Growth in Grace (Rewritten)

We are urged to grow in grace and in the knowledge of Jesus Christ. Some people say the real logic of Christian growth works better if we reverse that order, putting the knowledge of Christ first as the way to grow in grace. But the apostle’s order—grace first, knowledge second—is actually the deeper and more natural one. 

We come to know Christ through the heart, not merely through the mind. We do not truly know Jesus until we love him; and the more we love him, the more closely we know him. 

The more we study the perfect character of Jesus, the more we admire him, just as studying Michelangelo’s works can make us admire him more. But admiration is not love. Admiration does not set the affections burning like a furnace; it does not drive the soul forward through loss and labor, self-denial and persecution, all the way to the martyr’s stake. As Christ’s character unfolds its splendor under the long, earnest gaze of the student, that student may grow aesthetically through contact with so much moral beauty. He may also become more firmly settled in his theological beliefs about the divinity of the man of Nazareth. And yet, in his own heart, he may still be refusing to receive and enthrone Christ as his rightful king.

We can go a step further and say that growth in grace, while it is accompanied by increasing power to avoid outward acts of sin, does not have the power to destroy the spirit of sin itself, commonly called original sin. 

Love Enthroned PDF

I have added a digital edition of Daniel Steele's book Love Enthroned to my Ko-Fi shop. It is in PDF form because that's all I can manage right now and because all e-readers can recognize and display that. 

This is the first of Steele's "Holiness books" and serves as an excellent introduction to his thought — and to the teachings of the Methodist Holiness movement in the Nineteenth Century. 

The page of "Definitions" alerts the reader to the distinctive way certain terms are defined and used by advocates of Christian Perfection. 

Chapter nine is a very helpful discussion of John Fletcher's doctrine of Dispensations — quite a bit different than the doctrine currently known as "Dispensationalism." Understanding Fletcher's doctrine of Dispensations also helps to explain why the Methodists commonly referred to "Entire Sanctification" as the "Baptism in the Holy Spirit." 

The book was originally published in 1875. This digital edition is from the 1908 revision, which contains an additional essay entitled “Love as a Principle and Love as a Passion.” 

For this digital edition, I have added a short autobiography, which was written in 1888.

It can be found here: Love Enthroned. 

For those who might be wondering: my old web site is coming down sometime at the end of November or the beginning of December. The Holiness books that I have hosted there will be unavailable after that time, but digital downloads like this will be available — but not for free! I am learning the digital formats and hope to make the books available in EPUB and AZW3 at some point in the near future.

A Brief History of Antinomianism (Rewritten)

Theological errors tend to come around in cycles, sometimes after very long stretches of time. They are like comets with unknown orbits that suddenly sweep into our solar system — but unlike comets, they are not harmless. They often leave moral wreckage behind them. Because all Christian truth is practical and aims at the moral transformation of people, every denial of that truth is harmful. Such denials do more than cloud the truth or block its purifying power; they actively corrupt and destroy souls. This is especially true of errors that free people from obligation to the law of God. 

After St. Paul had shown that no one can be justified by works meant to compensate for sin, and after he had established justification through faith in Christ — a faith that works by love and purifies the heart—a class of teachers appeared who drew a false conclusion from Paul’s teaching. They claimed that God’s law is abolished for the believer, who is now released from its authority as the rule of life. For this reason they became what Luther first called Antinomians (Greek anti, against, and nomos, law). From Rom. 3:8, 31; 6:1; Eph. 5:6; 2 Peter 2:18, 19, and James 2:17-26 — passages that warn against twisting the truth into an excuse for loose living — we can infer that Antinomianism, at least in its cruder form, had a place in the primitive church.

Antinomianism Defined (Rewritten)

 John Fletcher once wrote:

"An Antinomian is a professor of Christianity, who is antinomos, against the law of Christ, as well as against the law of Moses. He allows Christ's law to be a rule of life, but not a rule of judgment for believers, and thus he destroys that law at a stroke, as a law; it being evident that a rule by the personal observance or non-observance of which Christ's subjects can never be acquitted or condemned, is not a law for them. Hence he asserts that Christians shall no more be justified before God by their personal obedience to the law of Christ, than by their personal obedience to the ceremonial law of Moses. Nay, he believes that the best of Christians perpetually break Christ's law; that nobody ever kept it but Christ Himself; and that we shall be justified or condemned before God, in the great day, not as we shall personally be found to have finally kept or broken Christ's law, but as God shall be found to have, before the foundation of the world, arbitrarily laid, or not laid, to our account, the merit of Christ's keeping His own law. Thus he hopes to stand in the great day, merely by what he calls 'Christ's imputed righteousness'; excluding with abhorrence, from our final justification, the evangelical worthiness of our own personal, sincere obedience of repentance and faith, -- a precious obedience this which he calls 'dung, dross, and filthy rags' just as if it were the insincere obedience of self-righteous pride, and Pharisaic hypocrisy. Nevertheless, though he thus excludes the evangelical, derived worthiness of the works of faith, from our eternal justification and salvation, he himself does good works, if he is in other respects a good man. Nay, in this case, he piques himself on doing them, thinking he is peculiarly obliged to make people believe that, immoral as his sentiments are, they draw after them the greatest benevolence and the strictest morality." This brings to mind the testimony of a Universalist woman: "That she had come three miles to attend this prayer-meeting, so as to show that the Universalists are as pious as the Orthodox."

Why Dr. Steele Wrote a Book Against Dispensationalism (Rewritten)

It is no secret that I believe in a broad Gospel — one that reaches as far as the present needs of Adam’s fallen children. More than that, I believe that where sin has abounded, grace does here and now much more abound for believers who insist that Christ is a perfect Savior from inbred sin, through the power of His blood, in securing the indwelling Comforter and Sanctifier. 

