, &#8220;Lo,
this hath touched thy lips and thine iniquity is taken
away and thy sin purged.&#8221;</p>

<p>Now all Christian denominations are agreed as to the
real existence of this inbred sin and also as to the
fact that it is not removed at conversion. &#8220;This
infection of nature doth remain,&#8221; says the Anglican
Confession, &#8220;yea, even in them that have been
regenerated.&#8221; Most church creeds, indeed, give
no reason to expect, and most Christian believers
do not expect to be rid of sin till near or in the
hour of death. And it is regarded as serious heresy
in some quarters for a man to either preach or claim
that the blood of Jesus Christ does really cleanse
from all sin.</p>

<p>But God has in every age and in every dispensation
required His children to be holy. And to be holy signifies
the destruction or removal of inbred sin, nothing
more and nothing less and nothing else than that.
How this is accomplished will be discussed further
on, but here we say that the removal of innate depravity
is entire sanctification, and that God has most surely
made provision in the atonement of Jesus Christ for
the removal of innate depravity. Therefore, He has
made provision for entire sanctification, and, therefore
again, this wondrous grace is obtainable. Inbred sin
goes back to the fall of man in the garden of Eden.
If not as old as the human race, it is at least as
old as the fall. Since sin entered through the beguiling
of our mother, Eve, by the serpent, inbred sin has
existed as a unit of evil in every child of Adam and
Eve. The only exception is the man, Christ Jesus,
the God man, the Divine man, the promised seed that
should bruise the serpent&#8217;s head. But as He,
the Lord Jesus Christ, was manifested to destroy the
works of the devil, and as inbred sin is one of the
works of the devil, therefore its destruction is provided
for in the atonement, and, therefore, still again,
entire sanctification is obtainable.</p>

<p>The simplest meaning of the word sanctify is to separate
or to devote to sacred uses. It has this signification
nearly always in the Old Testament and in a few passages
in the New. In other words, whatever is consecrated
is sanctified in this limited sense. But from the primary
meaning is easily derived its secondary and prominent
meaning, of separation from all sin, inward as well
as outward, and this is what Paul calls being sanctified
wholly. It is entire sanctification as distinguished
from partial sanctification. This latter appertains
to all Christians, and is technically so used in the
New Testament. The former is the experience of those,
and those only, from whom inbred sin has been removed.</p>

<h1><a name="#3">Chapter III.</a></h1>

<h2>Entire Sanctification in Patriarchal Times.</h2>

<p>For the first twenty-five centuries after the creation
of man, he was without a written law. So far, at least,
as the descendants of Seth are concerned, the government,
during those early times, seems to have been patriarchal.
The father of a family retained his authority over
his children and his children&#8217;s children so
long as he lived, and when he died, the branch families
did not separate, but continued their allegiance to
some other patriarch, usually the eldest son of the
former. A number of families under their respective
patriarchs constituted a tribe, and from the family
patriarchs was selected a prince for the whole tribe.
Among the antediluvian patriarchs were Adam, Seth,
Enoch and Noah. Those after the flood were Noah, Abraham,
Isaac, Jacob and each of the twelve sons of Jacob.
After Jacob&#8217;s death, it is most likely that
Joseph acted, in some sense, as the prince of the
tribe during his lifetime. Then came slavery and oppression
and deliverance through Moses, and the giving of the
law.</p>

<p>As God&#8217;s revelation to man has been progressive,
first just a few faint streaks of light that usher
in the dawn, then broad daylight and sunrise, and
finally the meridian splendor of the noontide, we are
not to expect, in these early times, the full and
distinct teaching on the subject of holiness, which
we find in the Mosaic law, in the writings of the
prophets, and especially and super-eminently in the
New Testament. The word holy does not occur in the
book of Genesis, and the word sanctify is found only
once, where Jehovah blessed the seventh day and sanctified
it.</p>

<p>And yet there are, even in these patriarchal times,
several narratives of extreme interest, which give
us glimpses, at least, of the purpose of God that
His people should be holy, and we even find intimations
of His method of sanctification, by conferring it
as a second experience upon His already saved children,
as is so clearly revealed in the New Testament.</p>

<p>&#8220;And Enoch walked with God; and he was not,
for God took him.&#8221; Such is the record in Genesis,
but when we turn to the eleventh of Hebrews, the faith
chapter, we find that &#8220;by faith Enoch was translated
that he should not see death; and was not found because
God had translated him, for; before his translation,
he had this testimony that he pleased God.&#8221;
Now, if Enoch, even amid the wickedness of antediluvian
ages, walked with God and pleased God, and was translated
that he should not see death, there surely can be
no reasonable doubt that he was a holy man, an entirely
sanctified man, and hence one whose sins had been
washed away in the blood of the lamb, that was &#8220;slain
from the foundation of the world.&#8221;</p>

<p>&#8220;Noah was a just man and perfect in his generations;
and Noah walked with God.&#8221; The prophet Amos
exclaims most pertinently, &#8220;Can two walk together
unless they be agreed?&#8221; It is certain, therefore,
that God and Noah were agreed, but God, who is infinitely
pure and holy, can never be agreed with any person
or anything that is unholy. Hence, whatever may be
the proper signification of the word perfect, as applied
to God&#8217;s children in Old Testament times, we
can scarcely avoid the conclusion that Noah was a
holy man, an entirely sanctified man, and this notwithstanding
his subsequent error in regard to drinking too much
wine, of whose ill effects we may, charitably, suppose
he may have been, up to the time of this sad experience,
ignorant.</p>

<p>Abraham dwelt with his father, Terah, who was an idolater,
in Ur of the Chaldees, when he received the call of
God to go entirely away from his kindred and his father&#8217;s
house, and depart into a land of separation, a land
which the Lord would show him. He obeyed the call,
and this typifies conversion. He went out not knowing
whither he went, but only knowing that the Lord was
leading him. At his first move, he was accompanied
by his father. And he came out of his native land,
it is true, but not yet into the promised land. &#8220;He
came to Haran and dwelt there,&#8221; or to give the
record in full, &#8220;And Terah took Abraham, his
son, and Lot, the son of Haran, his son&#8217;s son,
and Sarai, his daughter-in-law, his son Abram&#8217;s
wife, and they went forth with them from Ur of the
Chaldees, to go into the land of Canaan; and they came
unto Haran and dwelt there.&#8221;</p>

<p>Continuing the account in his dying oration, the martyr
Stephen says, &#8220;And from thence when his father
was dead, he removed him into this land, wherein ye
now dwell,&#8221; but in Genesis the statement is,
&#8220;And Abram took Sarai, his wife, and Lot, his
brother&#8217;s son, and all their substance that
they had gathered, and the souls that they had gotten
in Haran, and they went forth to go into the land
of Canaan, and into the land of Canaan they came.&#8221;
The last tie of nature was sundered when the old man
died, and then Abram took the second step, which brought
him into the promised land. There are two distinct
stages in his experience before he reached the place,
which God designed him to occupy. And these we may
as well regard as typical, if nothing more, of the
first experience under the gospel&#8212;&#173;that
of regeneration&#8212;&#173;and of the second experience
as well, which is entire sanctification.</p>

<p>In the history of Abraham, a very beautiful and mysterious
episode occurs, and that is the story of his transient
but highly important meeting with Melchizedek, after
his successful expedition against the kings, who had
despoiled Sodom and carried away his nephew, Lot. The
sacred narrative is as follows, <i>viz</i>.: &#8220;And
Melchizedek, king of Salem, brought forth bread and
wine, and he was the priest of the Most High God.
And he blessed him and said, Blessed be Abram of the
Most High God, possessor of heaven and earth; and
blessed be the Most High God, which hath delivered
thine enemies into thine hand. And he gave him tithes
of all.&#8221; No other mention is made of Melchizedek
until David writes the 110th Psalm, and this was nearly
one thousand years after Abraham. The Psalmist writing
by inspiration, and alluding beyond all reasonable
doubt to the Messiah, says, &#8220;The Lord hath sworn
and will not repent, Thou art a priest forever after
the order of Melchizedek.&#8221; And then, again,
the inspired record drops Melchizedek out of sight,
as it were, for another thousand years, and then once
more brings him to the front in the Epistle to the
Hebrews, where he is described in glowing language
as &#8220;first being by interpretation King of righteousness,
and after that, also, King of Salem, which is king
of peace; without father, without mother, without
genealogy (R. V.) having neither beginning of days
nor end of life, but made like unto the son of God,
abideth a priest continually.&#8221;</p>

<p>Comparing, then, the different allusions to this most
remarkable personage, the following inferences seem
fairly deducible therefrom: (1) Melchizedek, being
made like unto the Son of God, is preeminently the
Old Testament type of the Lord Jesus Christ in his
kingly and priestly offices. Both Melchizedek and
Christ are priests, and yet the former is not of the
chosen family. He is a Canaanite. He is, unquestionably,
greater than Abraham. Of his origin, his ancestry and
his descendants, we have no account. He brought forth
bread and wine. So did his antitype at the Last Supper.
The priesthood of Melchizedek was before that of Aaron.
Aaron was a Levite, and Levi paid tithes to Melchizedek
in Abraham, his ancestor. And the author of the Epistle
to the Hebrews argues most conclusively that since
Melchizedek was without beginning or end, and greater
than Abraham, and with a priesthood that existed centuries
before the Levitical priesthood was instituted, therefore
Christ, his great antitype, who is from everlasting
to everlasting, and who hath an unchangeable priesthood,
is to abolish the Aaronic priesthood, whose institution
was for a temporary purpose, and was fulfilled when
Christ came, who was a priest not after the order of
Aaron because He belonged to another tribe, but a priest
forever after the order of Melchizedek.</p>

<p>But Melchizedek was not only a priest, he was also
a king. And it was not only in his everlasting priesthood,
but in his regal office also, that he was a type of
the Messiah. David was a prophet and a king, Ezekiel
was a prophet and a priest, Jesus, only, combined in
His own person the three offices of prophet, priest
and king.</p>

<p>Now, if Melchizedek was priest of the Most High God,
if he was greater than Abraham, if he was a type of
Jesus Christ in His kingly and priestly offices, it
is impossible not to regard him as a holy man. He
was cleansed from all sin. He was sanctified wholly.
He was made like unto the Son of God, and the Son
of God is eternally holy. Praise His name. It is,
surely, cause of devout thankfulness, that even in
those primitive and patriarchal times, when the earth
was full of wickedness and violence, that even then
God had His witnesses to experimental and practical
holiness.</p>

<p>Before leaving this point of the eternal priesthood
of Christ, let me remark that it was a sad day for
His Church when the idea became prevalent, that ministers
of the gospel are in any official sense to be regarded
as priests. This serious error may have been derived,
in part, from Judaism and, in part, from paganism.
It has become incorporated in the creed of the Roman
Catholic Church, and the Greek Church as well, and
has been productive of the most disastrous results.
Among the deliverances of the Council of Trent, held
at intervals from 1545 to 1564, and the last Council,
which Romish authorities regard as of binding authority,
are the following sentences, quoted by the late A.
A. Hodge, in his Outlines of Theology: &#8220;Whereas,
therefore, in the New Testament, the Catholic Church
has received, from the institution of Christ, the
holy, visible sacrifice of the Eucharist; it must needs,
also, be confessed that there is, in that church, a
new, visible and external priesthood, into which the
old has been translated. And the sacred Scriptures
show, and the traditions of the Catholic Church have
always taught, that this priesthood was instituted
by the same Lord, our Saviour, and that to the apostles,
and their successors in the priesthood, was the power
delivered of consecrating, offering and administering
his body and blood, as, also, of forgiving and retaining
sins.&#8221;</p>

<p>It is to be feared that not all Protestants are entirely
clear of this same idea of the priesthood of the ministry,
and that, in thought, at least, many substitute this
for the true priesthood, which appertains to all believers.
Now, the office of a priest is to stand between God
and man. He mediates, and this Jesus did both by propitiation
and continues to do, forever, by intercession. &#8220;He
ever liveth to make intercession for us.&#8221; He
&#8220;offered one sacrifice for sins forever.&#8221;
If He has an unchangeable priesthood, and has already
offered Himself as a sacrifice, sufficient for the
sins of all mankind, the benefits of which each and
every one may obtain on the simple condition of repentance
and faith, what possible need can there be of any human
priesthood to come between God and the sinner? Says
George Fox, &#8220;Friends, let nothing come between
your souls and God, but Christ,&#8221; and we say
Amen.</p>

<p>To sum up on this particular point, we may say that
the ancient priesthood, both of Melchizedek, the Gentile,
and of Aaron, the Jew, with his descendants, were
nothing more than types; and a type can have no real
existence after the antitype has come. Therefore, there
is no place for a human priesthood under the Christian
dispensation. We are taught in Holy Scripture that
no one can come to God except through Christ, but
we are also taught that all are invited, and all may
come directly to Him. All the officers belonging to
the New Testament Church, whether ministers, deacons,
presbyters, bishops, elders, or even apostles, are
described not as priests but &#8220;messengers, watchmen,
heralds of salvation, teachers, rulers, overseers and
shepherds.&#8221; Their function is to preach the
word, to teach, to rule, but never to mediate. It
is clear, therefore, that ministers as such are not
priests.</p>

<p>But we must not forget that, in a very important sense,
all Christians are priests. But this is through Christ
and in Christ, the one great and eternal High Priest.
They are priests because they are in Christ. And not
only priests, but kings as well. And not only kings
and priests, but prophets as well. All these blessed
privileges are theirs, solely by virtue of their union
and fellowship with Christ, who, in a mystical and
spiritual sense, makes them to be partakers of His
own priesthood, His own royalty, and His own prophetic
office.</p>

<p>Thus we hear Peter exclaiming, under the inspiration
of the Spirit, &#8220;But ye are a chosen generation,
a royal priesthood, a holy nation, a peculiar people.&#8221;</p>

<p>And again: &#8220;Ye also, as lively stones, are built
up, a spiritual house, an holy priesthood, to offer
up spiritual sacrifices acceptable to God by Jesus
Christ.&#8221; Precisely. If we are priests, we must
perform the functions of a priest, and one of these
functions is the offering of sacrifice. What, then,
are the sacrifices which are to be offered by the
Christian Priest? Certainly, not any expiatory or meritorious
sacrifices. These are, forever, precluded by the fact
that Christ hath offered one sacrifice for sins forever.
Nothing can be added to, and nothing can be subtracted
from, that infinite and all-sufficient offering.</p>

<p>The first sacrifice to be made by the Christian priest
is the surrender of his own body, with all its appetites,
organs and capabilities, to God. Listen to Paul.</p>

<p>&#8220;I beseech you, therefore, brethren, by the
mercies of God, that ye present your bodies a living
sacrifice, holy, acceptable unto God, which is your
reasonable service.&#8221; Your bodies, because if
you are Christians, you have already presented your
hearts; your bodies, because through the body, too
often temptation enters into the soul and leads it
to actual sin. Your bodies, because of their wonderful
mechanism and their equally wonderful activities. If
surrendered to the Lord, He makes them the very thing
they were originally designed to be, namely, the obedient
servants of the soul, and the soul is already His
own obedient servant, so that when the soul commands
and the body obeys, both are working for God, and
when the soul says Go, and the body runs hither and
thither, both are going upon God&#8217;s errands.</p>

<p>It will be observed that the body is to be presented
a living sacrifice, not a dead one. All its boundless
activities are to be given up to God. The expression,
no doubt, implies that the whole man, described by
the apostle, with his inspired trichotomy, as spirit,
soul and body are to be consecrated unto God, to be
His, and His forever, and henceforth to be ready to
be, to do, and to suffer all His blessed will.</p>

<p>The command is yield yourselves, not a certain portion
of your time, nor a certain portion of your money,
nor a certain portion of your effort, nor your sins,
nor your depraved appetites, nor your forbidden indulgences.
You cannot consecrate your alcohol, nor your tobacco,
nor your opium, nor your card-playing, nor your dancing,
nor your theatre-going to God. He wants none of these
things. All actual and known sins must be abandoned
at conversion. Consecration is for a subsequent and
a deeper work. None but a Christian believer can thus
present his body unto the Lord. Sinners may repent,
but Christians are enjoined to &#8220;yield themselves
unto God, as those who are alive from the dead; &#8220;not
as those who are &#8220;dead in trespasses and sins.&#8221;
Whatever surrender the sinner may and must make in
order to be saved, the believer must make a deeper,
fuller, more complete surrender, of a different character
and for a different purpose. That purpose is that
he may be wholly sanctified, filled with the Spirit,
and used to the utmost extent of his capacity for
the glory of God. Consecration means yielding yourselves
unto God. When you yield yourself you yield everything
else. All the details are included in the one surrender
of yourself.</p>

<p>And remember, also, that your consecration is not
to God&#8217;s service, not to His work, not to a
life of obedience and sacrifice, not to the church,
not to the Christian Endeavor, not to the Epworth League,
not to any organization, not to the cause of God;
it is to God Himself. &#8220;Yield yourselves unto
God.&#8221; It is, therefore, a personal transaction
between a personal human being and a personal God.
Your work, your obedience, your sacrifice, your right
place and your allotted duty, will all follow in due
time. The next sacrifice to be made by the Christian
priest, is that of testimony and thanksgiving. &#8220;By
Him, therefore,&#8221; says the author of the Hebrews,
&#8220;let us offer the sacrifice of praise to God
continually, that is, the fruit of our lips, giving
thanks to His Name.&#8221;</p>

<p>And the next priestly offering of the Christian is
a holy life, for the inspired author goes on in the
next verse, &#8220;But to do good, and to communicate
forget not; for with such sacrifices God is well pleased.&#8221;
Offer, then, beloved, the body, with the soul and spirit;
offer the fruit of the lips and offer the fruit of
the life, and you will walk worthily of your priesthood.
Glory!</p>

<p>The patriarch Jacob had two distinct and well-defined
experiences about twenty years apart. The first of
these was at Bethel, when, in loneliness and anguish
of mind, he was plodding on his way toward Mesopotamia
to escape the vengeance of his brother Esau. This vengeance
was not causeless, and Jacob lay down upon the ground
with a stone for a pillow, not only distressed in
mind from fear and anxiety, but also, we may well
suppose, not altogether free from the condemnation
of a guilty conscience. But Jacob was a man who had
faith in God&#8217;s promises, even if he did not
always obey His commands. And when he lay down to
sleep under the open sky, in a state of mind, sad,
forlorn, fearful and contrite, God was watching over
him, and when he awoke from the wondrous vision there
vouchsafed to him, he perceived that God was in the
place, and he found that he himself, also, was a new
man. Now he could not only believe intellectually
what God had said, but he could and did enter into
covenant with Him, taking Jehovah for his God, and
vowing the tenth or his income to be given to Him.
This was such a change of mind and heart as constituted
a real conversion.</p>

<p>When, after the many mercies and many trials that
fell to his portion whilst dwelling with his uncle
Laban, and after the lapse of two score years, he
was returning to his father&#8217;s house, no longer
poor and lonely, but with flocks and herds and wives
and children, again he was encountered by the fear
of his brother Esau who was approaching him with four
hundred men. Then it was that there &#8220;wrestled
a man with him until the breaking of the day.&#8221;
Note it was the man wrestling with Jacob&#8212;&#173;and
the man was the angel,&#8212;&#173;Jehovah, the pre-existent
Christ&#8212;&#173; and the object of his wrestling
was to get the Jacob nature, the old man, the body
of sin, out of Jacob. But Jacob resisted, until by
a touch the Divine wrestler made it impossible for
him to resist any longer. Now he had to cease his
wrestling but he could still cling, and he could still
cry, &#8220;I will not let thee go until thou bless
me.&#8221; Jacob&#8217;s will was now firmly set upon
the blessing; he could ho longer resist the will of
the Blesser, but one thing more he had to do, and
that was to tell his name. I am Jacob&#8212;&#173;supplanter,
sinner, and then He blessed him there; Jabbok means
extinguishment, and Jacob&#8217;s self-life was extinguished
there. He told his name, and in the telling lost it.
No longer the supplanter&#8212;&#173;but Israel, the
prince, the prevailer, the overcomer, and Israel was
now a wholly sanctified man. Beloved, tell God your
name&#8212;&#173;sinner&#8212;&#173;seek with fixed determination
for the blessing of holiness, fulfill the conditions,
and you also shall prevail, and your name will be
changed from sinner to saint, priest, prophet, king,
having the blessing of entire sanctification, and the
Blesser Himself in the person of the Indwelling Comforter.
Praise the Lord!</p>

