What is Holiness? by First Fruits Press

What is Holiness

by Z.T. Johnson, Ph.D.

First Fruits Press Wilmore, Kentucky c2015

What is Holiness? by Z.T. Johnson First Fruits Press, ©2015 Previously published: Louisville, Kentucky: Pentecostal Publishing Co., ©1936 ISBN: 9781621712091 (print), 9781621712107 (digital), 9781621712114 (kindle) Digital version at http://place.asburyseminary.edu/firstfruitsheritagematerial/100/ First Fruits Press is a digital imprint of the Asbury Theological Seminary, B.L. Fisher Library. Asbury Theological Seminary is the legal owner of the material previously published by the Pentecostal Publishing Co. and reserves the right to release new editions of this material as well as new material produced by Asbury Theological Seminary. Its publications are available for noncommercial and educational uses, such as research, teaching and private study. First Fruits Press has licensed the digital version of this work under the Creative Commons Attribution Noncommercial 3.0 United States License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc/3.0/us/. For all other uses, contact: First Fruits Press B.L. Fisher Library Asbury Theological Seminary 204 N. Lexington Ave. Wilmore, KY 40390 http://place.asburyseminary.edu/firstfruits Johnson, Zachary Taylor, 1897-1981. What is holiness? [electronic resource] / Z.T. Johnson. 1 online resource (239, [5] pages ; 21 cm. ): digital. Wilmore, Ky. : First Fruits Press, ©2015. Includes index. Reprint. Previously published: Louisville, Kentucky: Pentecostal Publishing Co., ©1936. ISBN: 9781621712107 (electronic) 1. Holiness. I. Title. BT767 .J57 2015eb

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Cover design by Wesley Wilcox

First Fruits Press The Academic Open Press of Asbury Theological Seminary 204 N. Lexington Ave., Wilmore, KY 40390 859-858-2236 first.fruits@asburyseminary.edu asbury.to/firstfruits

WHAT IS HOLINESS

Z. T.

Johnson,

Executive Vice-President of

Ph. D. Asbury College

PUBLISHING

Louisville, Ky.

CO.

DEDICATION

Dedic ted

the

dio Devotion l

Le gue, sponsored by

Asbury College.

PREFACE This book

written with a definite purpose in students in colleges a definite basis

was

view� to

upon the fundamentals of holiness� textbook which could be taught in

give reasoning provide a

holiness schools in a logical and forceful manner� to make available to all holiness preachers that ma: terial in the Scriptures and in the commentaries of

Wesley and Clarke which they can use in the build ing of holiness sermons. The broad general purpose was to make available to a

all persons interested in the doctrine of holiness simple yet practical book which would answer

many of the questions that arise in connection with the title of the book: What Is Holiness? It should be the

enriching the spiritual life of those experience; of strengthening those who believe in it; and of making

means

who have obtained the the faith of

it clear to those whose minds may be confused

the

subject.

so arranged that it can be used easily teaching purposes in the classroom or can be used by ministers and students as a general reference book. The index has been arranged with this in view. Finally, the writer has attempted to do a number of things in this book: I. To quote practically all the Scriptural ref erences on the subject of holiness and give an expla

The book is

for

nation of each. II.

To show the

exact

position

that

John Wesley

and Adam issues

holiness.

possible a ready reference book by complete index, logically arranged, which enable preachers, and especially young preach to find basic material for the building of holi

III. use

will ers, ness

Clarke took in reference to the vital the doctrine and experience oďż˝

surrounding

To make

sermons.

Finally,

present

tion, What is holiness? it and

those who may be in

interpretation of the ques as Asbury College stands for

terested the fundamental

in the institution attempt to train the and missionaries who come to ministers prospective us for their college and seminary work. With the exceptions of the quotations, of course,

the

opinions printed interprets

the author

herein

are

purely personal

the facts involved. . T.

Johnson.

INTRODUCTION The

positive

"without

statement

holiness

in the

holy Scriptures that,

shall

man

see

the

lifts the whole

Lord,"

subject of salvation from sin, purity of heart, and righteousness of life to a place of im portance where it cannot be ignored by any thought ful person

claiming

Christian.

