Righteousness Leading to Sanctifcation (Rewritten)

 "I speak after the manner of men because of the infirmity of your flesh: 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." — Romans 6:19 KJV.

 "I am speaking in human terms because of your natural limitations. For just as you once presented your members as slaves to impurity and to greater and greater iniquity, so now present your members as slaves to righteousness for sanctification." — Romans 6:19 NRSV.

Ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν. ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτως νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν. — Romans 6:19

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In the King James Version of the Bible, the phrase reads “righteousness unto holiness.” This does not refer to the initial holiness that comes with regeneration, but — as Dean Alford explains — to perfect holiness. In other words, believers are called to “present their members as servants to righteousness, leading to — resulting in — perfect holiness.”

Concluding Notes on 1 John 4

 CONCLUDING NOTES.

1. In verse 3 an important variant reading is found in the Vulgate and in many Latin fathers. Instead of "confesseth not Jesus" they have "separates Jesus," i. e., separates the divine from the human, or divides the one divine-human person. Some of the Latin manuscripts read "annulleth" for "confesseth not." See R. V. margin. For the following reasons we reject these two variant readings:

Sin, Infirmity & Atonement

The moral sense of mankind makes a distinction not in degree, but in kind, between forging a note, and falling asleep in a prayer meeting, or forgetting to keep a promise, or disproportioning food to exercise, or indulging too long in sleep, or having an impure dream, or a wandering thought in church, or treating a neighbor coldly under a misapprehension of his worthiness. The universal conscience discriminates between a sin and a weakness or an error.

Ethical writers insist that the moral sense of mankind pronounces innocent the inadvertent doer of an act wrong in itself. They declare that there is a broad distinction between wrong and guilty, on the one hand, and right and innocent, on the other; and that guilt always involves a knowledge of the wrong, and an intention to commit it. Hence, in the light of the moral philosophies filling our libraries and taught in our colleges, a sin of inadvertence or ignorance needs no expiation. But this is a superficial view.

Notwithstanding the broad distinction between infirmities and sins, in one respect they are alike, they both need the atonement. This is shown by human laws. So great are the interests entrusted to men in certain positions that severe penalties are attached to carelessness, as in the handling of poisons by physicians and apothecaries, the involuntary sleep of a weary sentinel at his post, or in the case of the bridge-tender who through a faulty time-keeper has the draw open when the express train arrives. These are infirmities of judgment or memory which men regard and punish as crimes. Now, what the exigencies of human society require for its safety in a few cases, the perfect moral government of God demands in all cases — satisfaction for involuntary sins. But there is a difference in God's favour. He always provides an atonement for such sins, and never executes sentence till the atonement has been rejected. Where the expiation cannot be known and applied he forbears to inflict the penalty. "The time of this ignorance God overlooked." Hence the law of God is more merciful than the statutes of men, which, in the cases specified, make no provision for escaping the punishment of involuntary offences. The objection which some have raised against the Divine Government for holding errors and inadvertencies as culpable and penal, falls to the ground when we find the first announcement of this accompanied by the institution of the sin-offering. See Lev. iv.

Though a well-meant mistake does not defile the conscience and bring into condemnation, nevertheless when discovered it demands a penitent confession and a presentation of the great sin-offering unto the God of absolute holiness. The refusal to do this after the sin-offering has been provided involves positive guilt. Says John Wesley:

Not only sin, properly so-called, that is, a voluntary transgression of a known law: but sin, improperly so-called, that is, an involuntary transgression of a divine law, known or unknown, needs the atoning blood. I believe there is no such perfection in this life as excludes these involuntary transgressions, which I apprehend to be naturally consequent on the ignorances and mistakes inseparable from mortality. Therefore, sinless perfection is a phrase I never use, lest I should seem to contradict myself. I believe a person filled with the love of God is still liable to involuntary transgressions.

Hence Charles Wesley sings —

Every moment, Lord, I want
The merit of Thy death.

In view of this truth it is eminently appropriate for the holiest soul on earth to say daily. "Forgive us our debts, as we forgive our debtors." 