<h1><a name="#4">Chapter IV.</a></h1>

<h2>Entire Sanctification in Type.</h2>

<p>The Mosaic dispensation was legal, ceremonial and
typical. &#8220;The law having a shadow of the good
things to come,&#8221; says the author of the Hebrews.
But a shadow always points to a substance; and so far
as holiness is commanded, and so far as it is shadowed
forth in the ceremonial law, we shall find that there
is a corresponding substance and reality in the gospel
of Christ.</p>

<p>In the first place, if we study carefully the provisions
of the Mosaic law, we shall be struck with the many
forms of ceremonial uncleanness described therein,
and with the &#8220;divers washings,&#8221; not only
of the &#8220;hands oft,&#8221; but of the whole body,
and of &#8220;cups and pots, brazen vessels and of
tables.&#8221; All these point to the fact that God
will have a clean people, and a clean people is a
holy people. The same thing is vividly exhibited in
the distinction between clean and unclean animals,
the one kind to be used as food, and the other to be
disused. Of land animals, only such as both chew the
end and divide the hoof, might then be eaten. And
of aquatic, only such as have both fins and scales
were to be accounted clean. There can be no doubt
that this restriction in regard to food is full of
meaning. God help us all as Christian believers to
distinguish between the clean and the unclean in a
spiritual sense, and not to forget that God will have
His people now pure in heart, clean in soul, holy
both within and without.</p>

<p>The seal of the covenant with Abraham was circumcision,
and this became the perpetual rite by which his descendants
were admitted to the rights and privileges of that
covenant. &#8220;Every male child shall be circumcised.&#8221;
But this rite was an outward symbol of &#8220;a circumcision
not made with hands, in the putting off of the body
of the flesh, in the circumcision of Christ&#8221;
(Col. 2: II. R.V.) And in Romans 2: 28-29, we are
told that &#8220;He is not a Jew, which is one outwardly;
neither is that circumcision which is outward in the
flesh; but he is a Jew which is one inwardly; and
circumcision is that of the heart, in the spirit,
and not in the letter; whose praise is not of men but
of God.&#8221; Beloved reader, may you and I know
what it is to experience the inward circumcision,
made without hands, even the putting off of the body
of the flesh. And this is entire sanctification. In
the consecration of Aaron and his sons to the priests&#8217;
office, not only were they to be adorned with holy
garments for glory and for beauty, not only was the
breast-plate to be set with twelve kinds of precious
stones, but the plate for the mitre was to be made
of pure gold, and engraved with the motto &#8220;Holiness
to the Lord.&#8221; This was to be always upon the
forehead of the High Priest, and must signify that
Aaron was to be the holy priest of a Holy God, and
that the law required a continuous holiness, as most
assuredly the gospel does also.</p>

<p>Now, in the most important sense both the priesthood
and the sacrifices were typical of Christ. In the
mediatorial work of redemption, he was both the priest
and the victim. He offered Himself. And no one will
deny that He was holy, harmless, undefiled and separate
from sinners. The holy priest, under the law typified
the holy priest, who is a priest forever after the
order of Melchizedek. But under the gospel dispensation
all Christians are priests. &#8220;But ye are a chosen
generation, a royal priesthood, a holy nation, a peculiar
people.&#8221; And we are priests, not for the purpose
of expiation, for expiation was completed by the Lord
Jesus Christ, when He &#8220;bore our sins in His own
body on the tree,&#8221; but priests to offer up &#8220;spiritual
sacrifices acceptable to God through Jesus Christ.&#8221;
And every such priest must needs be continuously holy.</p>

<p>The &#8220;spiritual sacrifices&#8221; which the Christian
priest must offer are, as previously stated, (1) his
body, with all its members and capacities. The heart
was given to Christ at conversion. It is, however,
largely through the body that the soul is led into
sin, and it is through the body, also, that the soul
must perform its work for Christ, so long as soul
and body are united in probation. Hence, the Apostle
exclaims in the twelfth of Romans, &#8220;I beseech
you, therefore, brethren, by the mercies of God that
ye present your bodies a living sacrifice, holy, acceptable
unto God, which is your reasonable service.&#8221;
The Christian must offer (2) also his continual testimony.
He must &#8220;hold fast the confession of his faith
without wavering.&#8221; &#8220;By him, therefore,
let us offer the sacrifices of praise to God continually,
that is, the fruit of our lips giving thanks to His
name.&#8221; And, finally (3), the Christian priest
must offer the sacrifice of a holy life. &#8220;But
to do good, and to communicate forget not, for with
such sacrifices God is well pleased.&#8221; Beloved,
let us ask ourselves if we are constantly offering
as a holy priesthood, a consecrated body, a confessing
tongue and a godly life. Amen.</p>

<p>This subject has already been alluded to under a different
head, but it will bear repetition.</p>

<p>In the ceremonial used under the law for the cleansing
of the leper, we find an impressive type or symbol
of holiness. Leprosy is most clearly and strikingly
a type of inbred sin. It is loathsome, unclean, incurable,
fatal and hereditary. The leper was driven from society;
he could not dwell in the camp nor in the city. He
was an outcast. None must be permitted to approach
him. They must be warned off by the despairing cry
&#8220;unclean, unclean.&#8221; Nothing can be conceived
more desolate or more hopeless than the condition
of the leper, unless it be, indeed, the sinner who
is an &#8220;alien from the commonwealth of Israel,
a stranger to the covenants of promise, having no hope
and without God in the world.&#8221;</p>

<p>But to the leper, in many instances, came the glad
&#8220;day of cleansing.&#8221; He might not come
into the camp, until the priest went forth to him.
The priest and no one else could pronounce him clean.
And none but Christ has any authority to tell the
sinner that he is converted, or the believer that
he is sanctified. A clean bird must be slain over
living water, another bird dipped into this water flies
away toward heaven with bloody wing; the leper is
sprinkled seven times, to denote the completeness
or perfection of his cleansing, with blood by means
of hyssop and scarlet wool bound to a stick of cedar;
he must wash his clothes; he must pass a razor over
his whole body, and bathe the whole body likewise
in water. Certainly, all this needs no explanation.
Surely, here is atonement by blood, and cleansing by
the washing of water through the word, as plainly
described as symbolic language can utter it.</p>

<p>All the bloody sacrifices of the Jewish law, the daily
sacrifice both morning and evening, the paschal lamb,
the Day of Atonement, the offerings at the various
feasts, and innumerable sacrifices offered for individuals
or for the whole people, the guilt offering, the sin
offering, one for what we have done, the other for
what we are, the peace offering, the burnt offering,
these, also, all point to the Lamb that was slain
from the foundation of the world. In all the sacrifices
which we have named, a life was taken and blood was
shed. &#8220;Almost all things are, by the law, purged
with blood, and without shedding of blood is no remission.&#8221;</p>

<p>But turn now to the New Testament, and read that &#8220;It
is not possible for the blood of bulls and goats to
take away sins.&#8221; Read again, &#8220;If the blood
of bulls and goats, and the ashes of an heifer sprinkling
the unclean sanctifieth to the purifying of the flesh,
how much more shall the blood of Christ, who through
the eternal Spirit offered Himself without spot to
God, purge your conscience from dead works to serve
the living God.&#8221; Read again, &#8220;In Him we
have redemption through His blood&#8221; &#8212;&#173;"Having
made peace through the blood of His cross"&#8212;&#173;"Ye
who are far off are made nigh by the blood of Christ"&#8212;&#173;"Being
now justified by His blood"&#8212;&#173;"That He might
sanctify the people with His own blood"&#8212;&#173;and
especially &#8220;The blood of Jesus Christ, His Son,
cleanseth us from all sin.&#8221;</p>

<p>Here, I insert a quotation from that saintly man,
Dr. Edgar M. Levy. &#8220;When an oblation for sin
was offered up under the old dispensation, the priest
was commanded to dip his finger in blood, and to sprinkle
it seven times before the Lord. This denoted the perfection
of the offering. Nor would the blessed antitype come
short of the type. Seven times, at least, did our
Lord pour forth His precious blood. He was circumcised
and there, of necessity, was blood. He was buffeted
on the mouth, and by such brutal hands, that this
must needs have been attended with blood. He was scourged,
and from Roman scouring there was, of course, blood.
The crown of thorns was driven into His precious temples
and, surely, this was not without blood. The sharp
nails penetrated into His hands and feet, and again
there was blood. And &#8220;one of the soldiers, with
a spear, pierced His side, and forthwith came thereout
blood and water.&#8221;</p>

<p>The blood of Jesus, then, is the procuring cause of
our sanctification as it is of our justification.
Glory be to His Name forever for the precious, cleansing
blood. And every Christian can heartily join in the
immortal hymn of Toplady on the &#8220;Rock of Ages,&#8221;
and especially with the rendering now frequently given
to the conclusion of the first stanza, <i>viz</i>.:</p>

<p>&#160;&#8220;Let the water and the blood<br />
&#160;&#160;From Thy wounded side which flowed,<br />
&#160;&#160;Be of sin the double cure<br />
&#160;&#160;Save from wrath&#8212;&#173;and make me
pure.&#8221;</p>

<p>The pure olive oil is mentioned many times in Scripture,
and was used for a great variety of purposes. In typology,
however, it has special reference to the office work
of the Holy Spirit. He is distinctively the Sanctifier,
and to be filled with the Spirit is designated by the
Apostle John as &#8220;the unction&#8221; or &#8220;the
anointing.&#8221; The holy anointing oil was to be
sprinkled upon the tabernacle and all its sacred vessels.
It was also poured upon the heads of prophets, priests
and kings, as a necessary qualification for the discharge
of their respective offices. There can be no doubt
but that this use of the anointing oil and the sweet
perfume, which none were permitted to imitate or counterfeit,
has a direct typical reference to holiness. The sacred
writer, indeed, says as much. &#8220;That they may
be most holy; whatsoever toucheth them shall be holy.&#8221;
And as all Christians are kings and priests unto God,
it is necessary that they also be anointed with the
Holy Spirit, as their types in the Old Testament dispensation
were anointed with the outward oil. &#8220;Be ye clean
that bear the vessels of the Lord.&#8221; A priest
must be holy.</p>

<p>We have already spoken of leprosy as a type of inbred
sin, and of the requirement of blood-shedding in the
cleansing of the leper. But before that cleansing
was complete, the anointing oil, also, was to be applied
to the leper, who was healed of his malady. As the
priest had already touched his ear, his thumb and
his toe with the blood of the sacrifice, so now he
touched the same parts also with the oil. First, the
blood; afterwards, the oil. And thus it is in the
wondrous plan of salvation through the Lord Jesus
Christ. First, atonement for guilt and to secure pardon;
afterwards, the Holy Ghost baptism for complete cleansing.
First, justification through the blood; then entire
sanctification through the Spirit.</p>

<p>The anointing oil was also to be applied to the ear,
the thumb and the toe of Aaron and his sons in their
consecration to the priesthood and, finally, poured
upon their mitred heads that it might reach the beard
and the skirts of the garments, but by no means touch
the flesh. And so, beloved, we must be touched with
blood and oil as to our spiritual ears, that we may
take heed how we hear and what we hear; and as to our
hands that they may do the work of God in all righteousness,
and goodness and truth; and as to our feet, that they
may run swiftly and beautifully upon the errands of
redeeming love; and, at last, upon our heads and running
down overall the person to purify and energize the
whole man, that we may be &#8220;ever, only, all for
Him.&#8221; Praise the Lord. And this can never happen
while the flesh, the carnal mind, is still alive.</p>

<p>Jesus Christ Himself, the Son of God and the Son of
Man, He who was holy, harmless, undefiled and separate
from sinners, was, nevertheless, anointed with the
Holy Ghost as a needful qualification for His mediatorial
work.</p>

<p>In the synagogue at Nazareth, He read part of the
sixty-first chapter of Isaiah. &#8220;The Spirit of
the Lord God is upon me: because the Lord hath anointed
Me to preach good tidings unto the meek; He had sent
Me to bind up the broken-hearted, to proclaim liberty
to the captives, and the opening of the prison to
them that are bound; to proclaim the acceptable year
of the Lord"&#8212;&#173;and here He ceased His quotation
abruptly, without saying a word about &#8220;the day
of vengeance of our God.&#8221; It was now a day of
grace, not a day of vengeance. But to those who will
not accept this grace, that terrible day of vengeance
will surely come. Jesus was anointed, and He was holy.
His anointed followers must also be holy. They must
seek and find the baptism with the Holy Ghost and
fire, they must be sanctified wholly. To be baptized,
and filled and anointed with the Holy Ghost is the
privilege and duty of all God&#8217;s children. If
we would belong to the royal priesthood, we must be
cleansed from the defilement of sin.</p>

<p>Finally, we will allude to the fire symbol. Gold is
spoken of in Scripture as tried in the fire. So of
silver. &#8220;He&#8221; (Christ) &#8220;shall sit
as a refiner and purifier of silver.&#8221; The precious
metals will endure the fire, but &#8220;dross and
tin,&#8221; as well as reprobate silver, will and
must be consumed. The baptism with the Holy Ghost and
with fire is a sin-consuming baptism. Fire is a great
purifier. It makes the substance which is subjected
to it pure through and through, and not like anything
cleansed by water, pure as to its surface only. &#8220;Our
God is a consuming fire.&#8221; Oh, beloved, let us
give up to the fire all that is for the fire. Let
all depravity, all inbred sin, all tendency to depart
from God and yield to Satan, be burned up in this fiery
baptism. May God put upon all His pardoned children
not the blood-mark only, but the fire-mark also.</p>

<h1><a name="#5">Chapter V.</a></h1>

<h2>Entire Sanctification in Prophecy.</h2>

<p>The Major Prophets are Isaiah, Jeremiah, Ezekiel and
Daniel. The twelve prophetic books in the Old Testament
following the book of Daniel are called the Minor
Prophets. In the writings of both classes we find many
allusions and predictions as to the entire sanctification
of believers in the gospel dispensation and under
the reign of Messiah or Christ.</p>

<p>The sixth chapter of Isaiah is usually regarded as
his call to the prophetic office. Whether this be
so or not, it records a very wonderful experience
of that grand man, and a remarkable type of the baptism
with the Holy Ghost as described in the book of Acts.</p>

<p>It is quite evident that Isaiah was a converted man
before he wrote his first chapter. In that he laments
the sins of the Israelites and the Jews, all of them
God&#8217;s chosen people, though now divided into
the two kingdoms and these often at variance, shows
the utter futility of their own efforts to regain
the favor of God, by observances and sacrifices and
ceremonies, and then tells them how to be converted
as plainly as any gospel minister in our own day would
be able to do. He shows them that the way of salvation
is by repentance and faith, and by trusting to the
unmerited mercy of God. Hear him: &#8220;Wash you,
make you clean; put away the evil of your doings from
before mine eyes; cease to do evil; learn to do well;
seek judgment; relieve the oppressed; judge the fatherless;
plead for the widow. Come now, and let us reason together,
saith the Lord; though your sins be as scarlet, they
shall be as white as snow; though they be red like
crimson, they shall be as wool.&#8221;</p>

<p>Here are repentance and amendment of life and pardon,
the washing away of guilt and committed sins, symbolical
of the New Testament washing of regeneration, symbolical
also of John&#8217;s baptism of repentance unto the
remission of sins.</p>

<p>But now in the sixth chapter, and &#8220;in the year
that king Uzziah died,&#8221; a wondrous vision of
the pre-existent Christ, &#8220;sitting upon a throne
high and lifted up&#8221; and the seraphim crying one
to another &#8220;Holy, holy, holy is the Lord of
hosts,&#8221; was vouchsafed to the prophet. And the
first effect of the glorious things which he saw and
heard was not to exalt him and minister to his pride,
but to fill him with despair at his own depravity.
He felt just as Peter did at the first miraculous
draught of fishes on the Sea of Galilee, when he exclaimed
&#8220;Depart from me for I am a sinful man, O Lord.&#8221;
Ah! beloved, it never fosters spiritual pride, nor
any other kind of pride to get a nearer and clearer
view of Christ than we ever had before. Quite the contrary.
Such a vision turns us towards our inner selves, and
enables us to behold by contrast the darkness and
sinfulness and pollution of our own souls, and in
such a view we shall find food for the deepest humiliation,
but nothing to nourish pride.</p>

<p>Accordingly, Isaiah exclaimed in agony of soul &#8220;Woe
is me! for I am undone; because I am a man of unclean
lips, and I dwell in the midst of a people of unclean
lips; for mine eyes have seen the King, the Lord of
hosts.&#8221; If we may credit Jewish tradition, it
was for the offence of saying that he had seen the
King, the Lord of hosts, that the prophet was afterwards
sawn asunder. But the record of the glorious vision
is still preserved and will, no doubt, be blessed
to millions of readers in the future, as in the past,
and until the end of the age.</p>

<p>But the seraph was sent to touch the &#8220;unclean
lips&#8221; of Isaiah&#8212;&#173;unclean because of
innate depravity, and unclean notwithstanding he had
probably been preaching repentance and amendment of
life and forgiveness for two or three years before
this wondrous experience&#8212;&#173;to touch them
with holy fire. And then he was assured not that his
sins of commission and omission were forgiven&#8212;&#173;that
had been done before&#8212;&#173;but that his iniquity
was taken away, and his (inbred) sin purged. This was
a second and a definite experience, and strikingly
emblematic of the baptism with the Holy Ghost and
fire under the gospel dispensation, which is also
accompanied by &#8220;the purifying of the heart by
faith,&#8221; or entire sanctification.</p>

<p>How wondrous are the prophecies of Isaiah after this
experience. He seems to look down the centuries for
seven hundred years and to see the glorious blessings
of the gospel dispensation almost as clearly as if
they were already present. Hear him in the thirty-fifth
chapter: &#8220;And an highway shall be there and
a way; and it shall be called the way of holiness;
the unclean shall not pass over it; but it shall be
for those: the wayfaring men, though fools, shall
not err therein.&#8221; And in the fifty-first chapter:
&#8220;Awake, awake! Put on thy strength, O Zion!
put on thy beautiful garments, O Jerusalem, the holy
city; for henceforth, there shall no more come into
thee the uncircumcised and the unclean,&#8221; and
in the sixtieth chapter: &#8220;Thy sun shall no more
go down, neither shall thy moon withdraw itself; for
the Lord shall be thine everlasting light, and the
days of thy mourning shall be ended.&#8221;</p>

<p>To Jeremiah the Lord said, &#8220;I sanctified thee;
and I ordained thee a prophet unto the nations,&#8221;
which must mean not only that he was set apart for
the office of a prophet, but also that he was cleansed
from inbred sin, as a necessary preparation for the
office itself.</p>

<p>In the thirty-sixth chapter of Ezekiel we have some
striking passages on the theme before us. These were,
no doubt, addressed primarily to the outward Israel,
but they may very justly be appropriated by the Israel
of God, the Church of Christ, since as Augustine says,
&#8220;The New Testament lies hidden in the Old, and
the Old is revealed in the New.&#8221;</p>

<p>In the twenty-fifth verse we have the promise of pardon
or justification with cleansing from the pollution
of their past sins: &#8220;Then will I sprinkle clean
water upon you and ye shall be clean, from all your
filthiness and from all your idols will I cleanse you.&#8221;
Committed sin implies both guilt and pollution. And
the pollution that is thus acquired by the practice
of sinning is removed in regeneration. Thus the new
convert is brought back again to the state of the little
child. &#8220;Except ye be converted,&#8221; said the
blessed Saviour, &#8220;and become as little children,
ye cannot enter into the kingdom of God.&#8221; The
little child has neither the guilt nor the pollution
of committed sin; whilst he does have within him the
inherited or inbred sin of his nature.</p>

<p>Now in the promise quoted above, allusion is made
to the clean water made from the ashes of a red heifer
and sprinkled, under the Mosaic law, upon those who
had incurred ceremonial uncleanness. The thing signified,
however, is the precious blood of Christ which cleanseth
from all sin, or possibly the cleansing operation of
the Holy Spirit, typified by water, may here be meant.
At any rate the twenty-fifth verse points to nothing
less than a full and free justification.</p>

