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). 

From What Do Sins Originate?

QUESTION: From what cause does the act of sin in man originate?

ANSWER: The free will is the first cause of its own moral acts, just as God is the first cause of all created being. A first cause is unthinkable; we cannot mentally construe either the absolute, like a first cause, or the infinite, like a succession of causes running back without end. Man is the creator of his own character and destiny. The most important part of God's universe is left for free agents to create — moral character. When it is completed at the close of each one's probation, whether the character is good or bad, God. cannot arbitrarily interpose to change it. As the free agent has fixed it so it must remain eternally.

— Steele's Answers pp. 212.

Irresistible Conversions?

QUESTION: Does God irresistibly convert men temporarily, suspending the free will for that purpose?

ANSWER: Never either in this world nor in that to come will he turn a free agent into a machine in order to save him. This doctrine leads to universalism, for if God, who is no respecter of persons, saves one sinner in that way, justice requires that he should save all in the same way, whether men or devils. Moreover, it implies the crude notion that the moral realm is the appropriate sphere of physical omnipotence. It also involves the marring of God's image in man by God himself, for moral freedom is the very center of man's likeness to his Creator. Man creates his own character, which in God's estimate is worth more than the whole material universe. He has the assistance of Divine grace, as a moral suasive, but not as a determining force. Saving faith is a graciously aided human act, not an irresistible grace — one of the five points of Calvinism. "Salvation through faith is not of yourselves; it is the gift of God," is the meaning of Eph. 2:8, as every Greek scholar will say. See the exegetes.

— Steele's Answers p. 170, 171.