— From “Sins, Infirmities and the Atonement” Mile-stone Papers. (This comes at the end of the chapter.)

A Personal Testimony

I was born into this world in Windham, N. Y., October 5, 1824; into the kingdom of God in Wilbraham Mass., in the spring of 1842. I could never write the day of my spiritual birth, so gradually did the light dawn upon me and so lightly was the seal of my justification impressed upon my consciousness. This was a source of great trial and seasons of doubt in the first years of my Christian life. I coveted a conversion of the Pauline type. My call to the ministry was more marked and undoubted than my justification. Through a mother's prayers and consecration of her unborn child to the ministry of the Word I may say, "To this end was I born, and for this cause came I into the world, that should bear witness to the truth." My early religious experience was variable, and for the most part consisted in "Sorrows and sins, and doubts and fears, a howling wilderness."

The personality of the Holy Spirit was rather an article of faith than a joyful realization. He had breathed into me life, but not the more abundant life. In a sense I was free, but not "free indeed"; free from the guilt and dominion of sin, but not from strong inward tendencies thereto, which seemed to be a part of my nature. In my early ministry, being hereditarily a Methodist in doctrine, I believed in the possibility of entire sanctification in this life instantaneously wrought. How could I doubt it in the light of my mother's exemplification of its reality? I sought quite earnestly, at times, but failed to find any thing more than transient uplifts from the dead level. One of these, in 1852, was so marked that it delivered me from doubt of the question of regeneration. These uplifts all came while earnestly struggling after entire sanctification as a distinct blessing. But when I embraced the theory that this work is gradual, and not instantaneous, these blessed uplifts ceased. For, seeing no definite line to be crossed, my faith ceased to put forth its strongest energies. In this condition, a period of fifteen years, I became exceedingly dissatisfied and hungry. God had something better for me. He saw that so great was my mental bewilderment, through the conflict of opinion in my own denomination relative to Christian perfection, that I would flounder on, "in endless mazes lost," and never enter "The land of corn and wine and oil," unless He, in mercy, should lead me by another road than that which has the fingerboard set up by John Wesley. I was led by the study of the promised Paraclete to see that He signified far more than I had realized in the new birth, and that a personal Pentecost was awaiting me. I sought in downright earnestness. Then the Spirit uncovered to my gaze the evil still lurking in my nature; the mixed motives with which I had preached, often preferring the honor which comes from men to that which comes from God.

I submitted to every test presented by the Holy Spirit and publicly confessed what He had revealed and determined to walk alone with God rather than with the multitude in the world or in the Church. I immediately began to feel a strange freedom, daily increasing, the cause of which I did not distinctly apprehend. I was then led to seek the conscious and joyful presence of the Comforter in my heart. Having settled the question that this was not merely an apostolic blessing, but for all ages -- "He shall abide with you forever" -- I took the promise, "Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you." The "verily" had to me all the strength of an oath. Out of the "whatsoever" I took all temporal blessings, not because I did not believe them to be included, but because I was not then seeking them. I then wrote my own name in the promise, not to exclude others, but to be sure that I included myself. Then, writing underneath these words, "Today is the day of salvation," I found that my faith had three points to master -- the Comforter, for me, now. Upon the promise I ventured with an act of appropriating faith, claiming the Comforter as my right in the name of Jesus. For several hours I clung by naked faith, praying and repeating Charles Wesley's hymn "Jesus, thine all-victorious love shed in my heart abroad."