I openly proclaim and testify to the whole world that Jesus Christ can make the inside clean as well as the outside of His vessels unto honor; that purity of heart is real and inwardly worked, not merely a spotless robe covering unspeakable moral filth and leprosy. I believe with St. John, against the Gnostics, that if anyone claims to have no natural defiling stain of depravity, no bent toward sinful acts, and therefore no need of the blood of atonement, he is deceiving himself, and the truth is not in him. But if he confesses his lost condition, God is faithful and just not only to forgive, but also to cleanse from all sin, "actual and original" (Bengel). 

Who are the Plymouth Brethren? (1887 essay rewritten)

Guest blog by W. McDONALD (1887).

(This essay has been revised and updated with the assistance of  Microslop CoPilot. The essay appeared in it’s original form, as the Introduction to Daniel Steele’s 1887 book A Substitute for Holiness, or Antinomianism Revived: The Theology of the So--Called Plymouth Brethren Examined and Refuted. I have no biographical information about the author, except to note that his name appears as one of the early leaders of the National Holiness Association.)

They are a sect — if that is even the right word for people who reject all sects — popularly known as "Darbyites," "Brethren," "Plymouth Brethren," and so on. They began in England nearly sixty years ago under the leadership of Mr. John Darby.

Mr. Darby was born in England to wealthy parents. He was trained for the law and began practicing it. But after his conversion, the whole direction of his life changed. He became convinced that it was his duty to enter the ministry. When his father learned of this plan, he strongly opposed it, and when he could not persuade him otherwise, he actually disinherited him. Still, a wealthy uncle adopted him and later left him a substantial fortune.

Perfect Love as a Definate Blessing (Rewritten)

It took four thousand years for the sacred Scriptures to fully unfold — "to import God into knowledge," in the phrase of Dr. Bushnell. The patriarchal and Jewish dispensations were devoted to revealing and firmly impressing the Divine unity on one nation surrounded by polytheism. If the triune personality of God had been taught before God's oneness of substance was securely established, it might have asked too much of humanity in its early stage of theological learning. For more than three thousand years, the first words taught to every child in the Jewish nursery were these: "Hear, O Israel, the Lord our God is one Lord." Under the dispensations before Christianity, faith in this truth, when it produced obedience, was saving. It is saving now for all who have received no higher revelation. So why do we need a clearer and more definite manifestation of the nature of God? Why should he reveal the unthinkable fact of his threefold personality, and call us to a faith that rises so far above reason? This is a question even angels might approach with bashful tread. It is certain that he has not taken me into his counsels. Here I walk by faith. And faith says that the fuller revelation of God, and the new requirement of faith in the Trinity, come from his gracious purpose to give richer blessings to the believer in a dispensation "rather glorious."

Fletcher's Doctrine of Three Dispensations (rewritten)

John Fletcher

John Fletcher, in his well‑known portrait of St. Paul as the model evangelical preacher, insists — strongly — that a minister cannot do his work well without a clear understanding of what he calls the three great eras of spiritual life. He names them the dispensation of the Father, the dispensation of the Son, and the dispensation of the Holy Ghost.

Anyone unfamiliar with the distinct experiences of these three dispensations, Fletcher argues, will struggle to apply Gospel truth correctly or fully fulfill their ministry. Although these dispensations appeared successively in history, they now exist at the same time. Among people accepted by God and living on the earth today, some are living primarily in the dispensation of the Father, some in that of the Son, and others in the dispensation of the Holy Spirit.

The Higher Life Prayer. (Rewritten).

"For this reason I bow my knees before the Father, from whom every familya in heaven and on earth takes its name. I pray that, according to the riches of his glory, he may grant that you may be strengthened in your inner being with power through his Spirit, and that Christ may dwell in your hearts through faith, as you are being rooted and grounded in love. I pray that you may have the power to comprehend, with all the saints, what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God.

"Now to him who by the power at work within us is able to accomplish abundantly far more than all we can ask or imagine, to him be glory in the church and in Christ Jesus to all generations, forever and ever. Amen." — Ephesians 3:14-21 NRSV.

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In the third chapter of Ephesians (verses 14–21), Paul opens the door of his prayer closet just enough for us to overhear what he is saying to God. Across the centuries, believers have leaned in and been deeply moved by what they’ve heard. We’re invited to listen — not as intruders, but as reverent guests. This kind of eavesdropping is honorable.

Like Jesus himself, Paul’s most urgent prayers are not aimed at hardened unbelievers — “the world” — but at those who already belong to Christ. His concern is “the perfecting of the saints.” Before we trace the powerful requests of this remarkable prayer, it helps to pause and look at the people he is praying for.

Who Were the Ephesians?

The Ephesian church was made up of people who, by almost any measure, lacked sophistication, stability, and moral polish—certainly far less than members of many modern congregations. Most were poor and working class. Historically, these are the kinds of people who respond first when Christ is preached in a community.

The Abiding Comforter (Rewritten)

[Jesus said:] “If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you." — John 14:15-17 NRSV. 

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Many people who read the New Testament struggle to find the sharp, instantaneous spiritual transition that modern advocates of Christian perfection insist should follow conversion. And honestly, that confusion makes sense. It usually comes from failing to recognize that several biblical ideas are actually pointing to the same spiritual reality: the baptism of the Holy Spirit, the fullness of the Spirit, the anointing that teaches and remains, and the promised abiding Comforter (παράκλητος). 

When Jesus promised the Comforter, He was not talking about someone whose sole job was emotional consolation. The Greek word παράκλητος (paraklētos) carries a much broader meaning. It can just as accurately be translated helper, advocate, teacher, guide, or counselor.

For the purposes of this essay, we will use the older term "Comforter." But, remember: It carries with it a wealth of meaning.