How Do We Consecrate Our Possessions to the Lord?

How may I consecrate all to the Lord, and yet retain the control over all? How, for instance, can I surrender all my property to God and still retain some of it for life's uses?

The question is pertinent. No man can live without appropriating something to his own personality. Property is one of the great natural rights with which we have been invested by our Creator. We could not exist without it.

What are we to do when we consecrate possessions to the Lord? Not to shovel our money into the streets, or to pour it indiscriminately into the treasuries of the nearest institutions, but to become Christ's stewards for the faithful custody and expenditure of this property, making it accomplish the greatest possible good in the well-being of men and the glory of Christ. So much as we can spare from our business and the proper maintenance of our families we must make immediately productive for good in some department of Christ's service, for the Lord at all times condescends to use consecrated substance. But so much as is requisite for the conduct of our business and decent support of those dependent on us may be retained and administered solely for the glory of Him who gave himself for us. Here we must depend each on his own Judgment under the illumination of the word and the Spirit of God.

How may I know that I have laid all on the altar? Self generally rallies on some one point — defends itself in some last ditch. When that is surrendered, the struggle is felt to be over. We know that we have yielded and hung out the white flag, the token of our capitulation. Besides, with all honest souls God is under covenant to reveal to them the state of their hearts. It is the office of the Holy Spirit to hold up a mirror and to furnish a lamp with which we may see our exact visage.

— Love Enthroned, Chapter 17.

Sanctification and the Theory of Temptation

An exhaustive discussion of the relation of a completely sanctified soul to the possibility of sinning, involves the theory of temptation.

Some teach that sin enters the soul when the sensibilities are stirred by the cognition of the forbidden object by the intellect. We are not of that class. The activity of the emotional nature in the presence of its proper objects is just as inevitable as that of the perceptive faculties. An apple presented to the gaze of a hungry child necessarily awakens, not only a perception, but a desire. This desire is as innocent as the impression on the retina, or the cognition in the mind. Sin comes in when the will indulges the desire, or even fosters it against the remonstrance of conscience. Yet this state of excited sensibility in the presence of a forbidden object is full of peril, for here is where sin is conceived. "Lust when it is conceived bringeth forth sin."

Is Perfect Love a Special Charism?

We find in some honest minds a theoretical difficulty which constitutes a stone of stumbling in the way of their seeking full salvation. It is the notion that the grace of perfect love is of the nature of a charism, or special gift of the Holy Ghost, dispensed by the Father according to his own will, and hence not attainable by all believers.

Are there not instances in which the fullness of the Spirit, or perfect love, is dispensed in a sovereign manner without compliance with the usual conditions? We dare not say that there are not; for (1.) We read in the Scriptures of one who was to be filled with the Holy Ghost from his mother's womb. (2.) We believe that the souls of infants, defiled by inborn depravity, are, without faith on their part, entirely cleansed before death by the blood of sprinkling because they are included in the new covenant which is ratified by that universal atonement which saves all souls which do not willfully reject it by unbelief. (3.) For the same reason we believe that all justified souls, all persevering believers in Jesus Christ, who, through imperfect apprehension of the "exceeding greatness of his power" to save to the uttermost," are painfully conscious that they are not cleansed from all inward unrighteousness, are, before death, entirely sanctified by the sovereign will of Him who stands pledged "to finish the good work which he has begun" in them, and "to present them faultless before the presence of his glory with exceeding joy "

Is Perfect Love a Requirement for Entering Heaven?

QUESTION: Should the experience of perfect love be taught as a requirement for entering heaven, or as a high privilege of the regenerate and as an especial equipment for a more devoted service for the Master?