<p>But the prophet continues: &#8220;A new heart also
will I give you and a new spirit will I put within
you; and I will take away the stony heart out of your
flesh and I will give you a heart of flesh.&#8221;
Here we have described certainly the experience of
regeneration, if indeed not the still fuller experience
of entire sanctification. But let us admit that it
means only the new heart which is given to the penitent
sinner at his new birth. Regeneration implies the
impartation of a new life by the Divine energy of
the Holy Ghost. And this new life is comparable to
the &#8220;heart of flesh,&#8221; not, of course, a
carnal heart, but a heart tender and teachable, and
impressible to heavenly influences, such a heart as
we always find in the new-born babe in Christ.</p>

<p>But listen still further: &#8220;And I will put My
Spirit within you, and cause you to walk in My statutes,
and ye shall keep My judgments and do them.&#8221;
In this verse we have a pre-figuring of the Holy Ghost
baptism, by which the heart is cleansed from all sin
and sanctified wholly, and also of the subsequent
&#8220;walking in the Spirit,&#8221; to which Paul
alludes in one of his epistles. Zacharias, the father
of John the Baptist, who was also seized with prophetic
fire at the birth of his son, exclaims, &#8220;That
He would grant unto us that we, being delivered out
of the hand of our enemies, might serve Him without
fear, in holiness and righteousness before Him, all
the days of our life.&#8221; Surely the gospel of
Christ has something better for its recipients than
a constant daily sinning and repenting, which is too
often the experience of Christian people. The twenty-seventh
verse, therefore, signifies holiness of heart and
life through the power of the indwelling Spirit.</p>

<p>How blessed it is thus to be assured that what we
cannot do by our own strength, the Holy Spirit will
cause us to do. This doctrine of spiritual causation
is indeed glorious. Like the mainspring of the watch
which supplies the power within, by which the hands
are moved without, and thus the fleeting minutes and
hours are correctly measured, so the Holy Spirit within
supplies the energy by which the sanctified believer
is enabled or caused to adorn the doctrine of Christ,
his Saviour, in all things, and to bring forth the
fruit of the Spirit in all righteousness and goodness
and truth.</p>

<p>In the minor prophets, we find numerous allusions
to the subject of holiness, though their language
is often highly figurative. In Hosea 2:16, after reproving
Israel for her unfaithfulness in the past, the Almighty,
through His prophet, employs the following language,
viz: &#8220;And it shall be at that day, saith the
Lord, that thou shalt call Me Ishi, and shalt call
Me no more Baali,&#8221; and again in the nineteenth
verse, &#8220;I will betroth thee unto Me forever;
yea I will betroth thee in righteousness and in judgment
and in loving kindness and in mercies; I will even
betroth thee unto Me in faithfulness; and thou shalt
know the Lord.&#8221; Now the word Ishi means my husband;
while the word Baali means my Lord, and the language,
therefore, points to an experience or a relation of
marriage. The bride is exalted immeasurably above the
servant. While the position of the servant points to
a legal justification and a service for wages and
reward, that of the bride must signify entire sanctification,
and the closest possible union with the Heavenly Bridegroom.
Again, the word betrothed points legitimately to a
marriage which is always justly expected to follow
if both parties are faithful to the engagement. Beloved,
let us get so near to Christ that we shall not address
Him as my Lord, in the spirit of a servant, but as
my husband, in the spirit of a loving and faithful
wife. At your conversion, you are, as it were, betrothed
to Him, or in ordinary language engaged to Him. At
your entire sanctification, your engagement is consummated
by the marriage union. Engagement must precede marriage,
it is true, but, as a rule, engagements should not
be long. Do not needlessly defer your nuptials, but
rather hasten to the embraces of Everlasting Love.
Like Rebecca, appreciate your high and holy calling,
and like her say promptly and decidedly, &#8220;I will
go.&#8221;</p>

<p>In the book of Joel we find the prophecy which Peter
quoted on the day of Pentecost, and assured the multitude
of Jews, out of every nation under heaven, that what
they beheld on that day was the fulfillment of the
same. &#8220;And it shall come to pass afterward, that
I will pour out My Spirit upon all flesh; and your
sons and your daughters shall prophesy, your old men
shall dream dreams, your young men shall see visions.
And also upon the servants and upon the handmaidens
in those days will I pour out My Spirit.&#8221;</p>

<p>Now, these words are clearly a foreshadowing of the
baptism with the Holy Ghost and fire, designed for
all of God&#8217;s children without distinction of
nation or sex, and intended, first, to purify their
hearts by faith (see Acts 15:9) and, secondly, to endue
them with power for whatever line of service God may
call them to. And we may add that this text, as well
as many others, shows that in these gospel days women
as well as men may be, as we find in the facts of our
daily experience that they are both called and qualified
for the work of the ministry, as well as other labors
in the vineyard of the Lord. But both men and women
need the Holy Ghost baptism which consumes inbred sin,
as an indispensable qualification for the highest efficiency
and most marked success in the work to which they
may individually be called. Every Christian may and
should do something for the Lord, but none can do
all for Him which he makes it his privilege and his
duty to do, without the grace of entire sanctification
and the fulness of the Spirit.</p>

<p>In the prayer of Habakkuk we have some sentences which
point unmistakably to the experience of perfect trust
in God and perfect love for Him. &#8220;Although the
fig-tree shall not blossom, neither shall fruit be
in the vines; the labor of the olive shall fail, and
the fields shall yield no meat; the flock shall be
cut off from the fold, and there shall be no herd
in the stalls; yet I will rejoice in the Lord, I will
joy in the God of my salvation.&#8221; Compare this
with John Wesley&#8217;s description of a holy man
after Paul. One who is enabled to rejoice evermore,
to pray without ceasing, and in everything to give
thanks. Does not Habakkuk answer beautifully to this
description?</p>

<p>The prophecy of Zechariah contains a number of visions,
which are, no doubt, full of instruction to those
who have eyes to see. We can only mention one or two
of these. In the third chapter, verses one to seven,
we are introduced to Joshua, the high priest, representing
the Jewish people, and typifying Christ Jesus with
His eternal and unchangeable priesthood after the
order of Melchizedek. But the Angel Jehovah also represents
Jesus in His capacity of Judge. And Satan, the adversary,
is present as the accuser of the brethren, resisting
them in the person of their representative, the high
priest.</p>

<p>And surely it would seem, at first, as if there was
ground for his accusations, for Joshua, the high priest,
is clothed in filthy garments, and these can signify
nothing else than sins, aye, the sins of His people
imputed to Him as their representative and priest,
and not their actual sins only but their inbred sin
also, for, &#8220;The Lord hath laid on Him the iniquity
of us all,&#8221; and &#8220;He hath made Him to be
sin for us who knew no sin.&#8221; &#8220;His visage
was so marred more than any man, and His form more
than the sons of men.&#8221; &#8220;He hath no form
nor comeliness, and when we shall see Him, there is
no beauty that we should desire Him.&#8221;</p>

<p>&#8220;Many were astonished at thee,&#8221; says Isaiah.
&#8220;Behold the man,&#8221; said Pilate, as he brought
forth Jesus scourged, tortured, bleeding, but uncomplaining,
and the only answer was &#8220;Crucify Him!&#8221;
Thus, beloved, was He clothed in very truth with the
filthy garments not of His own vileness but of ours.</p>

<p>But Joshua was &#8220;a brand plucked from the burning,&#8221;
and, therefore, in Him all His people have found pardon.
And now comes the order &#8220;Take away the filthy
garments from him, and unto him he said, Behold, I
have caused thine iniquity to pass from thee, and
I will clothe thee with change of raiment.&#8221;
Surely, beloved, we here have nothing less than entire
sanctification, not in ourselves but in Him, and not
only simply imputatively and representatively, but
actually and experimentally. Praise the Lord.</p>

<p>The prophet Malachi assures us that &#8220;He shall
sit as a refiner and purifier of silver; and He shall
purify the sons of Levi&#8221; (that is, the &#8220;royal
priesthood&#8221; which constitutes the true church)
&#8220;and purge them as gold and silver, that they
may offer unto the Lord an offering in righteousness.&#8221;
Surely no one will deny that there is holiness in
prophecy.</p>

<h1><a name="#6">Chapter VI.</a></h1>

<h2>Entire Sanctification as Taught by Jesus Christ.</h2>

<p>Gabriel said to Mary in the annunciation, &#8220;Therefore,
that holy thing that shall be born of thee shall be
called the Son of God.&#8221; Or in the Revised Version,
&#8220;Wherefore, also, that which is to be born shall
be called holy, the Son of God.&#8221; The author
of the Epistle to the Hebrews speaks of Him as &#8220;holy,
harmless, undefiled, separate from sinners,&#8221;
and Peter says that &#8220;He did no sin, neither was
guile found in His mouth.&#8221; He is called &#8220;Thy
holy child Jesus.&#8221; Jesus Christ, therefore,
was wholly free both from sin committed and sin indwelling.
He was absolutely holy in heart and holy in life,
holy in word and holy in act, holy in His birth, holy
in His death, holy in His resurrection, holy in His
ascension, holy in His eternity. Glory be to His Holy
Name.</p>

<p>And if the Divine Founder of the Christian Church
was thus a holy man, it would, naturally, be expected
that He should desire to have a holy people; and if
He desire it, that He should also make provision for
it; and if He both desire it and hath made provision
for it, that we should find allusions to it in His
teachings. In this, we are not disappointed, as we
shall proceed to show.</p>

<p>The Sermon on the Mount contains an epitome of the
public preaching of the Lord Jesus, and every sentence
is pregnant with meaning. From beginning to end, it
inculcates holiness as the privilege and duty of believers.
Many things are enjoined which would only be possible
to those who are sanctified wholly, such as, &#8220;Bless
them that curse you, do good to them that hate you,
love your enemies, resist not evil,&#8221; and many
others.</p>

<p>The teachings of our Lord are like the headings of
chapters, which are filled out and developed in the
writings of the apostles. This is remarkably true
of the Sermon on the Mount, which, without going largely
into details, sets forth the principles which are to
govern His kingdom on earth. The application and interpretation
of these principles, He leaves to the inspired apostles
and evangelists, who continued to teach and preach
after His departure, and to the Holy Spirit who is
promised to the believing church as its guide, teacher
and comforter until Christ Himself shall come again.</p>

<p>But besides many precepts and injunctions which imply
holiness, there are several, also, which expressly
require it. Among the beatitudes at the beginning
of the Sermon, we find this striking statement: &#8220;Blessed
are the pure in heart for they shall see God.&#8221;
Now, heart purity cannot exist while there is any
sin in the heart. Wherever there is sin in the heart,
whether actual or indwelling, there is also defilement;
and purity and defilement are incompatible terms.</p>

<p>Heart purity, therefore, is identical with entire
sanctification, and heart purity is not only a great
energizer, so that a man is powerful for good in proportion
to the purity of his heart and life, but it is also
a great illuminator, so that it enables its possessor
to see God. This, of course, does not imply an open
or an outward vision, but a spiritual apprehension
of God, whereby we are brought into fellowship and
communion with Him, and in a spiritual sense, we maybe
truly regarded as seeing Him who is forever invisible
to outward sense.</p>

<p>This inward purity, as distinguished from a blameless
outward walk, was by no means unknown to the Old Testament
writers. In the Twenty-fourth Psalm, David asks the
question &#8220;Who shall ascend into the hill of the
Lord? or who shall stand in His holy place?&#8221;
And He immediately answers it by saying, &#8220;He
that hath clean hands and a pure heart.&#8221; The
clean hands imply that his works are in accordance
with God&#8217;s law; in other words, that his outward
life is free from condemnation. But the &#8220;pure
heart&#8221; means more than this, and suggests what
the same royal Psalmist remarks again in the Fifty-first
Psalm. &#8220;Behold, thou desirest truth in the inward
parts, in the hidden part, Thou shalt make me to know
wisdom.&#8221; It is also noticeable in the Twenty-fourth
Psalm, as already quoted, that the clean hands or
justification comes before the pure heart or entire
sanctification. So accurate is the blessed spiritual
logic of the Holy Ghost.</p>

<p>Returning to the Sermon on the Mount, we find at the
end of Matthew fifth the direct command, &#8220;Be
ye, therefore, perfect, even as your Father which
is in heaven is perfect,&#8221; or if we take the Revised
Version, which is more accurate in translation, the
command becomes a positive assertion, which is equally
forcible. &#8220;Ye, therefore, shall be perfect as
your Heavenly Father is perfect.&#8221;</p>

<p>But whether command or declaration, it is at first
sight simply astounding. It is overwhelming. So much
so, indeed, that our poor human spirits shrink back
in amazement, and we are ready to say, This is wholly
impossible. Surely, Jesus cannot mean what He says.
Or if He does, then my case is hopeless. But let us
examine the words a little more carefully.</p>

<p>In the first place, we are to notice that He does
not say that we are to be equal in perfection to our
Father in Heaven. That would, indeed, be too absurd
for the wildest fancy to conceive. God is infinite
in all His attributes and, therefore, infinite in
perfection, and this in all directions. We are poor,
finite, sinful human beings, and can never even approach
the boundless perfection of Him who is wholly without
limit, either as to power, space or duration, or righteousness,
justice and holiness.</p>

<p>But the command is not, Be ye equal to your Heavenly
Father in perfection, but, Be ye perfect with the
same kind of perfection which appertains to Him. It
may be similar in kind whilst falling infinitely short
of His perfection in degree. Now, God is infinite and
perfect in all His attributes, but apart from His
attributes is His essence. And what is the perfection
which is predicated of the essence of God? Or, rather,
what is His essence itself? It is love. &#8220;God
is love,&#8221; says the apostle. &#8220;Thy nature
and Thy name is love,&#8221; says the great hymnologist,
Charles Wesley. The essential perfection of the Godhead,
therefore, is a perfection of love. And we are assured
by the beloved John that it is possible for us, also,
to be made perfect in love, and to possess the perfect
love which casteth out fear. Hence, if we are perfect
in love we are perfect even as our Father who is in
heaven is perfect. Behold the blessed simplicity of
the gospel.</p>

<p>The context of the command referred to proves the
same thing. Jesus had just been telling His disciples
that it is not sufficient for them to love their friends,
and do good to those that do good to them. All these
things and more are done even by worldly minded people
and open sinners. Unsaved people love those who love
them. But Jesus continues, &#8220;I say unto you,
love your enemies; bless them that curse you; do good
to them that hate you, and pray for them that despitefully
use you and persecute you.&#8221; Why? &#8220;That
ye may be the children of your Father who is in heaven,&#8221;
for that is just the way He does. He does not wait
for a man to be His friend before He loves him and
shows kindness to him. &#8220;He maketh His sun to
rise on the evil and on the good, and sendeth rain
on the just and on the unjust.&#8221; And, if we are
to be the children of such a Father, we must adopt
His sentiments and love in our measure as He loves.
His essence being love, all His infinite activities
are controlled and regulated and directed by love,
and when there is nothing contrary to love in our
hearts, so that all our finite activities are in like
manner impelled and swayed and directed by love, then
we are perfect in love, and perfect even as our Heavenly
Father is perfect. Glory to His Name.</p>

<p>I believe that if we search carefully and prayerfully
we shall find the doctrine of entire sanctification
in many of the parables of our Saviour. Take, for
instance, the parable of the sower. Here we are expressly
told that the seed is the word of God, and, of course,
the sowers are all ministers and Christian workers
who are trying in any right way, to diffuse a knowledge
and acceptance of gospel truth. They are devoting
themselves to the salvation of human souls. Now, mark
the difference as to the ground upon which the good
seed falls. (1) The wayside hearers are not concerted
at all. (2) The stony ground hearers are converted
but not established. Their shallowness is such as to
prevent them from withstanding trial and temptation
and hence they fall into backsliding. (3) The thorny
ground hearers are converted, but inbred sin remains
in their hearts in form of the love of riches, whether
these riches are possessed or only desired, or too
much care and cumber, having so much regard to the
secular as to neglect the spiritual, or in the form
of unsanctified desire, &#8220;the lusts of other
things,&#8221; and so by sin that dwelleth in them
the word is &#8220;choked,&#8221; and though they
may bring forth a little meagre fruit of inferior quality,
yet they bring &#8220;no fruit to perfection.&#8221;
They are justified but not sanctified wholly.</p>

<p>Now, our Heavenly Father desires not a little fruit
but much fruit. &#8220;Every branch that bringeth
forth fruit, he purgeth it that it may bring forth
more fruit.&#8221; To purge is to purify or, in a spiritual
sense, to sanctify, and this is the condition of abundant
fruitage. When the thorns are removed the good seed
will grow and flourish. When inbred sin is taken out
of the heart the Christian believer will bring forth
fruit to perfection, even the perfection of love, and
this will be the &#8220;much fruit&#8221; whereby
God is glorified.</p>

<p>On one occasion we are told that a lawyer asked Jesus
&#8220;What shall I do to inherit eternal life?&#8221;
and when asked in reply what were the words of the
Mosaic law he answered, &#8220;Thou shalt love the
Lord thy God with all thy heart and with all thy soul
and with all thy mind; and thy neighbor as thyself.&#8221;
Jesus commended his answer and added &#8220;This do
and thou shalt live.&#8221; Hence, our Saviour teaches
that holiness consists of nothing more nor less nor
else than perfect love to God and man. What constitutes
this love has been already explained.</p>

<p>Martha was a good Christian, but she was &#8220;careful
and troubled about many things.&#8221; Mary was a
good Christian and still earnestly seeking the one
thing needful, which is full salvation, or holiness
of heart and life. Even good Christians may be &#8220;cumbered
about much serving,&#8221; and so miss this one thing
needful. We cannot doubt that both the sisters, who
vividly typify the two experiences, obtained the blessing
of holiness when the pentecostal baptism was poured
out upon the church of the hundred and twenty, if
not before. In the marvelous intercessory prayer of
the Lord Jesus, given in the seventeenth of John, we
find these expressions, &#8220;Sanctify them through
Thy truth. Thy word is truth.&#8221; And again, &#8220;For
their sakes I sanctify Myself that they also may be
sanctified through the truth.&#8221; Here we discover
the two senses of the word sanctify. Jesus sets Himself
apart or consecrates Himself to the work of human
redemption in order that His followers, in all ages,
may be not only set apart or consecrated, but also
sanctified wholly, or made holy in heart and life.
He gave Himself for the world of sinners lost, that
they might be forgiven and saved. He gave Himself for
the  church, on the other hand, that He might &#8220;sanctify
and cleanse it with the washing of water by the word,
that He might present it to Himself a glorious church,
not having spot nor wrinkle nor any such thing, but
that it should be holy and without blemish.&#8221;
Thus, the atoning sacrifice of Christ procured pardon
and acceptance for the penitent sinner. It procured
not less, certainly, entire sanctification for the
consecrated believer. And it is only by accepting Him
as a perfect Saviour that He &#8220;is made of God
unto us, wisdom and righteousness and sanctification
and redemption.&#8221;</p>

<p>For the blessed Saviour does not leave us in doubt
as to the method of obtaining this great blessing
of holiness, nor as to the price, which must be paid
for it. Entire sanctification is &#8220;one pearl of
great price,&#8221; and he who would possess it must
go and sell all that he has. The rich young ruler
had a first-class record as to morality and the outward
observance of the law of God, yet Jesus said to him,
&#8220;One thing thou lackest,&#8221; and that one
thing was perfect love, for He added, &#8220;If thou
wilt be perfect, go and sell that thou hast and give
to the poor,&#8221; and then interjecting a promise,
&#8220;Thou shalt have treasure in heaven, and come
take up the cross and follow Me.&#8221; The price was
too great, and the young man went away sorrowful.
Alas! Myriads of souls since have found the price
too great, and by refusing to pay it, have deprived
themselves of unspeakable blessing. Christ would not
have us become His followers without counting the
cost, and the cost is all that we have and all that
we are. &#8220;Whosoever forsaketh not all that he
hath, he cannot be My disciple.&#8221;</p>

<p>First, we are to forsake, with full purpose of heart,
all known sin. It may be the sin which &#8220;easily
besets,&#8221; our own bosom sin, near as a right
eye or a right hand, but if it causes us to stumble,
it must be relentlessly sacrificed. And even if the
sacrifice seems like crippling and maiming us, yet
Jesus assures us that it is better to enter into eternal
life with one eye or one hand, than to be consigned
to everlasting death with two eyes or two hands. In
the first place, therefore, we are to &#8220;reckon
ourselves dead, indeed, unto sin, but alive unto God
through Jesus Christ, our Lord.&#8221;</p>