I then ran over in my mind the great facts in Christ's life, especially dwelling upon Gethsemane and Calvary, His ascension, priesthood, and all-atoning sacrifice. Suddenly I became conscious of a mysterious power exerting itself upon my sensibilities. My physical sensations, though not of a nervous temperament, in good health, alone, and calm, were indescribable, as if an electric current were passing through my body with painless shocks, melting my whole being into a fiery stream of love. The Son of God stood before my spiritual eye in all His loveliness. This was November 17, 1870, the day most memorable to me. I now for the first time realized "the unsearchable riches of Christ." Reputation, friends, family, property, everything disappeared, eclipsed by the brightness of His manifestation. He seemed to say, "I have come to stay." Yet there was no uttered word, no phantasm or image. It was not a trance or vision. The affections were the sphere of this wonderful phenomenon, best described as "the love of God shed abroad in the heart by the Holy Ghost. It seemed as if the attraction of Jesus, the loadstone of my soul, was so strong that it would draw the spirit out of the body upward into heaven. How vivid and real was all this to me! I was more certain that God loved me than I was of the existence of the solid earth and of the shining sun. I intuitively apprehended Christ. This certainty has lost none of its strength and sweetness after the lapse of more than seventeen years. Yea, it has become more real and blissful. Nor is this unphilosophical, for Dr. McCosh teaches that the intuitions are capable of growth.

I did not at first realize that this was entire sanctification. The positive part of my experience had eclipsed the negative, the elimination of the sin principle by the cleansing power of the Paraclete. But it was verily so. Yet it has always seemed to me that this was the inferior part of the great blessing of the incoming and abiding of the whole Trinity. John 14:23.

After seventeen years of life's varied experiences, on seas sometimes very tempestuous, in sickness and in health, at home and abroad, in honor and dishonor, in tests of exceeding severity, there has come up out of the depths of neither my conscious nor unconscious being any thing bearing the ugly features of sin, the willful transgression of the known law of God. All this time satan's fiery darts have been thickly flying, but they have fallen harmless upon the invisible shield of faith in Jesus Christ. As to the future, "I am persuaded that He is able to keep my deposit until that day."

— from "A Brief Autobiography."

Overcoming a Hazy Christian Experince

Andrew Murray writes:

It is because the presence of the Spirit as the indwelling teacher in every believer is so little known and recognized in the Church, and because, as the result of this, the workings of the Spirit are greatly limited, and, there is so much difficulty and doubt, so much fear and hesitation about the recognition of the virtues of the Spirit.

This spiritual incertitude, these hazy Christian experiences and weakening and distressing doubts in respect to fundamentals — the truth of Christ and personal salvation through Him — are the natural product of nebulous preaching on the subject of the offices of the Holy Spirit. This defective preaching comes from a negative experience of the fulness of the Spirit.

Conversions take the type of doctrines. The Wesleys, after a long and painful search, received the direct witness of the Spirit to the forgiveness of sins. They immediately began to preach this doctrine, strange to that era of spiritual death, though shining in the New Testament as clearly as the midday sun. People were converted by thousands, of whom John Wesley testified that ninety-nine out of every hundred could tell the exact time of their saving acceptance of Christ.

This is not the ratio of clear-cut conversions with a date among modern Methodists, because the offices of the Holy Spirit are not now so prominently and constantly held up before the people in the ministrations of the pulpit. What is the remedy? Let the pulpit be baptized with the Holy Ghost. Let preacher and layman who desire to know the promised Paraclete and to realize His indwelling, study the teaching of the Bible on this theme, especially the promises in the fourth Gospel. Gather these promises together and study them earnestly, and then turn to the Pentecostal fulfillment in the Acts, and to the full development and application of this doctrine by the apostolic writers, especially John and Paul. Approach these epistles athirst to find the artesian well of "waters springing up unto everlasting life," and to drink evermore therefrom. Study prayerfully and with faith all that the Spirit of inspiration has put on record respecting Himself and His indwelling and blessed work in your heart. Study in dependence on the Spirit, who alone can unlock the Word that He has inspired. Study with a will to follow whither the Spirit may lead, and with a complete self-surrender to God and that perfect self-effacement which Paul describes as a double crucifixion, "the world has been crucified unto me, and I unto the world" (Gal. vi. 14). Consecration is indispensable to the successful study in this high theme. It clarifies the intellect, dispels prejudices and misconceptions, and unifies and strengthens all the faculties.