ANSWER: We admire Wesley's advice to preach this great blessing by drawing, not by driving. It will do much harm to threaten true believers with hell fire, if they do not consciously receive their full heritage in Christ in this life. There are no such threatenings in the Word of God against the children of God. "If children, then we are heirs of God and joint heirs with Christ." Perfect love is the preparation for the heaven to which the first degree of love gives the title. Every genuine Christian is a candidate for perfect love, if he perseveringly seeks it. No one can love God a little without desiring Him to love him with all his heart, and no one can love with all his might without desiring a larger capacity for loving. Says Faber:

"And they who love God cannot love him by measure, 

For their love is but thirst to love him still better."

The perfect love described by St. John is characterized by its fearlessness, which can arise only from its moral purity. This is the quality of the perfect love which Wesley preached. This is sooner or later the heritage of every persevering believer. From this point onward he is no longer dissatisfied, but he is forever afterwards in time and in eternity unsatisfied, crying with good Ambrose of old, "Ampliora Domine, ampliora" — More, Lord, more.

"Insatiate to this spring I fly;

I drink and yet am ever dry;

Ah! Who against thy charms is proof?

Ah! Who that loves, can love enough?"

— Steele's Answers pp. 64, 65.

Killing in Self-Defense

QUESTION: What proof is there in the Bible that it is right to kill in self-defense?

ANSWER: Such an act needs no justification by the Bible, because the instinct of self-preservation is divinely implanted for the very purpose of instantaneous resistance to violence which may cause the death of the assailant. The religion of Jesus Christ does not condemn the healthful action of any one of our primary instincts. He is discussing the lex talionis, the practice of personal retaliation, when he says, "resist not evil," in Matt. 5:39. In the case of the midnight burglar, killed in the act of breaking in, no guilt was incurred. Ex. 22:2, 3.

 — Steele's Answers pp. 63, 64.

When Shall We Shall Know Fully?

QUESTION: In 1 Cor. 13:9 what time is referred to in the clause, "When that which is perfect is come," and verse 12, "Then shall I know fully?"

ANSWER: After the believer's death. The exegetes all concur in this opinion, though there is no mention of death in this magnificent encomium of what Prof. Drummond styles "the greatest thing in the world." A very good man has written a book in proof of the idea that the perfection spoken of is that of perfect love and that the "then" in verse 12 is when this grace is experienced.

— Steele's Answers p. 63.

Spiritual Crucifixion

QUESTION: The Telescope, my religious weekly, in an article on "Spiritual Circumcision" has the following sentences which I wish you to discuss: (1) "Paul makes no distinction between believers, saying that they crucified, while others are not." (2) "That spiritual crucifixion is in the past tense and refers to justification." (3) "There is no text in proof that a second work is required that the believer may be spiritually crucified."

ANSWER: (1) This does not harmonize with 1 Cor. 3:1-3, where "brethren," "babes in Christ," are described as largely carnal and very much in need of such a change as Paul testifies to in Gal. 2:20, "I have been crucified with Christ, and it is no longer (American Revision) I that live, but Christ liveth in me." Again, in Phil. 2:19-21, Paul sorrowfully complains that even in his company of Christian ministers only Timothy was like himself wholly consecrated to Christ and dead to selfishness, and that "all" the rest of them "seek their own and not the things of Jesus Christ." This very plainly teaches that there is a wide difference between Christians, some being dead to self, while others are in great need of self-crucifixion, having a selfish regard for themselves, obstructive of their highest usefulness in places where they may have abundant occasion for self-denial and self-sacrifice in promoting the glory of Christ and the well-being of his Body, the church. The Telescope has made the discovery that "crucifixion and death mean only separation." This is well said and it implies a separation from the bent to sinning sought and found by one who is already forgiven and inspired with spiritual life. (2) Justification or pardon is an instantaneous work done for us. It takes place in the mind of God while the new birth and spiritual crucifixion are definite and momentary works of the Holy Spirit wrought in us, the past tense (the Greek aorist) denoting that each of these works is an act and done once for all. (3) 1 Thess. 5:23 is a decisive proof-text which no opponent can explain away. The Greek word "wholly" is used in the New Testament only here. It signifies "perfect, complete in all respects." "Entire" is in the Greek used but twice in the New Testament, "denoting," says Thayer, "ethically, free from sin, faultless." The aorist tense of "sanctify" implies that the act of entire purification is instantaneous and decisive. A similar text is 2 Cor. 7:1, together with the four preceding verses. What sin can be left after cleansing all defilement of the flesh (sins through the body) and spirit (mental sins)? There can be no other kind of sins. Finally, all prayers for entire sanctification and all exhortations to seek it imply its absence in many believers and the possibility of its immediate obtainment, are such proof-texts.