<p>But we are to become dead, indeed, not only to all
sin, but we must be dead, also, even to lawful things,
except as God in His mercy may grant them to us, to
have and enjoy in moderation and to His glory. Jesus
teaches us that our highest affection, our deepest
love must be fastened upon Him alone, and that if
any individual love, father or mother, son or daughter,
wife or husband more than Him, such a one is not worthy
of Him. We are to love His gifts and thank Him for
them, but still more are we to love the Giver Himself.</p>

<p>And when we love Him supremely, we shall learn to
be satisfied with Himself, and what He in His love
and mercy chooses to give us. If He permits us to
have an abundance of earthly goods, we shall thank
Him and use them as stewards of His for His glory.
If He allows our family circle to be invaded by death,
and one dear one after another is carried away to
the tomb, or if He permits our wealth to be taken from
us and consign us to poverty and desolation, if His
gifts one by one or altogether are withdrawn from
us, why, praise the Lord, we still have the Giver,
and can still say with Job &#8220;The Lord gave and
the Lord hath taken away. Blessed be the name of the
Lord.&#8221;</p>

<p>It thus appears that the teachings of our Lord require
us to be dead to sin, and dead to self, yea, even
to lawful self, in order that we may possess this
inestimable blessing of entire sanctification. Let
us not hesitate, then, beloved, to lay down our lives.
&#8220;Whosoever will save his life shall lose it,
but whosoever will lose his life for My sake, the
same shall save it.&#8221;</p>

<p>&#8220;Except a corn of wheat fall into the ground
and die, it abideth alone; but if it die, it bringeth
forth much fruit.&#8221;</p>

<h1><a name="#7">Chapter VII.</a></h1>

<h2>Entire Sanctification as Taught by Paul.</h2>

<p>The apostleship of the Gentiles was committed specially
to Paul. And as the Gospel of Christ is intended for
the salvation not of the Jews only, but of all mankind
who are willing to accept the conditions, we find
in the writings of this apostle, perhaps, a more complete
exposition and expansion of the teachings of the Lord
Jesus than in any other inspired author. Jesus gave
the concise germinal principles of all gospel truth;
and Paul deduces from these principles their logical
consequences and develops them, under the inspiration
of the Holy Spirit, into those wonderful epistles
to the churches, which, though as Peter well observes
containing some things hard to be understood, are
no doubt destined, nevertheless, in the future as in
the past, to form a large part both of the foundation
and framework of every system of theological doctrine.
How wondrous, for instance, is the scheme of redemption
as unfolded to us in the Epistle to the Romans! How
profound and how exalted is the spirituality of the
Ephesians and Colossians! How pure and how practical
are the directions to the Corinthians! What a counter-blast
to all legality in the church do we have in Galatians!
What a marvelous unfolding of Old Testament typology
in the Hebrews! What a guidebook of unequalled excellency
for ministers of all times in the pastoral epistles!</p>

<p>In the Epistle to the Romans, Paul regards mankind
under the two divisions of the Gentile and the Jew,
and proceeds to show that both classes alike had failed
in their efforts to attain to righteousness and salvation.</p>

<p>The Gentile, it is true, had not been favored with
an outward revelation, but he had been permitted to
behold the outward universe, and to know that it had
a Creator &#8220;of eternal power and divinity.&#8221;
He had also had a conscience within him, and so much
light as rendered him an accountable being, with a
sense of obligation to a supreme power, and furnishing
another proof of the existence of a personal God. But
the Apostle tells us that they, the Gentiles, did not
like to retain God in their knowledge. They wickedly
extinguished the light which He had given them, because
they were not willing to give up their immoralities.
And as their hearts became more corrupt, their intellects
also were darkened, and in their senselessness they
changed the glory of the incorruptible God into the
baser image of &#8220;birds and four-footed beasts
and creeping things.&#8221; They sank into the grossest
idolatry and licentiousness and all wickedness. This
picture drawn in colors which shock our sensibilities,
in the first chapter of Romans, is confirmed by the
authentic writings of heathen historians, and this
in all particulars, Paul says, &#8220;They are without
excuse, because they did not live up to the light
which they had received, obscure and imperfect as
it was.&#8221;</p>

<p>And how was it with the Jews? The advantage was, indeed,
to them much every way, but chiefly because to them
were committed the oracles of God. They had an outward
revelation, and with it a knowledge of that law of
God, which is holy and just and good.</p>

<p>But they had failed, if possible, more grievously
than the Gentiles themselves. They had received the
law by the disposition of angels, as Stephen told
them and had not kept it. They had had far more light
than the Gentiles, but they had fallen into the same
sins as they. They prided themselves on the law, and
looked with contempt upon the Gentiles, and condemned
them for their immoralities, and yet were guilty of
similar immoralities themselves. They talked loudly
about the words of the law. &#8220;Do not steal.&#8221;
&#8220;Do not commit adultery,&#8221; and yet violated
these very commands themselves. Jesus in His scathing
denunciation of the Scribes and Pharisees, compared
them to whited sepulchres, looking well outwardly,
but within full of dead men&#8217;s bones and all
uncleanness: and He warned His disciples to beware
of the leaven of the Pharisees, which is hypocrisy,
and the leaven of the Sadduces, which is infidelity,
and the leaven of the Herodians, which is worldly
mindedness.</p>

<p>The cause of failure was the same, both with Jew and
Gentile. It was something that had occurred long before
the division into Jew and Gentile had an existence.
It had occurred, in short, when man fell. From fallen
parents our entire race had inherited a fallen nature,
that is to say, a natural proclivity towards sin.
There is a disposition in all mankind to yield to
temptation, some in one direction, some in another,
and thus to say yes to Satan, while they also say no
to God. This bias towards evil is sometimes called
depravity or original sin. It is called by Paul &#8220;Our
old man,&#8221; &#8220;the flesh,&#8221; &#8220;the
carnal mind,&#8221; &#8220;the body of sin,&#8221;
and &#8220;sin that dwelleth in me.&#8221; A good and
convenient name for it is inbred sin. It is sin in
the heart as distinguished from sin in the act. It
is the inward cause of which our outward sins are
the effects. It is the evil root of which our outward
sins are the bitter fruits.</p>

<p>Now, it was the inbred sin in the hearts of the Gentiles
which caused them to quench the light of the knowledge
of God, which they must have had for, at least, a
generation or two after Noah came out of the ark,
and which made them blind to the light even of natural
religion, notwithstanding before their eyes the heavens
were declaring the glory of God and the firmament
was showing His handiwork, day unto day was uttering
speech, and night unto night was showing knowledge.
They forsook the knowledge of God, and He left them
to their own reprobate minds, the result being that
they sank into the grossest idolatry and the most
beastly sensuality.</p>

<p>The Jew had the unspeakable advantage of an outward
revelation. He received through Moses the law of God,
which showed him what God desired him to be and do,
and what he ought to be and do, but which conferred
upon him no power for being or doing what it required.
It is like a looking-glass placed before a child to
show him that his face is soiled, but having no power
to cleanse that face. It was like a plumb-line applied
to a leaning wall, which shows how far it deviates
from the perpendicular, but which has no power to
make it upright. Nay, it even comes to pass that in
consequence of inbred sin, the law multiplies offences.
It causes sin to abound. We find even in most children
a disposition that impels them to do and to have just
what they are told they must not do and have. That
is to say, when the law comes in, inbred sin rises
in rebellion against it.</p>

<p>The workings of the sin that dwelleth in us is most
vividly described by Paul in the seventh chapter of
Romans. Over the real meaning of this chapter, there
has been much discussion and wide differences of opinion.
Some writers think that this is the best experience
of the great apostle of the Gentiles, and they draw
consolation from this fact, as well as argument, in
favor of continuing to sin in thought and word and
deed as long as they live. Others think that the apostle
is not here describing a Christian experience at all,
but the struggles of a Jew who is seeking the favor
of God by keeping His law, but finds his attempts
to keep it all in vain, the hindrance being inbred
sin. I freely admit that it is not what even a justified
experience ought to be, for God has assured us through
His apostle, John, that He that is born of God doth
not commit sin, and, therefore, notwithstanding the
presence of inbred sin in the heart of the justified
and regenerated believer, yet such a one, by watchfulness
and prayer, may be kept from acts of sin and from
becoming a backslider. But in point of fact, the seventh
of Romans does describe what, in many cases, is the
experience of the converted Christian.</p>

<p>For there are many who even after a clear conversion
and a joyful sense of God&#8217;s favor, with the
witness of the Spirit to their adoption, yet do yield
to temptation under the pressure of inbred sin, and
so pass weeks, or months or weary years in what is
called an up-and-down experience, not becoming confirmed
backsliders, but sinning and repenting, delighting
in the law of God after the inward man, but often
yielding to the demands of the law of sin, which is
in their members, not losing their sonship, but losing
their communion and their joy, often like Peter weeping
bitterly over their transgressions, but finding that
while the spirit is willing, the flesh is weak.</p>

<p>I said that such a process, unsatisfactory as it is,
might go on for years. It ends either in complete
religious declension amounting, sometimes, to apostacy
on the one hand, or infinitely better, in the entire
sanctification of the heart and complete deliverance
from inbred sin. And in these days of enlightenment,
when the doctrine and experience of holiness are so
plainly taught, and so generally diffused among the
children of God, it is, at least, doubtful whether
a soul can continue long in a state of justification,
which means that it will either go forward to the
experience of entire sanctification, or else it will
fall into back-sliding as did some of the Corinthians,
or into legality as did the Galatians.</p>

<p>Now, legality is nothing more nor less than Judaism.
It is seeking salvation after the pattern of the Old
Testament, and not after that of the New. It is a
matter of works, and not a matter of faith. It inquires
&#8220;What good thing shall I do that I may inherit
eternal life?&#8221; It is the child of the bondwoman
and not that of the free. It is Ishmael and not Isaac.
It is Sinai and not Calvary.</p>

<p>And so it happens that many Christians are simply
good Jews. They may even possess circumcised hearts,
and may yet serve the Lord in the spirit of bondage,
as did good Jews of old. They fail to realize that
they have been called unto liberty, which liberty does
not, by any means, signify license; it does not signify
the liberty of making our own choices, but the liberty
of accepting gladly and submissively God&#8217;s choices;
it does not mean the liberty of doing either right
or wrong as we may prefer, but the liberty of always
preferring to do right and never wrong, and so to
spend our years on earth, doing right in all directions,
and doing wrong in none. This, beloved, is the glorious
liberty of the children of God.</p>

<p>After the birth of Ishmael, we may well suppose that
Hagar&#8217;s chief employment in Abraham&#8217;s
house was to look after the said Ishmael, to care
for him and to restrain him. Mark, it was never her
business to care for or to restrain Isaac. He was
the child of promise, the child of faith, the son
of the lawful wife and the free woman, and when Ishmael&#8217;s
persecuting spirit broke forth at the weaning of Isaac,
then the command was &#8220;Cast out the bond woman
and her son.&#8221; Both must go together or stay
together. Ah! beloved, when inbred sin is cast out,
there is no more need of the law either to restrain
or constrain. Perfect love casts out fear; it also
casts out sin, and becomes the motive power of the
whole spiritual man. &#8220;The love of Christ constraineth
us.&#8221;</p>

<p>So Paul shows us that both Gentiles and Jews had failed
to attain unto the law of righteousness, because of
inbred sin, which caused the former to put out the
light which they had, and the latter to fall short
of keeping the law, which was their only hope of salvation,
but which was never intended by its Divine Author
to save men, but to show them how utterly incapable
they were of saving themselves.</p>

<p>But Paul does not leave them there. After putting
both classes of the human family into the same position
of failure and condemnation, and declaring that there
is no difference, &#8220;for all have sinned and come
short of the glory of God,&#8221; he adds, &#8220;Being
justified fully by His grace, through the redemption
that is in Christ Jesus.&#8221; When man&#8217;s helplessness
and inability have been sufficiently demonstrated,
then God comes to his rescue. &#8220;For God hath
concluded them all in unbelief, that He might have
mercy upon all.&#8221;</p>

<p>Thus in the Epistle to the Romans, the apostle teaches
the great doctrine of justification by faith and the
consequent peace of reconciliation, the &#8220;peace
with God through our Lord Jesus Christ.&#8221; But
he goes farther than justification, and shows us that
sanctification, also, is by faith and not by works.
He will not be satisfied with anything less than the
death of our old man, and the death of inbred sin
is precisely the experience of entire sanctification.
&#8220;Knowing this that our old man is crucified
with him, that the body of sin might be destroyed,
that, henceforth, we should not serve him.&#8221;</p>

<p>But we are wholly unable to destroy or do away with
the body of sin by any resolution or will-power or
effort of our own. Sin will not go dead at our bidding,
nor can we become dead to sin by wishing or striving
to be so. Again, we are brought face to face with our
helplessness, but the apostle solves the problem for
us by directing us to resort to the process of reckoning.
&#8220;Likewise reckon ye, also, yourselves to be
dead, indeed, unto sin, but alive unto God, through
Jesus Christ, our Lord.&#8221; Ah! now, our help is
laid upon one that is mighty. &#8220;The things that
are impossible with men are possible with God.&#8221;
What we reckon, with the sublime reckoning of faith,
Christ can make real and true. We have only, therefore,
to reckon ourselves to be dead, indeed, unto sin,
and leave to Him to make the reckoning good. But we
must not fail to reckon ourselves alive as well as
dead. And to be alive to God means, in this connection,
to be responsive to every intimation of His will,
to love Him perfectly, to be, to do and to suffer
joyfully all that He may determine concerning us, in
short, to be sanctified wholly. Oh, beloved, what
a blessed reckoning is the reckoning of faith! How
vastly does it transcend all the reckonings of logic
or mathematics. For, by it, we experience a continual
deadness to sin, and a continual holiness of heart
and life.</p>

<p>For it must be clearly understood that Paul is not
asking us to fancy, or imagine, or hypothecate. He
is not telling us that if we believe a thing to be
true, the believing will make it true. He is not persuading
us to reckon without factors and with no result. The
factors in his direction are God&#8217;s promises
and commands, alike in the Old Testament and in the
New, urging His people to be holy, and promising to
make them so, and our acceptance of the provision
He has made for our cleansing, by faith, and then
by the reckoning alluded to, the result is secured.</p>

<p>In foggy or cloudy weather, mariners at sea are often
compelled to resort to what they term dead-reckoning.
Sometimes for days together, the sun is hidden by
clouds, and no observation can be taken with the usual
instruments for determining latitude and longitude.
Then the captain ascertains by the compass what direction
he is pursuing, and by the log, the rate at which
the ship is sailing, and thus by marking out his daily
advance on a chart, he is enabled, with astonishing
accuracy, to determine when and at what point he will
sight the shore toward which the voyage is directed.
What he reckons becomes real, when he tells the passengers,
&#8220;Within five minutes, we ought to see the Irish
coast,&#8221; followed within the specified time by
the cry from the lookout, &#8220;Land, ho!&#8221;</p>

<p>To the Christian believer, the Bible is both compass
and log and chart. Sometimes, he enjoys the witness
of the Spirit clear as the sunshine, assuring him
that he is going in the right direction, and informing
him as to his whereabouts in Christian experience,
but when not thus favored, he can still move on by
faith, he still has his compass and his chart, and
he can still employ the dead-reckoning, and go forward
with a holy trust that in due time he shall land in
the heavenly port. Praise the Lord.</p>

<p>To comment in detail upon all that the great apostle
of the Gentiles has written in reference to entire
sanctification would require a volume instead of a
single chapter. I must, therefore, content myself
with a few selections, and leave the reader to pursue
the subject for himself in the inexhaustible mine
of the Pauline Epistles.</p>

<p>In Romans 6:13, we have the best description of consecration
that is to be found anywhere. &#8220;Neither yield
ye your members as instruments of unrighteousness
unto sin; but yield yourselves unto God, as those that
are alive from the dead, and your members as instruments
of righteousness unto God.&#8221; And, again, in the
19th verse, &#8220;For as ye have yielded your members
servants to uncleanness and to iniquity, unto iniquity;
even so, now, yield your members servants to righteousness,
unto holiness.&#8221;</p>

<p>Here, the apostle clearly teaches us that consecration
is not the same thing as entire sanctification. The
one is an act proceeding from man to God, the other
is an act proceeding from God to man. It is man who
consecrates; it is God who sanctifies.</p>

<p>Perfect consecration is an entire surrender of a personal
human being to a personal God. The term members may
well be understood to include all bodily organs and
powers, all mental faculties and sensibilities, and
all appurtenances, such as time, money, influence,
culture, health, and, in short, the whole personal,
individual man, with all his belongings. The surrender
must be complete, absolute, unreserved and forever.
Body, soul, spirit, time, talents, possessions, all
that we have and all that we are must be His, wholly
His, and His to all eternity.</p>

<p>Such a consecration cannot be made by any one who
is not already a Christian believer. Paul informs
us, explicitly, that he is not calling upon sinners
&#8220;dead in trespasses and sins,&#8221; to consecrate
themselves, but upon converted persons, &#8220;those
who are alive from the dead.&#8221; How thankful we
ought to be that he has settled that point forever.
Sinners may repent, but only Christians can consecrate.
Whatever surrender the sinner may and must make in
order to be saved, the believer must make a broader,
deeper, fuller, more complete surrender of a different
character and for a different purpose. In repentance,
the sinner gives himself away as a dead sacrifice,
and his purpose is to receive pardon and life. In
consecration, the Christian yields to God his living
and regenerated faculties and powers, and his purpose
is that he may be sanctified wholly, filled with the
Spirit, and used to the utmost extent of his capacity
for the glory of God.</p>

<p>Consecration does not mean the giving up of our sins,
or vices, or depraved appetites, or forbidden indulgences.
We cannot consecrate our alcohol, or our tobacco,
or our opium, or our card-playing, or dancing, or
theater-going to God. He wants none of these things.
All actual and known sins must be abandoned at conversion.
Our consecration is for a deeper work, that is to
say, for the removal of inbred sin, which, after all,
is not accomplished by our consecration, though that
is an essential preliminary, but by the baptism with
the Holy Ghost and fire.</p>

<p>The essence of consecration is in the sentence, &#8220;Yield
yourselves unto God.&#8221; When you yield yourselves,
you yield everything else. All the details are included
in the one surrender of yourself. Changing the emphasis,
we may read again, &#8220;Yield yourselves unto God.&#8221;
Consecration is not to God&#8217;s service, not to
His work, not to a life of obedience and sacrifice,
not to the church, not to the Christian Endeavor, not
to the missionary cause, nor even to the cause of
God; it is to God Himself. &#8220;Yield yourselves
unto God.&#8221; Your work, your service, your obedience,
your sacrifice, your right place and your allotted
duty will all follow in good time.</p>

<p>Consecration is the willingness, and the resolution
and the purpose to be, to do, and to suffer all God&#8217;s
will. Its essence, already given in the words of Paul,
is given also in the words of the Saviour. &#8220;Not
My will but Thine be, done,&#8221; which is beautifully
versified by Frances Ridley Havergal, in the couplet,</p>

<p>&#160;&#8220;Take my will and make it thine,<br />
&#160;&#160;It shall be no longer mine.&#8221;</p>

<p>Consecration being a definite transaction, and made
once for all, does not need to be repeated unless
we have failed to keep it. To consecrate over and
over again is like a husband and wife marrying over
and over again. We are consecrated just as we are
married. The vow is upon us, and in the force of that
vow, we walk all our days. All we have to do is to
remember day by day that we are wholly the Lord&#8217;s,
and see to it that nothing is taken from the altar.
Those who have kept their consecration complete should
testify to its maintenance upon all suitable occasions,
and never deny it by word, deed or silence.</p>

<p>Many years ago, I saw a form of consecration in an
English periodical, which is here given very slightly
modified, and which has been adopted by many. Let
all my readers unite with the author in entering into
this personal yielding to God.</p>

<p>&#160;&#160;I am willing<br />
&#160;&#160;To receive what Thou givest,<br />
&#160;&#160;To lack what Thou withholdest,<br />
&#160;&#160;To relinquish what Thou takest,<br />
&#160;&#160;To suffer what Thou inflictest,<br />
&#160;&#160;To be what Thou requirest,<br />
&#160;&#160;To do what Thou commandest.<br />
&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;Amen.</p>

<p>In this connection, we may add that when the consecration
is complete, it becomes, comparatively, an easy matter
to believe. Entire sanctification like justification,
and, indeed, all other gospel blessings and experiences,
is to be received by faith. But so long as  the surrender
to God is not complete, faith refuses to act.</p>