In this attitude of hearty consent to the leading of the Spirit, obedience to Christ and crucifixion of the flesh, the persevering believer will soon find the Spirit working in him, first as a search-light revealing impurities and mixed motives never discovered before. Then, if the will consents to their removal, the Spirit will entirely cleanse the temple of the heart and permanently fill it with His glorious presence. He will beautify His sanctuary with the entire galaxy of Christian virtues. He will strengthen its walls and make them impregnable to all assaults from without, and He will insure loyalty within by His constant indwelling "who yearneth for us even jealously" (James iv. 5, Revised Version, margin). We must remember that in both the natural and the spiritual world knowledge is preceded by faith. We must believe the Holy Ghost before we can know Him. Every altitude of higher knowledge must be the result of a stronger trust. Faith must be the habit of the soul that aspires after constant growth. Faith ever has to do with the invisible and the seemingly unreal. The Paraclete is unseen to the natural eye, and the inner eye of reason does not recognize His existence. Hence faith is the only door for the Spirit to enter and the only atmosphere in which He can dwell. There is no way of knowing the Holy Spirit but by possessing Him and being possessed by Him, just as there is no way of knowing life but by living. In fact the Holy Spirit is the life of the believing human spirit. The spiritual life is as real to consciousness as the natural life.

— from The Gospel of the Comforter, Chapter 22.

Daily in the Jaws of Death

QUESTION: Explain (1) Rom. 8:36, "For thy sake we are killed all the day long" (2) I Cor. 15:31, "I die daily."

ANSWER: (1) This is a verbatim quotation from Ps. 44:22, meaning exposure to death continually for their rebellion, some daily falling a sacrifice to the persecuting spirit of their enemies. (2) "I die daily," "I am daily in the very jaws of death" (Wesley). If the dead believers in Christ are never to have a glorious resurrection, what good reason have I for my daily exposure to martyrdom? Sometimes we hear an ignoramus in the pulpit quote this text to prove that there must always be sin in Christians, an idea as irrelevant to Paul's argument for the resurrection as the man in the moon. In II Cor. 11:23 he demonstrates his superior apostleship thus, "in labors more abundant, in stripes above measure, in prisons more frequent, in death oft." What stupidity in interpreting death in these three texts as a daily ineffectual cessation from sinning!

— Steele's Answers p. 238.

On Hebrews 12:14

QUESTION: I have difficulties with Heb. 12:14, "Follow after peace with all men, and the sanctification without which no man shall see the Lord." (1) If I insist that holiness is a definite second work, then it follows that only those in whom it has been wrought will see the Lord. (2) If I say that we received a degree of holiness when we were regenerated, then the text loses its emphasis as to the necessity of a second work. (3) Does the text make peace with all men and holiness equally necessary to seeing the Lord?

ANSWER: The "shall" should be "will" as the translation of the Greek denoting simple certainty rather than  a prohibition or a threat. Without purity no man will or can see God, who is perceived only by the pure in heart. The psychologists have not found out that the heart is a more important organ of knowledge than the head. Hence "he who loveth not knoweth not God." In this kind of knowledge there must be a similarity of feeling between the subject and the object, loving what God loves and hating what he hates. No degree of holiness is indicated in the text. Wesley calls attention to the fact "that the term 'sanctified' is continually applied by Paul to all that were justified; that by this term alone he rarely, if ever, means, 'saved from all sin,' and that it is not proper to use it in that sense without adding the word 'wholly,' 'entirely' or the like." The same criticism applies to the adjective "holy" — in the plural "saints," holy ones, and to the noun "holiness," since we have the phrase "perfecting holiness." Hence there is no warrant for quoting this text as teaching that without the second distinctive work no man will see the Lord. Wesley insists that this grace should be preached "always by way of promise; always drawing, rather than driving." This level-headed man gives further advice which is a safeguard against fanaticism: "I would be far from quenching the smoking fax — from discouraging those who serve God in a low degree. * * * I would encourage them to come up higher, without thundering hell and damnation in their ears." This style of promoting Christian perfection was a stumbling block to the writer for more than a quarter of a century. When Moses stood on Mt. Pisgah he didn't throw stones at his brethren on the plain below to get them to climb to those sunny heights. Yet "the not following after holiness," says Wesley, "is the direct way to fall into sin of every kind. The "peace with all men," which we are to follow after, is that which is thus limited by Paul: "If it be possible, as much as in you lieth." It takes two parties to make peace; you are responsible for only one of them.