— Steele's Answers pp. 61-63.

The Measure of the Usefulness of a Preacher

The chief effect of Spirit-baptism is to secure strength of impulse and continuity of effort in the worker himself. Love makes all toil for its object a delight, and furnishes a motive for constant activity in behalf of others.

We have recently heard a venerable bishop quoted as saying that "a revival may occur at any place where are God and a Methodist preacher." We understand by this that every preacher, who is as holy and as believing as he ought to be, may at will, at any time and in any place, see the simultaneous conversion of sinners. The necessary inference is, that all who do not constantly witness this are living in a cold and semi-backslidden state. This inference is afflicting thousands of Christian ministers who enjoy the fullness of the abiding Comforter. Both the inference and the assertion from which it is drawn are untrue.

Spiritual Dynamics

It is generally supposed that the copious effusion of the Spirit upon the believer to his utmost capacity will render him like an electric battery, emitting such shocks of power that sinners will instantly tremble, and fall down and cry for mercy, as did the thousands under the pentecostal preaching of Peter. Such phenomena do sometimes occur in modern times, but they are exceedingly rare. We are convinced that these large measures of power in individual believers would be more common were the whole Church full of faith in her glorified Head. But even then all would not be endowed with equal measures of spiritual power, all not having suitable spiritual capacity. 

Evangelistic or converting power is by no means commensurate with strength of faith and fullness of the spirit or out-gushing emotional experience. Unusual success in this direction requires that there be, in addition to entire consecration to God, a peculiar constitution of the sensibilities, and a personal magnetism' sanctified by the Holy Ghost. It is not derogatory to the Creator to say that he endows men with this magnetic power for this very purpose, not that it may be prostituted to selfish or Satanic uses, but that it may be subsidized by the Holy Spirit and used as a spiritual force to push forward Christ's kingdom. Instead, therefore, of vainly struggling for a gift not designed for us, let us employ to the utmost the gift of which we are possessed, even if it does not glare like a meteor upon the gaping world, nor cause our names to resound through the trumpet of fame. 

Our theory of spiritual dynamics is this: The Holy Spirit sheds abroad love in the believer's heart. Love is power. This power is always efficient to conquer sin, and in its higher degrees to overcome self. But its effect upon others is modified by our temperament and mental constitution.

What is Saving Faith In Jesus Christ?

QUESTION: Briefly describe saving faith in Jesus Christ.

ANSWER: This is a very important request. There is much which passes for faith in Christ which does not save. An eclectic faith does not save, the faith that dwells upon pleasant Gospel truths and ignores or rejects all disagreeable truths. In these days many are trusting in a fragmentary God regarding only the love side of the Divine character, forgetting that he is the Executive of the moral law. Saving faith believes all that Christ taught about heaven and hell, about eternal life and eternal punishment. Saving faith receives Jesus as Lord as well as the Teacher. To Him the will must bow. We must enthrone Him over our lives and render Him unhesitating obedience. Many seekers fail at this point. Again, there must be perfect trust in Him as the only Savior. Many think they are believing in Christ, while they are secretly leaning on their morality, their good works, the priest, the sacraments, the church. Again, an impenitent faith is unsaving. Penitence is the only soil out of which true faith can spring.

— Steele's Answers pp. 60, 61.