<p>When all obstructions are removed by an act of heartfelt
and sincere consecration, then it becomes as natural
and as easy to believe as it is to breathe, after
everything that hinders breathing is removed from
the air passages. We hear much complaint among Christians
of a want of faith. If they only had more faith, they
imagine that all would be well. When the disciples
of old asked Jesus to increase their faith, He told
them, in effect, to use what they had. If it were only
a mustard-seed faith, He assured them that it would
remove mountains. And we may justly conclude that
the difficulty with most seekers after entire sanctification
is not in a want of faith so much as in an incomplete
surrender. The carnal mind dies very hard. It attaches
itself to one worldly thing or another, and refuses
to be sundered from what it loves, and while this
is the case, the individual cannot believe that God
gives him the unspeakable blessing of heart purity.
But when all the preliminaries have been attended
to, and there is nothing else needed but to trust
in Jesus, then faith can appropriate His promises,
and in so doing realize their fulfillment.</p>

<p>Another class of seekers is very much concerned about
the witness of the Spirit to assure them that the
blessing has been received. Probably in these cases
the very point that has not yet been consecrated to
God is the feeling, or the witness, which they so
much desire. &#8220;It often happens,&#8221; says
Dr. G. D. Watson, &#8220;that a patient, who has been
cured of some contagious disease, has to have a certificate
on leaving the hospital. In such a case the certificate
does not cure him, but certifies that he is cured.
How absurd for a patient just entering the hospital
to clamor for his health certificate before receiving
the doctor and taking the remedies. In like manner,
it is useless for a seeking soul to be clamoring for
the witness and waiting for the feeling before receiving
Jesus and fully trusting Him for the cure. We are
not to trust in the experience, but the Saviour who
imparts the experience.&#8221;</p>

<p>Let us now return to Paul. In his first epistle to
the Corinthians, second and third chapters, he tells
us of three classes of persons: the natural man, the
spiritual man, and the babe in Christ. The natural
man, he tells us, receiveth not the things of the Spirit
of God; they are foolishness unto him; neither can
he know them, because they are spiritually discerned.
Such is a description of the unregenerate wherever
and whenever they are found. Their standard of judgment
is not that of the Holy Spirit. They are blind to
the truth of God and deaf to the story of salvation.
Being without spiritual life they are, of course,
without spiritual judgment. And yet, just such persons
are in all our churches, and the number is by no means
small. And often it strangely happens that these are
the very individuals who are noticeably forward in
expressing their opinions on the right way of managing
a church. Fine and costly edifices, artistic music,
entertainments and theatricals, eloquent preaching
or lecturing, something to be proud of and to draw
the crowd&#8212;&#173;these are the things which in
their view make the church of their choice a success;
but as for the conversion of sinners, as for the spread
of the gospel at home and abroad, as for the sanctifying
of believers, as for the things of the Spirit of God,
they are foolishness unto them. What they need is a
deep and pungent conviction, a true repentance, a living
faith and a sound conversion. May God hasten it in
His time.</p>

<p>&#8220;He that is spiritual,&#8221; says our apostle,
&#8220;judgeth or discerneth all things, yet he himself
is judged or discerned of no man.&#8221; The spiritual
man is the man who has been baptized with the Spirit
and filled with the Spirit, and in whom the Spirit
abides as an ever-present Guide, Comforter and Friend.
In short, he is the man who is wholly sanctified and
saved to the uttermost. I should not, of course, affirm
that such a one is always remarkable for depth or
soundness of judgment, for, as his religion is in
his heart rather than in his head, the heart may be
perfect while the head may be weak. And yet holiness,
or rather the Holy Spirit dwelling in the heart, does
have a wonderfully illuminating influence upon the
understanding. And the spiritual man, however many
things he may be ignorant of, does understand the condition
of the natural man, because he has been there, while
he is not understood by the natural man because the
latter has not been where he is. And the same is true
of the relation of the spiritual man to the carnal
Christian or babe in Christ. He, also, is understood
by one who has the Spirit, while he is himself incapable
of judging or discerning the position of the latter.</p>

<p>Paul assures the Corinthians that they are &#8220;yet
carnal,&#8221; and still he asserts that they are
&#8220;babes in Christ.&#8221; Such persons, and their
name is legion in all denominations of Christians,
are not wholly natural, neither are they wholly spiritual.
They are babes in Christ, and, therefore, they may
thank God that they are in Christ. They are converted,
they are believers, they are disciples, they are justified;
but they are not wholly sanctified, and not wholly
delivered from the carnal mind. Their state is a mixed
one, partly spiritual, partly carnal.</p>

<p>Oh, let such as these make an immediate and complete
and irrevocable consecration to God, and let them
ask for the baptism with the Holy Ghost and receive
Him by faith in His sanctifying and empowering offices,
that so they may become, not partly, but wholly spiritual.
Oh, that spiritual men and women may increase and
abound in all our  churches. Amen.</p>

<p>In 2 Corinthians, 7:1, the apostle of the Gentiles
bases the experience of entire sanctification on the
glorious promises of God. &#8220;Having, therefore,
these promises, dearly beloved, let us cleanse ourselves
from all filthiness of the flesh and spirit, perfecting
holiness in the fear of God.&#8221; To cleanse ourselves
is shown by the Greek tense to be an act done definitely
and once for all. It means, therefore, to put ourselves
under the conditions of cleansing by a definite act
of consecration to God. It means to place ourselves
in co-operation with the Holy Spirit, who is distinctively
the Sanctifier and Cleanser. It means, also, that
we are to seek and find the baptism with the Holy
Ghost and with fire, in order that our hearts may be
purified by faith, and then to continually avoid all
sources of temptation and all incentives to evil,
so far as we may; and continuously realize and experience
the holiness which Christ has instantaneously wrought
in our souls through His Holy Spirit. Filthiness of
the flesh signifies undue indulgence of sensual appetites,
as in gluttony, drunkenness and licentiousness, which
was probably very prevalent at Corinth. Filthiness
of the spirit is illustrated by idolatry and pride,
nor must we forget that the spirit is often polluted
also through pampering the body.</p>

<p>Paul&#8217;s wonderful prayer in Ephesians 3:14-21,
has been so admirably treated of by Dr. Daniel Steele,
that I shall content myself with referring the reader
to his book on &#8220;Love Enthroned,&#8221; page 123,
and pass on. A single remark, however, may properly
be made. That prayer, undoubtedly, embodies all that
we mean by entire sanctification and the filling of
the Spirit and more.</p>

<p>In 1 Thess. 5:23, we have another prayer of the great
apostle in which entire sanctification is expressly
petitioned for. &#8220;And the very God of peace sanctify
you wholly: and I pray God your whole spirit and soul
and body be preserved blameless unto the coming of
our Lord Jesus Christ. Faithful is he that calleth
you, who also will do it.&#8221; The very form of
the expression in the first clause indicates that it
is possible to be sanctified wholly and possible to
be sanctified partially. All Christians are cleansed
from the pollution of sins committed, that is to say,
from the pollution they have acquired by actually
sinning. And thus the Corinthians are addressed by
Paul as sanctified, although, manifestly, many of
them were not holy in heart and life. On the other
hand, the apostle prays that the Thessalonians may
be sanctified wholly, although as a church they were
already in a healthy and prosperous condition, the
only exception being a few members who were too neglectful
of their outward business and too much disposed to
be busy-bodies. So we may conclude, without hesitation,
that all Christians are partially sanctified, while
many good Christians are not wholly sanctified.</p>

<p>But provision was made in the gospel for the entire
sanctification of all believers, otherwise Paul would
not have prayed for it. And not only for their entire
sanctification as a definite, instantaneous act of
God, as shown by the Greek tense, but, also, for their
continual preservation in blamelessness, though not
in faultlessness, until the coming of our Lord Jesus
Christ. And lest they should stagger through unbelief
he adds, &#8220;Faithful is He that calleth you. You
are not to do it. He will do it for He is able.&#8221;</p>

<p>And this experience extends to the whole man, the
spirit which takes hold of and communes with God,
the soul with its emotions, affections, desires and
volitions; the body with its appetites and its powers
all made holy and preserved holy. Glory!</p>

<p>One more citation only and I will leave the reader
to his own researches in the rich storehouse of the
Pauline writings. Taking it for granted that Paul
is the author of the Hebrews, let us read chapter
7:25 of that profound epistle. &#8220;Wherefore, he
is able, also, to save them to the uttermost that
come unto God by Him, seeing He ever liveth to make
intercession for them.&#8221; To the uttermost refers,
undoubtedly, not only to time but to quantity. It
means entirely, perfectly, altogether, through and
through. And if he is able he is also willing. Oh,
that all my readers, with the writer, may praise God
now and evermore for salvation from the uttermost
to the uttermost. Amen.</p>

<h1><a name="#8">Chapter VIII.</a></h1>

<h2>Entire Sanctification as Taught by Peter.</h2>

<p>In the first place, Peter sanctioned all the writings
of his beloved brother, Paul, and this probably at
a period when Paul was either dead or separated from
his ministerial work by imprisonment. There is a tradition
that both the apostles were put to death on the same
day at Rome, the one by crucifixion, choosing himself
to have his head downward because unworthy to die
just like his Master&#8212;&#173;the other by beheading,
because he was a Roman citizen, which was deemed, at
Rome, too honorable a position to be subjected to
the ignominious death of the cross. Even if this should
be true, yet Peter&#8217;s second epistle, in which
he endorses Paul&#8217;s teachings, and gives to his
writings the same authority as to the rest of the
Bible, seems to have been written but a short time
previous to his own martyrdom. The mature judgment
of Peter, therefore, was that Paul was an inspired
writer of Scripture, and that what he had given to
the churches through his epistles, and left as a permanent
legacy for the church universal, is to be received
as gospel truth. And this will apply to his copious
and frequent allusions to entire sanctification, as
well as to the various other subjects treated of by
his inspired pen. On the subject of holiness, therefore,
Peter and Paul are as one; and we need not be surprised
that in the very first sentence of his first epistle,
he addresses the Christians of the Jewish dispersion
in Asia Minor&#8212;&#173;though by no means excluding
the Gentile converts&#8212;&#173;as elect according
to the fore-knowledge (not predestination) of God
the Father through sanctification of the Spirit, which
must include entire as well as partial sanctification,
unto (not unconditional happiness or misery,) but unto
obedience and sprinkling of the blood of Jesus Christ.
Thus, in one grand outburst of salutation from his
glowing heart, he associates sanctification of the
Spirit, the blood of sprinkling, and the obedience
of faith. Neither Peter nor Paul stops in the midst
of his earnest appeals to men&#8217;s hearts, in order
to give a lecture on Systematic Theology, but both
scatter seed-thoughts all over their inspired pages,
which are abundant in fruitage to the candid and reflecting
mind. And right here we remark that Paul to the Thessalonians
employs the same expression, sanctification of the
spirit, in connection with belief of the truth, and
thus putting the apostle of the circumcision by the
side of the apostle of the uncircumcision we have
sanctification by the blood of Jesus, sanctification
by faith, sanctification by the Holy Ghost, and even
in a subordinate sense, sanctification by obedience,
and all this without the slightest inconsistency or
contradiction.</p>

<p>And as Peter starts out by calling God&#8217;s people
to holiness, he continues by reminding them that their
hope is to be fixed upon &#8220;an inheritance incorruptible
and undefiled and that fadeth not away, reserved in
heaven for you.&#8221; What more natural than that
those who are expecting to inherit a holy heaven,
should themselves seek while here to become a holy
people? Surely we should desire a meetness for our
inheritance as well as a title to it.</p>

<p>After speaking of the &#8220;trial of their faith
being much more precious than of gold which perisheth,&#8221;
the apostle utters forth an imperious call to entire
sanctification. &#8220;But as He which hath called
you is holy, so be ye holy in all manner of conversation;
because it is written, Be ye holy, for I am holy.&#8221;
Thus he quotes from the words of the great lawgiver
in Leviticus&#8212;&#173;that Moses, whom all Jews have
delighted to honor, and shows at a glance that the
Old Testament, as well as the New, bears witness to
the holiness of God, and makes that fact a sufficient
reason for the command and requirement that His people
should be holy, also.</p>

<p>Our Heavenly Father, then, is a holy God and dwells
in a holy heaven. Is it not most reasonable and most
fit that He should require all who are to dwell with
Him forever in that holy place, to be holy also? And
in order to find an abundant entrance into that everlasting
kingdom, we must be made holy while still clothed
in flesh and sojourning upon earth. Nothing that is
not already pure and holy can pass through the gates
of pearl into the eternal city, the New Jerusalem.</p>

<p>Holiness is what constitutes the family likeness between
our Father in heaven and His children both on earth
and in heaven. A lady was accosted in the streets
of a western city by a stranger, who asked her if
she was not the daughter of such a one, naming him.
She replied, with some surprise at the question, in
the affirmative. &#8220;I knew you,&#8221; said the
gentleman, &#8220;by your resemblance to your father
who was my particular friend twenty-five years ago,
away back in the State of Maine.&#8221; And the lady
was delighted that the lineaments of her father&#8217;s
countenance were so impressed upon her own that she
should thus be recognized even by one who had never
seen her before as her father&#8217;s child.</p>

<p>Ah! beloved, have we the likeness of our Heavenly
Father so imprinted upon our faces and upon our walk
and upon our conversation that all who know Him shall
recognize His features in us? Oh, for more of the family
likeness which shall stamp us as sons of God wherever
we are and whatever we do. &#8220;Be ye holy, for
I am holy.&#8221;</p>

<p>In comparison with the precious &#8220;blood of Christ&#8221;
Peter characterizes silver and gold, which men call
precious metals, as &#8220;corruptible things,&#8221;
and then gives the striking exhortation, &#8220;Seeing
ye have purified your souls in obeying the truth through
the Spirit unto unfeigned love of the brethren, see
that ye love one another with a pure heart fervently,&#8221;
and all this on the basis of the new birth which they
had already received &#8220;of the incorruptible seed
by the word of God.&#8221;</p>

<p>Why, Peter, although a fisherman and an unlearned
and ignorant man, yet when thou writest under the
inspiration of the Holy Ghost, it is almost as hard
to keep up with thee as with thy beloved brother, Paul!</p>

<p>See how holiness is, as it were, piled up and repeated
in various ways in the sentence quoted above. (1),
&#8220;Ye have purified your souls.&#8221; Yes, and
it was Peter who spoke before the council at Jerusalem
in reference to Cornelius and his household, and said
that God &#8220;put no difference between us and them,
purifying their hearts by faith.&#8221; The word &#8220;purify&#8221;
is derived from a Greek root which means &#8220;fire.&#8221;
Souls are purified by the fire of the Holy Spirit,
and the result is a continual &#8220;obeying the truth,&#8221;
and (2), the positive side of this purification is
&#8220;unfeigned love of the brethren,&#8221; and this
is love with a pure heart and fervent, the same love
which John calls perfect love, and the standard of
which is in the words of the Lord Jesus, &#8220;As
I have loved you that ye also love one another.&#8221;</p>

<p>Was ever more holiness crowded into a single verse?
Peter had never been to a Theological Seminary, but
he had listened through three eventful years to the
blessed teachings of the Lord Jesus, and he had been
filled with the Holy Ghost on the day of Pentecost,
and without aiming at system or explanation, he has
compressed more sound theology into a single verse
than we find in many a voluminous treatise and many
a lengthy commentary and many an eloquent sermon.</p>

<p>And then in the rapturous eloquence of inspiration
he tells us how to grow in grace. &#8220;Wherefore,
laying aside all malice and all guile, and hypocrisies,
and envies, and all evil speakings, as newborn babes
desire the sincere milk of the word, that ye may grow
thereby,&#8221; and his last exhortation at the end
of the second epistle is, &#8220;But grow in grace
and in the knowledge of our Lord and Saviour, Jesus
Christ.&#8221;</p>

<p>Peter, by no means, teaches us that we grow into grace,
or that we grow into entire sanctification. We first
become receivers, and get grace before we can grow
in it, and we must first receive entire sanctification
before we can grow in it. Like all other gospel blessings,
this is the gift of God, and is forever, therefore,
unobtainable by any process of growth. But Peter says
in effect, in order to grow in grace you must do two
things. (1), Lay aside everything that hinders growth,
specifying malice, guile, hypocrisies, envies, evil
speakings. Now it is plain as the sun at noon-day that
all these things are the fruits of the carnal mind.
And so in a single thought the exhortation is to lay
aside, or put off, or give up to destruction, the
depravity of our nature, the inbred sin which doth
so easily beset, and which so long as it exists, will
be an insuperable hindrance to all rapid and symmetrical
growth, and (2) desire, and of course, partake of
the sincere milk of the word. Ah, here is wisdom,
the secret of successful growth, in the spiritual as
in the natural world, is first to become healthy,
and then to take plenty of nourishment. Holiness is
spiritual health, and implies the absence of inbred
sin which is always spiritual disease. The child that
is healthy and gets plenty of pure milk will grow
and develop rapidly. The time will soon come when
he can eat and digest meat and still strengthen and
expand his physical organism on this richer diet, and
thus he will finally become a large and strong man.
But the child may be healthy and still not grow because
it is starving for want of food. Or, it may have plenty
of the most wholesome food and still not grow because
disease prevents it from assimilating the nourishment.
Sound health and plenty of food, with proper exercise,
are the essentials of the right kind of growth. Now
the Holy Bible contains not only milk for babes, but
strong meat for strong men. It has been remarked by
another that if Christians would be giants they must
eat giants&#8217; food. And the essential requisite
for appropriating either the milk or the meat is to
have a sound spiritual constitution and that means
simply entire sanctification. Peter is right again.
We grow by the sincere milk of the word after we have
gotten rid of that which always and everywhere obstructs
true  growth.</p>

<p>Of course my reader will not understand me to say,
any more than Peter himself says, that we experience
growth in grace simply by a head knowledge of the
Holy Scriptures. I do not forget that it is not the
written word but the Eternal Word, the Lord Jesus Christ
Himself, who is the bread of life. Nor do I forget
that we feed upon His broken body and His shed blood,
not by intellect, not by reason, not by culture, not
by learning, but by faith.</p>

<p>But after all it is the Bible, or rather it is Bible
truth, whether presented on the pages of inspiration
or in the preached word, which is the great instrumentality
employed by the Holy Spirit, in bringing men to Christ,
and in feeding and nourishing and strengthening and
edifying the church which has thus been gathered to
Him. And so both Peter in speaking about the &#8220;sincere
milk of the word,&#8221; and Paul in referring to
the &#8220;strong meat,&#8221; by which term he characterizes
the deeper spiritual truths of revelation, are leading
us to Jesus, the true bread, the living bread, the
bread of life.</p>

<p>Our apostle passes next to a most glowing description
of the Christian priesthood, and again the leading
idea of holiness flashes from his pen, &#8220;Ye also,
as lively stones, are built up a spiritual house, an
holy priesthood, to offer up spiritual sacrifices acceptable
to God by Jesus Christ.&#8221; Again, &#8220;Ye are
a chosen generation, a royal priesthood, an holy nation,
a peculiar people.&#8221; Here is our title of nobility,
beloved, and who of us would exchange it for an earldom,
or a dukedom or a kingdom? Not I at least.</p>

<p>The Jews of old received spiritual blessing very largely,
and even temporal blessing also, through the mediation
of an outward priesthood. And the family of priests
were chosen and ordained of God Himself. &#8220;No
man taketh this honor unto himself but he that is called
of God, as was Aaron.&#8221;</p>

<p>But under the Christian dispensation all God&#8217;s
saved people are priests as well as kings, and the
sacrifices which they offer are spiritual sacrifices,
the body as a living sacrifice to be consumed like
a whole burnt offering in His service, &#8220;the
fruit of the lips giving thanks to His name,&#8221;
and the doing good and communicating, that is to say,
a life rich in faith and good works, such are the
sacrifices with which God is well pleased. But to
be a Christian priest in the sense here described
must involve and does involve the idea of entire sanctification.
Peter&#8217;s words will not allow us to doubt that
the priesthood of believers is a &#8220;holy priesthood.&#8221;</p>