— Steele's Answers pp. 219-221.

Purification Prior to Pentecost?

QUESTION: Is not the participle "purifying" in Acts 15:9 in the Aorist? If so, should it not be translated "having purified?" If this be so, is it not an evidence that these people had been purified prior to Pentecost? And if this be so, then the Spirit was not given for purifying, but for witnessing God's acceptance of them. Isn't this Wesley's comment?

ANSWER: It is Aorist which, outside of the indicative and certain kinds of participles, is timeless and indicates a single completed act. Circumstantial Aorist participles denoting condition, concession, cause, or means, are always timeless. "Purifying," and "giving" in verse 8, denote means, thus: "And God bare them witness by giving (a single act, not a process) them the Holy Spirit * * * and he made no distinction between us and them by cleansing (a single act) their hearts by faith." See Goodwin's Greek Modes and Tenses, p. 49: "The Aorist Participle is sometimes joined with a verb of past time, to denote. that BY WHICH the action of the verb is performed, or that IN WHICH it consists: here it does not denote time past with reference to the leading verb, but rather coincides with it in time." Hence there is here no "evidence that they were purified prior to Pentecost." Wesley was too good a Greek lecturer in Oxford to make any such comment.

— Steele's Answers pp. 203, 204.

Christ Preaching to the Spirits in Prison (1 Peter 3:19)

QUESTION: Explain I Peter 3:19, Christ preaching to the spirits in prison.

ANSWER: We have several times answered this extendedly. We now only quote Wesley's Notes: "He preached through the ministry of Noah to unholy men before the fiood; who were then reserved by the justice of God as in a prison, till he executed the sentence upon them all; and are now also reserved to the judgment of the great day."

— Steele's Answers pp. 196.

What Did Wesley Mean by "Enthusiasm"?

QUESTION: What does Wesley mean when he thus cautions professors of Christian holiness, "Beware of that daughter of pride, enthusiasm." Is  not enthusiasm a good quality?

ANSWER: In  modern usage it has a good meaning, as it originally had among the Greeks. Take it to pieces and you will And it means en Theos, in God, denoting inspiration. But it soon began to take on the meaning of fanatic, in which sense Wesley used it. Isaac Taylor, in his Natural History of Enthusiasm, says: "A fanatic is an enthusiast transformed or developed. A typical enthusiast has a warm imagination and a sensitive heart with the malignant element still latent." He lives for only one object, and when opposed the evil is apt to become aroused; then he ceases to be an enthusiast and becomes a fanatic, wild, extravagant and unteachable in his religious opinions. He is infallible, being directly inspired by the Holy Ghost, as he imagines. He thinks every thought is from God and that he has no need of the Bible. "Why do I need a guide-board," I heard a fanatic say in a pulpit, "when I have the Guide?" Another boasted that he had not looked in the Bible during a month. The devil easily trips such people up by injecting temptations to evil acts which, not being tested by the Scriptures, are supposed to be right because inspired by God. This is the road to ruin, trodden by many who were once earnest Christians. Wesley cut off sixty fanatics from his Foundry Society in one day. They called him "poor blind John." Beware of fanaticism, the devil's trap for those whom he can catch in no other way.

— Steele's Answers pp. 194, 195.

Were the Wesleys Freemasons?

QUESTION: We recently heard a Methodist preacher say that John and Charles Wesley were Freemasons. Is there any foundation to this statement?

ANSWER: This is news to me. I have been reading about the Wesleys all my days, especially in Tyerman's three big volumes on John Wesley, and I have not found it. He evidently put on record everything he could find.

— Steele's Answers p. 193.

The Meek Inherit the Earth

QUESTION: In what sense are the meek to inherit the earth (Matt. 5:5)?

ANSWER: This is quoted from Ps. 37:11, and is thus translated in the Revised Version, "But the meek shall inherit the land" (Canaan) here used as an ancient popular antitype to the experience of entering into the Messiah's spiritual kingdom. This "land" from which the unbelievers were excluded in Num. 14:23 had already in Ps. 95:11 become "rest," emblematic of Christian peace, as in Heb. 3:18, and 4:1-9. It was at first necessary to use Hebrew phrases to express Christian ideas, for they could be intelligibly indicated in no other way to the Jews. Wesley says "the meek shall hereafter possess the new earth wherein dwelleth righteousness." In his note on Rev. 21:2, he says, "The new heaven and the new earth, and the new Jerusalem, are closely connected.. This city is wholly new, belonging not to this world, not to the millennium, but to eternity."

— Steele's Answers p. 179.

On Methodist Doctrinal Standards

QUESTION: What are the doctrinal standards of the Methodist Episcopal Church?

ANSWER: For the laity the twenty-five Articles of Religion found, in the Discipline. For ministers, in addition to these, the Notes of Wesley on the New Testament and his first volume of sermons, American edition, comprised in the first two of the English editions. But some writers, such as Nathan Bangs and Abel Stevens, insist that the standard for the ministry is the same as that of the laity. Over this point there is a contention. The books named are the only standard of the English Wesleyan Church, and they were the only one for the American Methodists till their organization in 1784, when Wesley sent the Articles to be, as some say, in addition to the former standard, but others say they are a substitute for it. Some future general conference setting as a Supreme Court must decide.

— Steele's Answers p. 173, 174.

The Kingdom Realm of Righteousness

We may compare the kingdom of God to a three-storied temple founded on Christ, the corner stone.

The first story is a basement partly underground, the region of shadow and darkness, the cellar-kitchen of this palace, where servants toil in fear and hirelings work for wages. As servants, they are faithful, conscientious and true to their Master's interests. They are not drones, nor gluttons, nor drunkards, nor stewards wasting their Master's goods. Their service is voluntary. They have chosen it in preference to any other. Yet they are not joyful, but rather fearful that they shall fail to please their Master and so lose their wages. For they toil with an eye to the reward, and every day after twelve o'clock they often look over their shoulders to see whether the sun is not setting, so that they may quit for the day and draw their pay. While they believe that they are serving the best of masters, they sigh when they contrast their condition with that of his acknowledged sons and daughters in the parlors above. They are tempted to be sad and envious, not cheerful and songful. In this state of mind there is danger of discouragement and abandonment of the service. For it is natural for to escape from an irksome employment. The predominant motive of their service is fear, not love, and there is no magnetism in fear to attract and hold them steadfast.

Did John Wesley Teach a Second Definite Work of Grace?

QUESTION: Our Methodist preacher is saying that Wesley did not teach entire sanctification as a second definite work. What do you say?

ANSWER: I suspect this preacher must have been the author of "Historic Doubts Respecting Napoleon Bonaparte," an elaborate and apparently conclusive argument proving that no such man ever lived, that he is a myth, the outgrowth of the military spirit of the French. This preacher's next assertion we may naturally expect to be that John Wesley is a historic myth, the product of Methodism. This proposition is just as capable of proof as that he did not persistently proclaim with tongue and pen Christian perfection or entire sanctifieation as "the second blessing." This he did from near the beginning of his long ministry to the end. There is just as much propriety, in the light of his Journals, in asserting that he did not preach justification as that ho did not preach entire sanctification as a distinct, subsequent work.

— Steele's Answers p. 159, 160.

Sancification and Regeneration in 1 John 1:9

QUESTION: Would not I John 1:9 alone, "If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness," naturally teach entire sanctification when regenerated, to one who is free from all preconceptions?