<p>Afterwards, the chief of the apostles exhorts his
readers to take ill treatment patiently when they
have to suffer, not for doing wrong but for doing
well, and reminds us of the example of Christ, &#8220;Who
did no sin, neither was guile found in His mouth;
who when He was reviled, reviled not again; when He
suffered, He threatened not, but committed Himself
to Him that judgeth righteously; who His own self bare
our sins in His own body on the tree, that we, being
dead to sins, should live unto righteousness,&#8221;
winding up with a terse expression of the great doctrine
of the atonement &#8220;by whose stripes ye were healed.&#8221;</p>

<p>Paul would have us &#8220;dead to sin&#8221; by reckoning.
Peter would have us &#8220;dead to sins&#8221; by
making no response to the suggestions of Satan or the
temptations which he may present to us. To be dead
either to sin within us or to sins without us, implies
holiness of heart, that is, entire sanctification.
Praise the Lord for the perfect agreement of His two
great apostles in regard to this glorious doctrine.</p>

<p>Still further, Peter speaks of the &#8220;holy women&#8221;
of old, and exhorts Christian women to be like them,
particularly in adorning themselves not with gay attire,
but with inward and spiritual graces. And in his second
epistle, he alludes to &#8220;holy men of God,&#8221;
speaking through the Old Testament as they were moved
by the Holy Ghost. And here we have the best possible
definition of inspiration, in regard to which volumes
have been written, and very different views expressed
by equally learned and candid men. But what can be
more satisfactory to the humble, Christian mind than
just to feel that when he reads his Bible, he is perusing
the words of &#8220;holy men of God who spake as they
were moved by the Holy Ghost.&#8221; Such a mind will
find no difficulty about inspiration.</p>

<p>In the last chapter of his second epistle, Peter rebukes
the unbelief of the scoffers, who then believed, and
whose successors still believe that the present order
of the material universe will continue for an indefinite
period, if not, indeed, forever. He assures us that
the Lord has not forgotten, that He is not slack concerning
His promises, but that the very reason why the sinful
world has been spared so long is because of God&#8217;s
long suffering and mercy, &#8220;not willing that any
should perish, but that all should come to repentance.&#8221;
And, then, having declared that the heavens and the
earth which are now, are reserved unto fire, that
the day of the Lord shall come as a thief in the night,
that the elements shall melt with fervent heat, the
earth also and the works that are therein shall be
burned up, he exclaims with most appropriate words,
&#8220;Seeing then, that all these things shall be
dissolved, what manner of persons ought ye to be in
all holy conversation and godliness,&#8221; and this
in order &#8220;that ye may be found of Him in peace,
without spot and blameless.&#8221;</p>

<p>Praise the Lord for the doctrine of entire sanctification
as taught by the apostle of the circumcision. Amen.</p>

<h1><a name="#9">Chapter IX.</a></h1>

<h2>Entire Sanctification as Taught by John.</h2>

<p>John, before Pentecost, was emphatically a Son of
Thunder. He could forbid a man to cast out devils
in the name of Jesus, because the man was not of his
own particular fold. He was ready to imitate Elijah
by calling down fire from heaven to destroy the Samaritans
who would not extend the rites of hospitality to his
Master. He was eager to have the highest possible
place in the coming kingdom of his Lord, and this at
whatever cost. But after Pentecost, John was <i>par
excellence</i> the apostle of love. Not that his
character became anything like putty. He could still
rebuke evil and denounce Diotrephes, and forbid the
elect lady to receive or countenance any who did not
uphold the true, sound doctrines of the gospel. He
was still a son of thunder against heresy and immorality,
but he was preeminently, after his baptism with the
Holy Ghost, a son of consolation. His soul seems absolutely
absorbed in the love of God, and his exhortations
to the churches, seemed all to concentrate in two
special points, love God and love one another. His
heart was made perfect in love on the day of Pentecost,
and he never lost the blessed experience. He retained
the blessing because he retained the Blesser. The
Holy Comforter was his abiding guest and keeper.</p>

<p>The gospel of John contains many of the most profound
and spiritual truths that ever fell from the lips
of the Lord Jesus. And the only distinction which
John accords to himself, and that always with the
greatest modesty and humility, is &#8220;the disciple
whom Jesus loved.&#8221;</p>

<p>He begins his gospel with a sublime assertion of the
Deity and pre&#235;xistence of Christ as the Eternal Word,
then tells of the incarnation, how the Word became
flesh, and we beheld His glory, how although He was
the Light of the world, yet the world knew Him not,
and though He came unto His own (the Jews) yet His
own received Him not, but as many as did receive Him,
whether Jews or Gentiles, to them gave He power to
become the children of God, and this through a new
birth, not of human blood, or title, or pedigree,
not of man in any way whatever, but of God. It is
not sufficient, therefore, to be a child of God by
creation, which, indeed, all men are, but by adoption,
by the reception of the Divine nature by birth. And
this new birth is more fully unfolded to the Jewish
Sanhedrist, Nicodemus, both as to its necessity and
its nature. &#8220;Ye must be born again.&#8221; &#8220;The
Son of man must be lifted up.&#8221; The new birth
is of water and the Spirit. The water is the water
of life, the gospel offered freely to all, with its
cleansing and refreshing and vivifying properties
so well symbolized by water, and the Holy Spirit is
the effective personal agent by whom the regeneration
is wrought in the heart of the penitent sinner, though
His operations may be as inexplicable as the wind,
which bloweth where it listeth, and is known only
by its results. Then we have the hinge-text of salvation,
&#8220;God so loved the world that He gave His only
begotten Son, that whosoever believeth in Him should
not perish but have eternal life.&#8221; Thus, in
this marvelous discourse with Nicodemus, we have God&#8217;s
love or God&#8217;s grace as the source of our salvation,
Christ crucified as the ground of it, and the Holy
Spirit as the Divine Agent of its accomplishment.
Glory be to the Triune God.</p>

<p>Not only the discourse of our Lord with Nicodemus
on the new birth, but His discourse, also, with the
woman of Samaria on true worship is given by John
alone. It is remarkable that not to a Jewish Rabbi,
not to the Scribes and Pharisees, not to a Jew at
all, but to a heathen or semi-heathen woman, Jesus
made the first recorded, positive declaration of His
Messiahship, and showed her that as God is a Spirit,
so they that worship Him must do so, not in any specific
locality, such as Jerusalem or Mount Gerizim, and
not by any prescribed form or any outward ritual, 
but in spirit and in truth. No wonder that her heart
was immediately and completely captivated by so grand
and glorious a revelation, and that, at once, she
left her waterpot and went her way to become a preacher
of righteousness to her fellow-townsmen.</p>

<p>Passing over the fifth chapter, with the appeal to
the Jews to search the Scriptures and the assurance
that they testified of Him; and the sixth chapter,
with its story of complete self-abnegation, when after
a stupendous miracle, the people were disposed to
take Him by force and make Him a king, but He departed
into a mountain Himself alone, and the next day, the
wonderful discourse upon the bread of life, which sifted
away from Him a large proportion of those who had been
so ready to  proclaim Him King, and brought out of
the core of His heart those pathetic words to the
twelve, &#8220;Will ye also go away?&#8221;, we come
to the seventh chapter and the feast of Tabernacles,
at which, on the occasion of the priest pouring water
from the pool of Siloam, out of a golden pitcher into
a trumpet-shaped receptacle above the altar, amid the
rejoicings of the people, Jesus stood and cried, &#8220;If
any man thirst let him come unto Me and drink.&#8221;
&#8220;He that believeth on Me, as the Scripture hath
said, from within him shall flow rivers of living water.&#8221;
The Scripture referred to is, probably, Isaiah 58:11,
and, perhaps, other similar passages. &#8220;And the
Lord shalt guide thee continually, and satisfy thy
soul in drought, and make fat thy bones, and thou shalt
be like a watered garden and like a spring of water,
whose waters fail not.&#8221;</p>

<p>But the beloved disciple himself gives us an extremely
valuable inspired commentary on these words of the
Lord Jesus, in order that readers in all ages might
make the true spiritual application which is intended
by them. &#8220;But this spake He of the Spirit which
they that believe on Him should receive, for the Holy
Ghost was not yet given, because that Jesus was not
yet glorified.&#8221; These remarkable words seem
to clearly imply that notwithstanding the presence
and operation of the Spirit in the former dispensations
of God&#8217;s grace, yet He was to be poured out
on all God&#8217;s children under the gospel in a sense
and to an extent, which so far transcends the highest
manifestation of His power in Old Testament times
that in comparison it is said the Holy Ghost was not
yet given, or, literally, the Holy Ghost was not yet.
And this wondrous outpouring was to be after the glorification
of Jesus and as a consequence of that glorification.
So that Pentecost, with its untold wealth of privilege,
could not be realized till after the death, resurrection
and ascension of the Lord Jesus Christ.</p>

<p>And we are clearly informed that what the church of
the hundred and twenty received on the day of Pentecost,
namely, the purifying of their hearts by faith and
the enduement of power, that is to say, entire sanctification,
with all its blessed accompaniments, was not a privilege
confined to apostolic times, and to the opening of
the Holy Ghost dispensation; for Peter boldly assured
the wondering multitude that the promise of the same
blessed experience &#8220;is to you and to your children
and to all that are afar off, even as many as the Lord
our God  shall call.&#8221; And thus it is for the
church and for every individual believer, until Christ
Himself shall come again. God help all Christians
everywhere to see and to believe and to realize it.
Amen.</p>

<p>In the eighth chapter, we are told how Jesus showed
the slavery of sin. &#8220;Every one that committeth
sin is the bond-servant of sin,&#8221; and coupled
with this the glorious announcement that, &#8220;If
the Son, therefore, shall make you free, ye shall
be free indeed.&#8221; Yes, Jesus came to free us not
simply from the guilt and the condemnation and the
penalty of sin, but from that which brings guilt and
condemnation and penalty, even from sin itself.</p>

<p>Here is true Christian liberty, and it does not mean
license, it does not mean do as you please, it does
not mean the liberty of making your own choices, but
it does mean be pleased with what pleases God, and
in this manner after all you will do as you please,
it means the glad acceptance of God&#8217;s choices.
And so, after all, you do have your own way because
it is God&#8217;s way, it means liberty and choice
to do everything right and nothing wrong, or to do
right in all directions and wrong in none. May God
bring all His children out of slavery and into freedom
for Jesus&#8217; sake.</p>

<p>In the memorable discourse of the Lord Jesus with
His disciples at the last supper, as given by John
in the 14th, 15th and 16th chapters of his gospel,
He told them of the blessed Comforter, &#8220;which
is the Holy Ghost,&#8221; whom the Father would send
in His name, and as to the method of His coming He
says, &#8220;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.&#8221; Here, I think,
beyond a doubt, that the &#8220;We&#8221; refers to
the Father and the Son, and the manner of Their coming
and indwelling in the heart of the believer is through
Their representative, the Holy Spirit. And if this
be true, how is it possible that such a heart in which
Father, Son and Holy Ghost abide, should not be sanctified
wholly?</p>

<p>In his first Epistle, the beloved apostle develops
beautifully the doctrine of perfect love. He declares
that God&#8217;s children must not walk in darkness
or sin, and that those who do so cannot, truthfully,
claim to have fellowship with Him. &#8220;But if we
walk in the light, as He is in the light, we have
fellowship one with another,&#8221; (which implies
fellowship with God)&#8221; and the blood of Jesus
Christ, His Son, cleanseth from all sin.&#8221;</p>

<p>This is a very striking and all-important statement.
The verb is in the present tense, and denotes a present
and a continuous action. It cleanseth persistently
and continuously. You trust in Jesus this moment,
and the blood cleanseth now, another moment and it
cleanseth, and thus on, without intermission or cessation.
And the cleansing is from all sin, sin committed and
sin inbred, sin in act, word or thought, sin outward
and sin inward, sin open and sin secret, sin of knowledge
and sin of ignorance, literally and truly all sin.
If this does not mean entire sanctification, what
use is there in language as an expression of thought?
Surely none.</p>

<p>But the objection is strongly urged by some that the
next verse assures us that &#8220;If we say that we
have no sin we deceive ourselves and the truth is
not in us.&#8221; But why sunder this verse from its
appropriate connections? Were there not Pharisees
in the time of Christ who would not admit that they
were sinners, and would not accept the baptism of
repentance from John the Baptist? And did not the Apostle
John live to see the germs of incipient gnosticism
showing themselves in the church, assuming, like modern
Christian science, that all evil is in matter, the
soul is immaculate, and some Gnostics even believing
that it was possible to have fellowship with God while
living in all kinds of sensual indulgence and licentiousness,
and moreover denying the reality of the incarnation
of Christ, as also of the crucifixion and resurrection?
These were the Docetists or Phantasiasts, so well
described by Longfellow:</p>

<p>&#160;&#8220;Ah, to how many faith has been<br />
&#160;&#160;No evidence of things unseen,<br />
&#160;&#160;But a dim shadow, which recasts<br />
&#160;&#160;The creed of the Phantasiasts,<br />
&#160;&#160;For whom no man of sorrows died:<br />
&#160;&#160;For whom the tragedy divine<br />
&#160;&#160;Was but a symbol and a sign,<br />
&#160;&#160;And Christ a phantom crucified.&#8221;</p>

<p>Now John in the passage referred to, tells us that
on certain conditions it is possible to experience
through the blood of Christ, which means simply the
merits of His atoning and vicarious sacrifice, a 
complete cleansing from all sin, and then turning to
those who deny that they are sinners, he exclaims,
and if we say that we have no sin, and therefore do
not need this cleansing, and can do without this atonement,
then we deceive ourselves and the truth is not in us.
How much more rational is such an interpretation than
the exposition which makes one verse contradict the
other, and represents the apostle as first assuring
us that we may be cleansed from all sin, and then
declaring in effect. &#8220;But be sure to remember
that this cleansing is never really affected, and
you are never really without sin.&#8221;</p>

<p>There are so many rich and blessed teachings in this
epistle that we must needs make selection and leave
many passages to be carefully and prayerfully pondered
by the reader, with the assurance that there is very
much gold to be found for the digging; but we would
call attention in a special manner to John&#8217;s
description of perfect love. &#8220;There is no fear
in love; but perfect love casteth out fear, because
fear hath torment. He that feareth is not made perfect
in love.&#8221;</p>

<p>It is clearly to be inferred from these expressions
that whilst all Christians do and must love God, yet
there is a stage denominated perfect love, which many
Christians have not yet reached. And this stage of
religious experience is marked distinctly by the absence
of fear. Most certainly our apostle does not mean
for us to understand that we shall ever get beyond
that reverential and filial fear, which is the right
and proper accompaniment of our childlike relation
to our Heavenly Father. But he specially describes
the fear that will be gotten rid of as tormenting
fear, and this fear he declares that &#8220;perfect
love casteth out.&#8221; Now we can readily see the
reasonableness of this statement. Fear about the future,
whether as to temporal or spiritual things, fear of
evil tidings, fear of man, fear of death, in short,
all tormenting fear is caused by the presence of inbred
sin. As a matter of course, therefore, when sin is
cast out, fear is cast out with it. Now perfect love
is the positive side of entire sanctification; it
implies the absence of inbred sin and the unmixed
love of God occupying the soul. Such love, therefore,
most truly must cast out fear.</p>

<p>The impenitent sinner neither fears nor loves God.
The awakened sinner fears him, but does not love Him.
The justified believer both fears and loves. Sometimes
the fear is in the ascendant and sometimes the love.
The entirely sanctified believer loves with all his
heart, and has no tormenting fear. Praise the Lord.</p>

<p>And the beloved apostle instructs us also as to the
method of obtaining the blessing of perfect love.
It is by the prayer of faith, and the prayer of faith
involves the idea of a preceding entire consecration.
&#8220;For,&#8221; says John, &#8220;if our heart condemn
us, God is greater than our heart,&#8221; which probably
signifies that He also will condemn us, and, therefore,
we cannot utter a believing prayer for such a blessing
as entire sanctification while we are not wholly given
up to the Lord, for while that is our case, our heart
will continue to condemn us.</p>

<p>But he continues, &#8220;If our heart condemn us not,
then have we confidence towards God.&#8221; And again,
&#8220;This is the confidence that we have in Him,
that if we ask anything according to His will, He heareth
us; and if we know that He hear us, whatsoever we
ask we know that we have the petitions that we desired
of Him.&#8221;</p>

<p>Nowhere is the philosophy of the plan of full salvation
more beautifully portrayed than in these precious
words. We are shown here that (1), the seeker of entire
sanctification must be wholly consecrated to God.
(2), That he must pray in faith. (3), That he must
pray according to God&#8217;s will. (4), That then
he may know that he has the very thing he asks for.
Here is wisdom. Let every seeker act upon it. Amen.</p>

<p>Nor does John leave us in doubt as to the witness
of the Spirit to our conscious cleansing. &#8220;If
we love one another&#8221; (i.e. with a true and pure
and unselfish and self-sacrificing Christian love)
&#8220;God dwelleth in us and His love is perfected
in us.&#8221; &#8220;Hereby know we that we dwell
in Him and He in us, because He hath given us of His
Spirit.&#8221; Now to have God&#8217;s love perfected
in us, and to have Him to dwell in us, can mean nothing
less than entire sanctification, and we know this,
as John tells us, by His Spirit. We have, therefore,
the witness of the Spirit to perfect love as well
as to adoption.</p>

<h1><a name="#10">Chapter X.</a></h1>

<h2>Entire Sanctification as Taught by James and Jude.</h2>

<p>James and Jude were brothers. They were also &#8220;brethren
of the Lord.&#8221; Whether this expression means
actual brothers, namely, children of Joseph and Mary,
or whether it means only cousins, also whether these
two men were apostles or not, are questions which I
leave to the Biblical critics. Receiving without argument
their respective epistles as belonging to the inspired
canon, I am to inquire what their teaching is in reference
to the one theme of this book, that is, entire sanctification.</p>

<p>James, as a writer, is intensely practical. As Bishop
of Jerusalem he presided specially over the Jewish
Christian Church, and his epistle is addressed &#8220;to
the twelve tribes which are scattered abroad,&#8221;
<i>i.e</i>., to the Jews of the Dispersion, primarily,
no doubt, to the Christian Jews, but also secondarily
and by way of warning to the unconverted Jews. James
was &#8220;zealous of the law.&#8221; He fully agreed
with Paul and with Peter that the yoke of circumcision
and the Mosaic law was not to be imposed upon the
Gentile Churches, but he, no doubt, strongly insisted
that Jewish converts should be still very careful to
observe the outward law. His epistle is like Matthew&#8217;s
gospel, and savors strongly of the Sermon on the Mount.
As a bishop and overseer of a Jewish flock of Christians,
while he fully assented to Paul&#8217;s teaching on
justification by faith, he, nevertheless, urged upon
the people with vehemence that they should show their
faith by their works and that they should be &#8220;doers
of the word and not hearers only.&#8221; As Paul completely
demolishes the doctrine of salvation by the works of
the law, so James in his epistle offers us an inspired
and a vigorous protest against every form of Antinomianism.
Thus the two writers, both moved by the Holy Ghost,
present the two aspects of gospel truth so plainly
that he may run that readeth. &#8220;We are saved by
faith, not by works,&#8221; says Paul. &#8220;Aye,&#8221;
says James, &#8220;but we are saved in good works,
not out of them,&#8221; and we must be careful to maintain
good works, not in order to be saved, but because
we are saved. Good works are necessary, not as the
ground or the cause of salvation, but as the fruit
and resultant and test of the salvation which we have
received by faith. James, therefore, is not antagonistic
to, but only complementary of the great apostle of
the Gentiles.</p>

<p>And mark how he strikes or aims right at the mark
of Christian perfection in the very beginning of his
epistle. He assures us that if we let patience have
her perfect work, we shall be perfect and entire,
wanting nothing.</p>

<p>Christian perfection, then, according to James. is
perfect patience. Christian perfection according to
John, is perfect love. Christian perfection, according
to Paul, is maturity or being &#8220;thoroughly furnished
unto all good works.&#8221; Christian perfection, according
to Peter, is in being established, strengthened, settled.
Surely none but a caviller will find any want of harmony
between these different modes of expression. They
all imply deliverance from sin, which is always instantaneous,
and some of them imply a mature Christian character,
which is always gradual.</p>

<p>James gives a vivid description of inbred sin under
the name of lust. &#8220;Every man is tempted when
he is drawn away of his own lust and enticed. Then
when lust hath conceived it bringeth forth (actual)
sin; and sin when it is finished bringeth forth death.&#8221;</p>

<p>We cannot doubt that James, like the other writers
of the Bible, believed in a personal devil, for he
speaks of a wisdom which is &#8220;devilish&#8221;
and if a man is enticed to sin by the natural depravity
of his heart, we must not overlook the fact that the
enticement implies an enticer, and that the wicked
spiritual adversary of our race knows how to adapt
his baits to the peculiar form in which inbred sin
is strongest in each individual, and thus, if possible,
to entrap and destroy him. Depravity exists by nature
in all, but in one man it is particularly felt in
the direction of covetousness, in another, of pride,
in another, of ambition, in another, of sensuality.
Satan&#8217;s temptations in the first of these would
most likely be something which holds out the prospect
of getting gain by sinning; in the second, it would
be something to feed his intense admiration of self,
to cherish his pride; in the third, it would be the
hope of political or some other kind of power on the
condition of sacrificing principle; in the fourth,
it would be the gratification of bodily appetites as
in drunkenness, gluttony, or licentiousness. Thus
the trap is set for every man, and the trapper is
wary. God save us from his wiles.</p>

<p>And as Peter tells us to lay aside inbred sin, as
it exists in the form of malice, and guile, and hypocrisies,
and envies, and shows itself in evil speakings, so
James tells us to lay apart &#8220;all filthiness and
superfluity of naughtiness,&#8221; or &#8220;overflowing
of wickedness.&#8221; Ah, beloved, most truly did
Jesus say that the heart of man is a fountain of wickedness,
out of the heart of man proceed evil thoughts and all
actual sins; yes, there is by nature in each one of
us a superfluity of naughtiness, an overflowing of
wickedness, a natural depravity, an inbred sin, and
this must be &#8220;laid apart,&#8221; it must be gotten
rid of by bringing and subjecting the heart where
it dwells to the fiery baptism with the Holy Ghost,
and then shall we be in a position to receive, with
meekness, the engrafted word, which is able to save
our souls.</p>

<p>St. James speaks of the &#8220;law of liberty,&#8221;
and of the &#8220;royal law,&#8221; the latter being,
&#8220;Thou shalt love thy neighbor as thyself,&#8221;
and both mean, I apprehend, just what we have already
alluded to as the law of love. &#8220;Love,&#8221;
says Paul, &#8220;is the fulfilling of the law,&#8221;
and this is liberty, and this is royalty, the freedom
to do God&#8217;s will because we love it, and to
have all the antagonisms to that blessed will expelled
from our hearts, and all lawful affections and passions
subdued and subjected to Him who is our King, and
who reigns without a rival in our hearts.</p>

<p>&#160;&#8220;I worship Thee, sweet will of God,<br />
&#160;&#160;&#160;&#160;And all Thy ways adore;<br />
&#160;&#160;And every day I live, I seem<br />
&#160;&#160;&#160;&#160;To love Thee more and more.&#8221;</p>

<p>If this is not the true liberty and the true royalty,
where shall we find them? Not on earth, at least.</p>

<p>James does not spend words in exhorting us to seek
more religion, but he tersely defines pure religion.
And that is what we want. It does not depend upon
age, nor size, nor growth. A stalk of corn may be pure
as soon as it raises itself above the surface of the
ground. Another stalk may be impure and diseased when
it is many feet in height. A Christian may seek and
find pure religion and undefiled, very soon after he
is born again. Another Christian may spend years and
years in seeking more religion, and yet not become
the possessor of purity of heart.</p>

<p>This pure religion, according to our author, consists
in works of beneficence and love as to its outward
manifestations, but its true inward principle is in
keeping one&#8217;s self &#8220;unspotted from the
world.&#8221; Oh, that all my readers with myself,
may thus keep themselves unspotted from the world,
which involves the idea of being sanctified wholly,
and in the end &#8220;may be found of Him in peace
without spot and blameless.&#8221;</p>

<p>But an objector here interposes with a quotation from
James which is supposed to preclude the possibility
of living without sin. &#8220;In many things we offend
all.&#8221; But this expression is not to be thus
interpreted. To make it mean that all Christians must
continue in the commission of sin to the end of their
lives, would not only be doing violence to that which
is the very trend of our author&#8217;s teaching,
namely, a spotless morality and a pure and holy life,
but it would also prove too much. For a little further
on we read, in reference to that unruly evil, the
tongue, &#8220;Therewith bless we God, even the Father;
and therewith curse we men which are made after the
similitude of God,&#8221; and again, &#8220;Behold,
we put bits in the horses&#8217; mouths that they may
obey us, and we turn about their whole body.&#8221;
Surely no expositor would maintain from such language
that James was a tamer of horses and a profane swearer.
The truth is, that James, out of kindness and courtesy,
includes himself among his hearers or readers, and
means to show us how liable we are to give offence
through rash and ill-advised words, and then, on the
other hand, he does not fail to mention the man who
does not offend in word, and who is able, by the grace
of God, to bridle the whole body, that is, to live
without sin, and whom, again, he styles a &#8220;perfect
man.&#8221;</p>

<p>Our author further informs us that heavenly, divine
wisdom is first pure, then peaceable. The carnal Christian,
or babe in Christ, would often reverse this arrangement.
He is clamorous for peace, often to the extent that
he would have a wisdom that is first peaceable and
then pure, but the Holy Ghost puts purity first, and
He is always right. No compromise must be made with
error in doctrine, or evil in practice, even for the
sake of peace. But when we become possessors of a wisdom
which is first pure, then, also, the other qualities
follow in proper succession, peaceable, gentle, easy
to be entreated and the rest.</p>

<p>Listen, again, to the stern moralist and preacher
of holiness, &#8220;Cleanse your hands, ye sinners,
and purify your hearts, ye double minded.&#8221; Here,
again, we can but thankfully admire the perfect accuracy
of the Holy Ghost, as regards the method of full salvation.
To cleanse the hands is to obtain pardon and absolution
for what we have done, and it is always the first
work of the unsaved man to repent and seek the forgiveness
of his sins. When this forgiveness has been obtained,
then his hands are cleansed, but he may still be double-minded.
He may still be unstable in all his ways. His spiritual
course may still be zig-zag. His life may still be
a series of sinning and repenting, and sinning again
and repenting again, till he cries out in his misery,
&#8220;O wretched man that I am, who (not what) shall
deliver me from this body of death?&#8221; And then
James&#8217;s prescription comes home to him, &#8220;Purify
your hearts, ye double-minded.&#8221; Seek and obtain
the blessing of entire sanctification, and, henceforth,
with one mind and one purpose, run joyfully in the
way of Christ&#8217;s commandments. Justification
first and entire sanctification afterwards. First
cleanse your hands, then purify your hearts. And with
 this agree the words of the Psalmist, &#8220;Who
shall ascend into the hill of the Lord? or who shall
stand in His holy place?&#8221; &#8220;He that hath
clean hands,&#8221; that is, whose sins have been
pardoned, &#8220;and a pure heart,&#8221; that is,
who has been sanctified wholly. The teachings of the
Holy Ghost are marvelously harmonious in the Old Testament
and the New.</p>

<p>Finally, James assures us that the &#8220;prayer of
faith shall save the sick, and the Lord shall raise
him up.&#8221; And not only physical but spiritual
blessing may be received in the same way for &#8220;If
he have committed sins, they shall be forgiven him.&#8221;
His conclusion is that &#8220;The supplication of
a righteous man availeth much in its working,&#8221;
R.V., but I prefer to regard the Greek participle in
the original as in the passive voice, and then the
meaning would be, as suggested by Dr. S.A. Keen in
his Faith papers, &#8220;The prayer of a righteous
man being energized&#8221; (by the Holy Ghost) &#8220;availeth
much.&#8221;</p>

<p>I should understand the &#8220;prayer of faith,&#8221;
therefore, to be a prayer begotten in the heart of
the believer by the Holy Ghost, and with the prayer
is communicated also the corresponding faith, and when
this is the case, the answer is sure. Faith, in this
use of the word, is a special gift, and may be given
to some and withheld from others, also given at one
time and withheld at another, just as God in His infinite
and unerring wisdom may decide. This kind of faith
is one of the special gifts of which we have an account
in the 12th of 1st Corinthians, and differs, therefore,
from the grace of faith or the power of believing
the gospel unto salvation when it is presented, which
is given to all men, and for the exercise of which,
by actually believing, all are held responsible. &#8220;He
that believeth shall be saved, and he that believeth
not shall be condemned.&#8221;</p>

<p>And it is Jude, the brother of James, who exhorts
his readers to pray in the Holy Ghost, the very same
kind of praying which James calls the prayer of faith,
and about which Paul also declares that &#8220;the
Spirit Himself also helpeth our infirmities, for we
know not what we should pray for as we ought; but
the Spirit Himself maketh intercession for with groanings
which cannot be uttered. And He that searcheth the
hearts knoweth what is the mind of the Spirit, because
He maketh intercession for the saints according to
the will of God.&#8221;</p>

<p>A Holy Ghost prayer, therefore, such as Jude alludes
to, is a prayer that is energized by the Holy Ghost.
It is not the Holy Ghost who does the groaning, but
He causes the heart of the consecrated believer to
groan, by kindling those intense desires after some
specific blessing, which often are, indeed, too deep
for clear expression by utterance, and with the groanings,
also, the faith is given, which takes hold of God&#8217;s
Almightiness for the answer. Such prayers do, indeed,
move the hand that moves the world, and whether it
be for the healing of the sick, or the conversion
of sinners, or the entire sanctification of believers,
or the supply of temporal needs, or anything else which
the Holy Spirit may suggest, the blessing is sure
to come.</p>

<p>I am not forgetting that the assistance of the Holy
Spirit is needed, and that it is obtainable in all
true prayer, but ordinary prayer must be founded upon
the promises of God and an exercise of will power to
believe those promises, and therefore, it must be accompanied,
in order to be effectual, by ordinary faith, the act
of believing. Extraordinary prayer must be inspired
directly by the Holy Spirit, and the gift of faith
must come directly from Him. So that we have ordinary
prayer, ordinary faith and ordinary results in the
one case, while in the other, we have extraordinary
prayer, extraordinary faith and extraordinary results.
Praise the Lord.</p>

<p>Jude tells us that as Christian believers we are to
&#8220;hate even the garment spotted by the flesh,&#8221;
that is, to keep entirely clear of all the pollutions
of sin, symbolized by the garment of the leper which
was regarded as unclean, and which passage, when spiritually
interpreted, must mean the unspotted holiness of the
true Christian. And as to the question of one&#8217;s
ability to live without sin, he commits us to the
care of Him who is &#8220;able to keep us from falling,&#8221;
the very thing we need and which we cannot do for
ourselves, and &#8220;to present us faultless before
the presence of His glory with exceeding joy.&#8221;
First, then, we are to be sanctified wholly, then
kept from falling by the power of Christ through the
indwelling Spirit. Finally, presented without spot,
blameless and faultless in the presence of God&#8217;s
glory in heaven. And this is the gospel according
to Jude.</p>

<h1><a name="#11">Chapter XI.</a></h1>

<h2>Sanctified by God the Father.</h2>

<p>There is one expression in the epistle of Jude, which
I purposely omitted in the preceding chapter, that
it might have a more prominent place in the present
one.</p>

<p>Nowhere else in the Bible are we expressly declared
to be &#8220;sanctified by God the Father.&#8221;
It is cause of rejoicing, however, that every person
of the Godhead, every member of the adorable Trinity,
is concerned in the sanctification of a human soul.
And this fact, like many others, points to the extreme
importance of the subject on which we are treating;
for if the working of God the Father, God the Son and
God the Holy Spirit is required, and is brought into
active operation in order to cleanse our hearts from
the pollution of sin, and fit us for heaven, then
it must be in the estimation of the triune God, a
matter of prime necessity that we should be thus cleansed.
If God, therefore, regards it as an essential that
we be sanctified wholly, let us beware of the thought
that it is only optional, that it is possible, if
possible at all, only for the few and not for the many,
and that it can be done without, or what is practically
too nearly the same thing, postponed until we see,
or think we see, the near approach of death. What
every person of the Godhead is urging upon our acceptance
now, let us not dare either to reject or postpone.
&#8220;Behold, now is the accepted time; behold, now
is the day of salvation.&#8221;</p>

<p>Paul said to the Ephesian elders at Miletus, &#8220;And
now, brethren, I commend you to God, and to the word
of His grace, which is able to build you up and to
give you an inheritance among all them which are sanctified.&#8221;</p>

<p>Ah, beloved reader, we can never estimate the debt
we owe to the unbounded grace of God. Grace means
unmerited favor. Grace is God&#8217;s infinite love
in active working for the salvation of man. And, the
source of our sanctification, just as of our justification,
and indeed of every gospel blessing provided for us,
is the grace of God. And when our souls are stirred
up to ecstatic gratitude and love, by the thought
of the &#8220;unspeakable gift&#8221; of the Lord Jesus
Christ, and of the unspeakable blessings derived from
and through Him, let us not forget that behind it
all and over it all, is the broad and incomprehensible
declaration, &#8220;God so loved the world, that He
gave His only begotten Son.&#8221;</p>

<p>Absolute sovereignty, authority, supremacy and paternity
belong to God the Father. The Father sends the Son.
The Father and the Son send the Holy Spirit. Neither
the Son nor the Spirit, nor both together, ever  send
the Father. The Father &#8220;created all things by
Jesus Christ.&#8221; Jesus Christ cast out devils
&#8220;by the Spirit of God.&#8221; The Son reveals
the Father, for &#8220;no man knoweth the Father save
the Son, and he to whomsoever the Son will reveal
Him.&#8221; And the Holy Spirit reveals Jesus, for
&#8220;no man can say that Jesus is Lord but by the
Holy Ghost.&#8221; &#8220;He shall testify of Me.&#8221;
&#8220;He shall take of Mine and show it unto you."&#8221;
He shall not speak of Himself; but what He shall hear&#8221;
(from the Father and the Son) &#8220;that shall He
speak.&#8221;</p>

<p>Thus the greatest gift that God the Father has given
or could give to His creature man is the gift of His
Son. The greatest gift that God the Son has given
to man after He gave Himself for us is the gift of
the Holy Ghost, for it is not only said, &#8220;I
will pray the Father and He shall give you another
Comforter,&#8221; and &#8220;whom the Father will send
in My name,&#8221; but also, &#8220;If I depart I
will send Him unto you,&#8221; so we may say in general
terms, that the Holy Ghost as a personal sanctifier,
energizer and Comforter, is the promise of the Father
and the gift of the Son. And it may be added that
the greatest gift of the Holy Spirit to man is the
gift of entire sanctification or perfect love. Glory
be to God the Father, God the Son and God the Holy
Ghost. Amen.</p>

<p>And thus when Jude tells us that we are sanctified
by God the Father, He means not only that we are separated
unto the gospel of life and salvation, set apart to
God and His service, but, also, that God the Father
has made ample provision in the death of His Son for
all Christian believers to be cleansed from every
stain of moral defilement, delivered from inbred sin,
sanctified wholly, made perfect in love, and filled
with the Spirit. We repeat, therefore, that it will
be a matter of eternal thankfulness and gratitude to
the redeemed soul, that the source of all these unspeakable
blessings is in the infinite grace and love of God.</p>

<p>Everywhere throughout the Old Testament, the holiness
of God is brought prominently forward and insisted
upon. And His own holiness is presented as a sufficient
reason why His people should be holy also. &#8220;Be
ye holy, for I am holy,&#8221; which command and declaration
are repeated and endorsed by the Apostle Peter in
his first epistle, &#8220;But as He which hath called
you is holy, so be ye holy in all manner of conversation,
because it is written, Be ye holy, for I am holy.&#8221;</p>

<p>As God the Father, therefore, is Himself infinitely
holy, and He requires all His children to be holy
even in the present life, it goes without saying,
as already shown, that He makes provision in His gospel
for them to be made and kept holy. And it is precisely
the standard of God&#8217;s holiness which is set
before us by the Saviour as the mark at which we also
are to aim, and aim not vainly nor unsuccessfully.
&#8220;Be ye perfect even as your Father in heaven
is perfect.&#8221; Not that our perfection or our
holiness can be equal to His in degree. That would
make the finite equal to the infinite, and would be
an impossibility and absurdity, but that we are to
be perfect in our sphere as He is perfect in His,
that we are to be holy with the same kind of holiness
that appertains to Him, in a word, that we are to be
perfect in love as He is perfect love, and that we
are to be delivered from all sin, not by any effort
or any merit of our own but by His unmerited grace
in Christ Jesus. Let us rejoice and praise His name
that we are sanctified by God the Father.</p>

<h1><a name="#12">Chapter XII.</a></h1>

<h2>Sanctified by God the Son.</h2>

<p>As the source of our entire sanctification is in the
unmerited love and grace of God the Father, so the
ground of it is in the blood of Christ the Son. Justification
and Sanctification are by no means identical, but
as regards the origin, the ground, and the means, they
are precisely parallel. We are told that justification
is by grace, and, again, that it is by the blood of
Jesus, and, still again, that it is by faith. It is,
therefore, God&#8217;s grace, it is Christ&#8217;s
blood, it is man&#8217;s faith by which we are justified.
The originating cause of our justification is the
grace of God. The procuring cause is the blood of
Jesus Christ. The instrumental cause is our own faith.</p>

<p>And all this is equally true of our entire sanctification.
We are not justified in one way and sanctified in
another. We are sanctified as well as justified by
the grace of God. We are sanctified as well as justified
by the blood of Christ. We are sanctified as well as
justified by our own faith.</p>

<p>All gospel blessings are founded upon the vicarious
sacrifice of the Lord Jesus Christ. He &#8220;of God
is made unto us wisdom and righteousness, (justification)
and sanctification and redemption.&#8221;</p>

<p>And sanctification, no more than justification, releases
us from our dependence upon the atonement. If we are
either justified or sanctified today it is not because
we deserve it, but because Christ died for us. If
we shall be either justified or sanctified at any future
period of our eternity, it will not be because we
deserve it but because Christ died for us. And so
forever and forever we shall need the merit of His
death, and we shall rejoice to join in the song of
redemption &#8220;unto Him that loved us, and washed
us from our sins in His own blood, and hath made us
kings and priests unto God and His Father; to Him be
glory and dominion forever and ever. Amen.&#8221;
We are everlastingly linked to the atonement of Jesus
Christ, and this both for the pardon of past sins,
and the entire cleansing of the heart.</p>

<p>&#8220;Thou shalt call His name Jesus because He shall
save His people from their sins,&#8221; which signifies,
I apprehend, both the forgiveness of sins already
committed and saving them from the commission of sins
in the future. Here, then, we have justification and
regeneration. &#8220;Behold the Lamb of God who taketh
away the sin of the world.&#8221; This must mean the
sin of our nature, the sin that dwelleth in us, the
sin that doth so easily beset us, in a word, inbred
sin. And to have the inbred sin taken away means nothing
more and nothing less and nothing else, than entire
sanctification. Yes, beloved, we are sanctified by
God the Son.</p>

<p>&#8220;The blood of Jesus Christ, His Son, cleanseth
us from all sin.&#8221; Here we have a positive statement
that upon certain conditions to be fulfilled by us,
we shall experience a cleansing from outward sin, and
inward sin, and sin of ignorance, and conscious sin,
and open sin and secret sin, and all sin. There is
no mistaking the length and breadth and all comprehensiveness
of this glorious promise. Beloved, let us walk in
the light as He is in the light, and so know, for ourselves,
that this wondrous declaration is divinely true.</p>

<p>And this is a result of His atoning sacrifice, which
result He had in view, no less than the removal of
our guilt when He laid down His life for us. &#8220;Wherefore,
Jesus, also, that He might sanctify the people with
His own blood, suffered without the gate.&#8221; Glory
to His Name.</p>

<p>He died, therefore, not alone that we might be saved
from guilt and condemnation and penalty, but that
we might be saved from sin, or sanctified wholly.
And I would that every one of my Christian readers
might unite in the hymn.</p>

<p>&#160;&#8220;The cleansing stream I see, I see,<br />
&#160;&#160;I plunge and oh, it cleanseth me.<br />
&#160;&#160;It cleanseth me. Yes, cleanseth me.&#8221;</p>