ANSWER: Perhaps it would, if he had failed to note the prayers for the entire cleansing of those who are already children of God and the exhortations to Christians to go on unto perfection. But an observant Greek reader would understand from the two verbs of different meaning in the aorist tense that two distinct and decisive works are to be done. Even Alford, who is not friendly to the doctrine of Christian perfection as taught by his brother churchman, John Wesley, admits that "to cleanse from all unrighteousness is plainly distinguished from to forgive us our sins; distinguished as a further process; as, in a word, sanctification distinct from justification. The two verbs are aorists, because the purpose and faithfulness and justice of God are to do each as one great complex act — to justify and to sanctify wholly and entirely." He says, "to do each," not both together, as one great act. In 1737 the Wesleys discovered "that men are justified before they are sanctified."

— Steele's Answers p. 135, 136.

Entire Sanctification and Pentecost

QUESTION: Does not Acts 2:39 teach that the three thousand were entirely sanctified at Pentecost?

ANSWER: Acts 15:9 is an undoubted proof text of this experience in the case of the Apostles and other disciples. The fulness of the Spirit is sometimes emotional rather than sanctifying. This is often the case when the Spirit descends upon a multitude, filling them with joy, entirely sanctifying those who are aspiring after this grace and regenerating penitent seekers of pardon and convicting sinners. The spirit of adoption crying in the heart, "Abba, Father," fills the convert with a feeling of fullness. For these reasons, Wesley did not employ this phrase, "Fullness of the Spirit," to denote entire sanctification, although he used at least a score of synonymous terms to denote this experience.

— Steele's Answers p. 134, 135.

The Inward Revelation of the Spirit

Christian experience, especially in its higher phases, abundantly testifies to the certitude of the inward revelations of the Comforter. The burden of this testimony, all along the Christian ages, is not that dogmatic truth is inwardly revealed, but that the facts of personal justification and entire sanctification, fundamental to complete Christian character, are disclosed to all who perfectly trust in Him who is able to save to the uttermost.

Nor will the attestation of these souls, who with Moses have trodden the Mount of God, and conversed with Him face to face in spiritual communion, be invalidated in the estimation of the wise, by the fact that they have been stigmatized as fanatics, Pietists, Lollards, Mystics, Waldenses, Quakers, and Methodists. For in this series of opprobrious nicknames we find the real apostolical succession, and not in an unbroken chain of prelatical ordinations. The martyr fires, which illumined the dark ages, conserved our spiritual Christianity against councils and inquisitions. What was the heresy of Tauler, Suso, Eckhart, Madame Guyon, Luther, and Wesley, but the manifestation of Christ to the believer, through the Holy Spirit, certifying forgiveness, renewing and sanctifying the soul.

Why Wesleyans Do Not Speak of "Sinless Perfection"

QUESTION: Why do Wesleyan advocates of Christian perfection decline the phrase, "sinless perfection"?

ANSWER: "I do not contend for the term 'sinless,'" said Wesley, "though I do not object against it." He gave no reasons, except that it would be misunderstood and be a stumbling block to those whose definition of sin includes all innocent infirmities, all mistakes, all failures to realize our perfect ideals of character and usefulness, all thoughts of evil; and some include all temptations to sin. Such a perfection we must not expect in the present life. Therefore the term "sinless" should be applied only to him who could confidently say, "Which of you convicteth me of sin?" No one who has ever sinned can apply this adjective to himself. But according to I John 3:9, every one may lead an unsinning career from his new birth onward through time and eternity by the grace of God appropriated by faith.

— Steele's Answers pp. 112, 113.

Faith and Feeling

"The power of God," says Fletcher, "is frequently talked of, but rarely felt, and too often cried down under the despicable name of frames and feelings."

"If I had a mind," said the eloquent George Whitefield, "to hinder the progress of the Gospel, and to establish the kingdom of darkness, I would go about telling people 'they might have the Spirit of God, and yet not feel it,' or which is much the same, that the pardon which Christ procured for them is already obtained by them, whether they enjoy the sense of it or not."

This is the kind of faith which multitudes of souls in utter spiritual barrenness are resting in for eternal life. They are exhorted to beware of looking for any changed feeling, that feeling is inconsistent with true faith.