<h1><a name="#13">Chapter XIII.</a></h1>

<h2>Sanctified by God the Holy Ghost.</h2>

<p>As already intimated all the persons of the adorable
Trinity are concerned in the work of entirely sanctifying
a human soul. And this is naturally to be expected,
because God is one Trinitarianism is not Tritheism.
In essence one, in personality three, such is the revelation
of Holy Scripture in regard to the eternal Godhead.
The Bible reveals the fact, but does not reveal the
how. We bow in adoring gratitude and love before an
incomprehensible mystery, and rejoice in believing
even without understanding.</p>

<p>Now the Holy Spirit is regarded by nearly all Christians
as distinctively and specially the Sanctifier, &#8220;The
renewing of the Holy Ghost which He shed on us abundantly
through Jesus Christ, our Saviour,&#8221; is spoken
of in the epistle to Titus in direct connection with
the &#8220;washing of regeneration,&#8221; and seems
intended to be experienced just after it. Possibly
the renewing here spoken of, may signify only the
change of heart wrought by the Holy Ghost at the new
birth, but possibly, also, the apostle had in mind
the entire cleansing of the heart from sin. And in
that case the renewing need not be any more gradual
or progressive than the washing, which all admit to
be instantaneous.</p>

<p>Peter, in describing, to the Church at Jerusalem,
the occurrences which he had witnessed at the house
of Cornelius in Cesarea, used this language: &#8220;And
God which knoweth the hearts, bare them witness, giving
them the Holy Ghost, even as He did unto us, and put
no difference between us and them, purifying their
hearts by faith.&#8221; Evidently here the chief of
the apostles gives us to understand that the giving
of the Holy Ghost, and the purifying of the heart
by faith, are co-instantaneous and identical experiences.
And if this be so, the Holy Ghost, who is a Divine
person, and not a mere influence, must be the effective
agent in purifying the heart, that is to say, it is
He who by His Divine energy sanctifies us wholly.</p>

<p>And with this agree the words of John the Baptist:
&#8220;I indeed baptize you with water, unto repentance,
but He that cometh after me is mightier than I, whose
shoes I am not worthy to bear. He shall baptize you
with the Holy Ghost and with fire.&#8221; For what
purpose is this fiery baptism with the Holy Ghost?
Most certainly that it may consume the inbred sin
of our nature, as fire consumes the chaff, or destroys
the alloy that the gold may be left pure.</p>

<p>Paul in his epistle to the Romans uses the following
language, viz: &#8220;That I should be the minister
of Jesus Christ to the Gentiles, ministering the gospel
of God that the offering up of the Gentiles might
be acceptable, being sanctified by the Holy Ghost.&#8221;
This great apostle was the first to clearly understand
the perfect equality between Jew and Gentile in the
gospel of salvation, and as he made hundreds of Gentile
converts in His extensive missionary journeys, and
offered them up with their own consent and co-operation
in entire consecration to God, they were sanctified
by the Holy Ghost.</p>

<p>The same apostle says to the Thessalonians, &#8220;We
are bound to give thanks always to God for you, brethren,
beloved of the Lord, because God hath from the beginning
chosen you to salvation through sanctification of
the Spirit and belief of the truth.&#8221; This is
the true election and the true salvation, a salvation
from sin, through sanctification of the Spirit and
this is to be obtained by faith.</p>

<p>And the apostle of the circumcision uses language
very similar in addressing the Jewish Christians who
are scattered abroad, and whom he addresses as &#8220;Elect
according to the foreknowledge of God the Father,
through sanctification of the Spirit, unto obedience
and sprinkling of the blood of Jesus Christ.&#8221;
Comparing these two citations we observe again, that
the blood of Jesus Christ is the ground of our sanctification,
and by a continuous sprinkling we may have a continuous
cleansing, and also that the Holy Spirit is the effective
agent in applying that precious blood, and in sanctifying
our souls, on condition that we believe the truth.
God help all Christians to be not faithless, but believing.</p>

<h1><a name="#14">Chapter XIV.</a></h1>

<h2>Sanctified by the Truth.</h2>

<p>We have just seen that the Spirit operates in the
work of sanctification in connection with belief of
the truth on our part. And with this agree the words
of our Lord in His intercessory prayer. &#8220;Sanctify
them through Thy truth. Thy word is truth.&#8221; The
word here is not the eternal Logos, but God&#8217;s
revealed truth as given in Holy writ. And it is a
statement of the highest importance, made by Him who
is the truth, that the medium or means of our sanctification
is in the truth of God as made known to us in the
gospel of His Son. Here, again, the Apostle Peter
gives expression to the same sentiment when he says:
&#8220;Whereby are given unto us exceeding great and
precious promises; that by these ye might be partakers
of the Divine nature having escaped the corruption
that is in the world through lust.&#8221; If we are
favored to escape the corruption that is in the world,
we are sanctified wholly, and this is effected, Peter
says, not by works of righteousness, not by resolutions
or penances, not by striving to do holiness, before
we seek to be holy, but by faith in the promises of
God. These promises are very numerous, and varied
in character on the pages of the Bible. By seizing
upon them as written specially for us, we make them
our own, and they become in and by Jesus Christ yea
and amen, that is to say, we realize them in our own
experience to be the truth, and thus when we read
&#8220;This is the will of God even your sanctification,&#8221;
or, &#8220;The very God of peace sanctify you wholly,&#8221;
or, &#8220;I will circumcise your heart,&#8221; or
&#8220;I will put my Spirit within you and cause you
to walk in my statutes,&#8221; immediately the truth
is impressed upon our hearts as a glorious reality,
and we are enabled to reckon ourselves dead, indeed,
unto sin, and alive unto God, and to realize that the
Saviour&#8217;s prayer is answered and we are in His
own blessed words, sanctified &#8220;by the truth.&#8221;
If any reader will take a concordance and look for
the word truth, and search out the passages containing
it, he will be convinced that, however men may look
at it, we have to do with the Lord God of truth, and
that His estimate of truth is so high that He will
by no means countenance any person or anything that
liveth or maketh a lie. And if we would honor Him,
we must honor His truth, the truth that is to make
us free from the bondage of inbred sin, the truth which
we are commanded to buy, whatever may be the price,
and sell it not, the truth which the Lord desires
in the inward parts as well as upon the lips, the
truth of God, the truth of holiness, the truth by which
we are sanctified, the truth of the word.</p>

<p>And then we shall find in our own experience that
&#8220;A God of truth and without iniquity, just and
right is He,&#8221; that He will send out His light
and His truth that they may bring us to His holy hill
and to His tabernacle, that He has given us a banner,
even the banner of holiness to the Lord, to be displayed
because of the truth, and we must never let it trail
in the dust, that His truth shall be our shield and
buckler, and that while the law was given by Moses,
grace and truth came by Jesus Christ.</p>

<p>Glory be to His precious name forever, who is the
truth.</p>

<h1><a name="#15">Chapter XV.</a></h1>

<h2>Sanctified by Faith.</h2>

<p>The faith-faculty was given to man at His first creation.
Adam believed God and was obedient and happy, and
the first thing that the wily tempter attacked, and,
alas, with too much success, was man&#8217;s faith.
&#8220;Yea,&#8221; hath God said, and &#8220;Ye shall
not surely die.&#8221; First, a question. Then, a
doubt of God&#8217;s truth; then, a doubt of His love,
and the rest was easy. Man stood so long as he did
stand by faith. He fell when he did fall by unbelief.</p>

<p>God could not be God if He did not have faith in Himself.
Man could not be the child of God if he did not have
faith in God. Faith binds us in the closest spiritual
union with our Father in heaven. Unbelief severs this
bond of union and separates us from our Creator and
Redeemer. Beloved, let us have faith in God.</p>

<p>&#8220;Ye are all the children of God by faith in
Jesus Christ.&#8221; This is the Christian&#8217;s
pedigree. It is true that in a broad and subordinate
sense all men are the children of God since He created
them all. And this was known even to a Greek poet,
as quoted by Paul at Athens, &#8220;For we are also
His offspring.&#8221; But we must not fail to remember
that in John&#8217;s gospel we have this statement,
viz: &#8220;As many as received Him, to them gave
He power to become the sons of God, even to them that
believe on His name.&#8221; So that it is through
faith that we become the children of God, not only
by creation, not only by adoption, but by birth, &#8220;Ye
must be born again.&#8221; &#8220;Believe on the Lord
Jesus Christ and thou shalt be saved.&#8221; &#8220;He
that believeth on the Son hath everlasting life: and
he that believeth not the Son shall not see life,
but the wrath of God abideth on him.&#8221; Now, the
faith-faculty, or the grace of faith, or the power
of believing God&#8217;s truth, when it is presented,
is given to all mankind. But the exercise of that
power which is actual and saving faith, often requires
the co&#246;peration of the human will. And, therefore,
God commands us to believe, and holds us responsible
for obedience to that command. &#8220;He that believeth
and is baptized shall be saved; but he that disbelieveth
shall be condemned.&#8221; R.V.</p>

<p>Thus, it is that we are saved by faith. And this is
true not only in religion, but in science as well,
and not in science only, but in daily life and daily
business as well. Many of the well-established truths
of science are matters of faith, and not of demonstration.
All intelligent people believe that there is a hidden
force which they call the attraction of gravitation.
Nobody can tell what it is, nobody can prove its existence.
It is received and adopted by faith, and serves as
an excellent working hypothesis. That is all. Those
who accept the undulatory theory of light are necessitated
to believe that all space is pervaded by an exceedingly
tenuous fluid which is called ether, and that it is
in this medium that the waves of light from self-luminous
bodies are produced. Nobody has demonstrated the existence
of this ether. It is, for the present, accepted by
faith, and explains the phenomena of light better
than any other hypothesis propounded. Science is saved
by faith. The home is saved by faith. If want of confidence
comes between the husband and wife, or between parents
and children, farewell to all the enjoyment of home
life.</p>

<p>Finance, commerce, trade are all saved by faith. When
business men, manufacturers or merchants lose faith
in one another, or in their government, investments
cease, machinery stops, panics occur, and hard times
are complained of. As faith is the bond that binds
men to God, so it is the bond that binds men one to
another. When confidence is lost, all is lost. Even
a solvent bank may be broken, from a sudden run upon
it, caused by want of faith. Now, as faith is the substance
of things hoped for, because it makes them real, as
it is the evidence of things not seen, because it
convinces the mind of the actual existence of the
invisible, let us apply this thought to the matter
in hand that, namely, of entire sanctification.</p>

<p>Paul in his valedictory to the Ephesian elders said
to them, &#8220;And now, brethren, I commend you to
God and to the word of His grace, which is able to
build you up and give you an inheritance among all
them which are sanctified,&#8221; and in the commission
to Paul himself the Saviour says, &#8220;To open their
eyes, and to turn them from darkness to light, and
from the power of Satan unto God, that they may receive
forgiveness of sins, and inheritance among them which
are sanctified by faith that is in me.&#8221; And
as mentioned elsewhere, sanctification of the Spirit
is used by the apostle in direct connection with belief
of the truth. There can be no doubt, therefore, that
the instrumental means of entire sanctification is
faith in the Lord Jesus Christ. &#8220;This is the
confidence,&#8221; says the beloved John, &#8220;that
we have in Him, that if we ask anything according
to His will, He heareth us, and if we know that He
hear us whatsoever we ask, we know that we have the
petitions that we desired of Him.&#8221;</p>

<p>Let the consecrated believer, then, ask for a clean
heart, ask for perfect love, ask for entire sanctification,
ask for the baptism with the Holy Ghost, and he knows
he is asking according to the will of God. Then, according
to John, he knows that he is heard, and knows also
by faith, because it is God&#8217;s promise that he
has the petitions he desired of Him. That is to say,
when he thus prays, he is to put forth the act of
faith, by an actual volition and will to believe that
he has the clean heart, the perfect love, the entire
sanctification, the Holy Ghost baptism, which he asked
for. And this will be honoring God by taking Him at
His word. It will be the first evidence that he is
sanctified wholly, the evidence of faith, and the other
evidence, the witness of the Spirit may be prayed
for and waited for, but, in the meantime, he can and
must rely with unwavering confidence upon the evidence
or witness of faith alone. God never sends the witness
of the Spirit till we honor Him by accepting the witness
of faith.</p>

<p>I said we must believe by an act of the will. And
some reader may object to this statement by asserting
that faith or belief is not a matter of volition,
but a matter of evidence. But I am not asking any
one to believe without evidence. I am asking him simply
to give its rightful force to the evidence. It is
not for want of evidence that any earnest, consecrated
seeker is failing to believe that Christ is able and
willing to sanctify him wholly, and to do it now. He
asserts it in many forms and repeats it again and
again as His Divine will that His people should be
holy, and if He is not able to make them holy here
and now, His omnipotence is impugned, and if He is
not willing to make them  holy here and now, He must
desire them to continue longer in sin, which thought
would impugn His own holiness.</p>

<p>No, it is not for want of evidence, but because the
faith-faculty has become weakened and paralyzed by
sin, and now we must determine to believe, by putting
our will on to the side of faith, and allowing it,
no longer, to remain on the side of unbelief. Many
a seeking soul has come out into the fullness of salvation
by singing the hymn:</p>

<p>&#160;&#8220;I can, I will, I do believe<br />
&#160;&#160;That Jesus saves me now.&#8221;</p>

<p>The man who came to Jesus with his right hand withered,
was told to stretch it forth. He might have said where
is my evidence that it will do any good to try? But
he put his will into the obedient attitude. He willed
to stretch it forth, and made the effort, and with
the obedient will the power came from Jesus, and he
stretched it forth and was restored. To every one
of weak and paralyzed faith, I say, nay, Jesus says,
&#8220;Stretch forth thy hand of faith, I am here to
be responsible for the result.&#8221; Believe and
receive and confess and rejoice. Beloved, we are sanctified
by faith. Glory to the Lamb.</p>

<h1><a name="#16">Chapter XVI.</a></h1>

<h2>Conclusion.</h2>

<p>I trust it has been sufficiently demonstrated that
the doctrine and experience of entire sanctification
are fully and clearly taught in Holy Scripture. All
the way from the patriarchs to the apostles in the
law, in the types, in the Psalms, in the prophets,
in the history, in the gospels, in the epistles, we
find that God requires His people to be holy and to
be holy now, that He makes it, therefore, their privilege
to be holy, and that He has made ample provision, in
the sacrificial offering of Christ, for them to be
made holy.</p>

<p>&#8220;For their sakes,&#8221; says the blessed Saviour,
&#8220;I sanctify Myself that they also might be sanctified
through the truth,&#8221; or as the margin, &#8220;truly
sanctified,&#8221; or as the Revised Version, &#8220;that
they themselves also may be sanctified in truth.&#8221;
The Lord Jesus Christ most assuredly did not need
to be made holy, but all His redeemed children being
subjects of inbred sin do need it. As for Him, He was
the &#8220;holy thing&#8221; that was to be born of
the Virgin Mary. &#8220;He knew no sin,&#8221; He &#8220;did
no sin,&#8221; He was &#8220;holy, harmless, undefiled
and separate from sinners,&#8221; and, therefore,
when He says &#8220;I sanctify Myself,&#8221; He means
nothing more nor less than I consecrate Myself, or
I set Myself apart, but in the other clause where
the term sanctify is used in reference to His people,
it must mean that they may be cleansed from all sin
entirely sanctified, made holy or pure in heart. He
sets Himself apart, therefore, to the work of redemption
and salvation that He may have a holy people on earth,
as without controversy He must and will have a holy
people in heaven.</p>

<p>We have shown that entire sanctification is coetaneous
with the baptism with the Holy Ghost, in fact, that
the two experiences are in an important sense identical,
or, at least, so related to each other that whoever
has one has the other. It is Christ and none other
who baptizes with the Holy. Ghost. &#8220;He shall
baptize you with the Holy Ghost and fire,&#8221; not
as some imagine, I think erroneously, that there are
to be two baptisms, first that of the Holy Ghost,
and afterwards that of fire in the way of affliction
or persecution, though plenty of these are promised
and experienced by those who would live godly in Christ
Jesus, but simply that He shall baptize you with the
Holy Ghost under the similitude of fire, that is,
that dross and tin and reprobate silver, or, in a
word, all inbred sin may be consumed.</p>

<p>Nor is it correct to say that there are &#8220;many
baptisms&#8221; of the Spirit. The Holy Ghost baptism
is received by the consecrated believer once for all,
and is never repeated unless by unfaithfulness or backsliding
he falls from the precious grace which this baptism
confers upon him, from Christ through the Spirit,
and again comes in repentance and confession to do
his first works, and again to be filled with the Spirit
and cleansed from all sin. And even in that case the
Holy Ghost seldom or never repeats Himself, by giving
the same emotional experience as at first, but may
and must be received and retained by faith, and the
amount of feeling and the kind of feeling which He
will arouse must be left to Himself entirely, I mean
to say that the experience may be lost and may be
regained, but seldom with the same phenomena of consciousness
as at the first. Do not speak, then, of having had
many baptisms of the Spirit, but seek and find the
one baptism with the Holy Ghost and fire. Do not say
that you are desiring or that you have had a fresh
baptism with the Holy Ghost, but let your thoughts
and prayers be directed to the one baptism which cleanseth
and endueth and anointeth.</p>

<p>But I would not be misunderstood on this point. The
Psalmist says, &#8220;I shall be anointed with fresh
oil,&#8221; and to every sanctified child of God,
there may and do come seasons of refreshing, also of
girding and filling, and fresh anointing for particular
services, which are sometimes called fresh baptisms,
but which are not to be confounded with the one true
abiding Pentecostal experience. These blessings are
not to be undervalued or lightly esteemed, but they
come because we already have the Blesser Himself as
a personal indwelling Presence and Power.</p>

<p>Many teachers of holiness inculcate the doctrine that
we are first sanctified by the blood of Jesus, and
afterwards filled or baptized with the Holy Ghost.
This opinion would necessitate three separate experiences,
where, I think, the Scripture only speaks of two. We
should have (1) pardon, (2) entire sanctification by
the blood, and (3) the filling of the Spirit. There
would thus be a separation between the removing of
inbred sin from the heart, and the baptism with the
Holy Ghost. This baptism would, then, be only a qualification
for service. It is regarded by these teachers, as
only given for an enduement of power, to do the work
to which we are called. And the practical result of
this error, for such with due deference I must regard
it, is that some will be very anxious to obtain the
baptism with the Holy Ghost to make them strong or
powerful in their work, but will ignore, or even deny,
the doctrine of entire sanctification. Dr. S. A. Keen
tells us of a minister who wrote to him that he did
not take much stock in sanctification, but that he
was very desirous of the Holy Ghost baptism, in order
that he might have increased power in the ministry
of the word. And, indeed, this seems to be a very
prevalent idea, that we are to be baptized for service,
but not for cleansing.</p>

<p>I trust that no reader who has followed me through
the different chapters of this book will imagine,
for a moment, that I under-value, in the slightest
degree, the precious blood of Christ, nor do I forget
that it is that blood which, as we walk in the light,
cleanseth us from all sin. I think I have sufficiently
stated elsewhere that the blood of Jesus is the procuring
cause of our sanctification, as well as of our justification,
and that we are forever dependent upon the atonement
for the one blessing as well as the other. The blood
of the Son of God is the ground of our sanctification,
but it is the Holy Spirit who is the effective agent
in destroying the depravity of our hearts.</p>

<p>It is true that our Saviour received the Holy Ghost,
and that God anointed Him for the great work of redemption.
And in His case, the word used is anointed or descended,
and not in any place baptized. He needed not the work
of entire sanctification, and, therefore, He is not
said to have been baptized with the Holy Ghost. As
a man, He did need the energizing for His work, and,
therefore, He is said to have been anointed. Beloved,
let us not separate what God has joined together.
The entire sanctification of the heart and the Holy
Ghost baptism are coetaneous experiences, and must
not be divorced.</p>

<p>And now, beloved reader, I have accomplished my task.
I have shown that like a golden thread the doctrine
of entire sanctification runs through the Bible, from
Genesis to Revelation. It is found in patriarchal
times, it is in the law and the prophets, the types
and the ceremonies, the gospels and epistles, everywhere
showing us that we have to do with a Holy God, and
that we as His children are required to be holy men
and women.</p>

<p>To all who shall read this book, I testify that by
the grace of God, and the blood of Christ, and the
sin-consuming baptism with the Holy Ghost, this poor
man, the chief of sinners, is saved to the uttermost.
Glory to His name.</p>

<p>And to you, my readers, I bid farewell, and say, May
He &#8220;make you perfect, stablish, strengthen,
settle you.&#8221; Amen.</p>
<PRE>
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