The title of this book ought to awaken interest and suggest investigation on the part of all persons who believe in a future state of conscious existence.

The reader will find that the writer, Dr. Z. T. Johnson, has gone deeply and carefully into the whole subject of holiness as taught in the Old Testa ment

and the New, and has

logical treatise that is ing, and satisfactory. The book is for

scholarly

at once

timely. There dispassionate

and

given us a clear and illuminating, convinc

just now a subject Christianity

is real need

discussion of

that lies at the very foundation of the of Christ, and has in the past few decades been the cause of much discussion in religious circles, some times with

spirit

antagonism

and bitterness that

harmony with holiness of heart, and that should bind all believers in Christ

quite out fraternity into a holy brotherhood.

was

the

quite free from any sort of spirit offensive of controversy, but places before the reader in a forceful and courteous manner one of the This volume is

important Scriptural doctrines that can claim the attention of any reader. It can be used as an excellent textbook in seminary, college, or Sabbath

most

School class.

personally grateful to Dr. Johnson for the painstaking and thorough manner with which he has investigated this great Bible truth and the man ner in which he has placed the results before us. I anticipate a large sale, and a wide and profitable study of the book. I

H. C. Morrison.

CHAPTE

Holiness Phr seology

The the

people

holiness

v rious

ter

ccusto

for the doctrine

experience they profess. By

there is

hich nd

y hich

The

ter

dhere

they

the holiness

hich

the

people

forceful f ctor in his theo

y beco e ing nd his

logic l thin those

using

te ching th t to regener tion experience subse uent be obt ined by the believer in Christ,

those

believe in

pr ctices

of life.

y be divided into t non-Scriptur l nd those

used re

groups hich re

Scriptur l. They re f ili r to holiness people every here, nd, even though str nge to the out sider, re e sily understood by those ho believe in the experience. There re t le st eight phr ses in co on use hich e e ns y ter non-Scriptur l. This to s y th t they re not Scriptur l uot tions, but re st te ents b sed upon the Scriptures, nd in so e c ses re l ost ex ct Scriptur l uot tions. It is li e

ise

true

th t

preted differently by v er l thing, they re co He rt purity is ter

rience of holiness, sense.

fic tion

usu lly brings

of these

rious groups, but, on

th t the

inter gen

the expe r ther gener l to

experience ch nge

definite 9

phr seology.

hich refers

nd is used in

bout

ter

of s ncti-

he rt

WHAT

condition.

depr ved

sin,

HOLINESS

result of the This he rt condition is s inbred to referred n ture, so eti es

hich is the

before he

spiritu l condition of every person into person l no ledge of re By he rt purity is e nt the exter

dee ing

gr ce. in tion of inbred sin, the er dic tion of the de pr ved n ture, nd the infilling of the he rt ith

perfect to

nd for

love for God

every

longer

fro

resulting

disturb nces

Christi n nifest.

The second

even

of gr ce,

s id, is properly so-c lled, is ter iness co es to the individu l s or

ith

of gr ce.

reg rd

there is

There

The inner

hich, John Wesley

i plying result of

three schools of

this

theory. thing s

th t hol

second

thought

One school holds th t

second or of gr ce, but th t, s f r s n ct of God is concerned, one gets his Christi n experience ll t once. This group ould be foolish to s y th t God uses holds th t it no

such

nity.

inbred sin, hich co e fter conversion, re no

h t c n be done in one. or s of gr ce to do The second school holds th t holiness of he rt is obt ined by gr du l process of gro th, hich is consu ted t or ne r the ti e of de th, nd th t it t

i possible

closing The

obt in this

hours of one s life.

experience

until

second-blessing people, ho ever,

the

contend of gr ce is necess ry by virtue n experience itself. of t le st t o f cts. One is hu th t fter conversion, no Actu l conditions sho h ve been, one sooner cle r the c se tter ho y

th t the second

l ter discovers the f ct th t there is

ithin hi

WHAT c rn l n ture, sinful uprisings

he rt. th t

inbred, sinful bent

hich

ust

be s nctified

there

indic tive of

not

Scriptur l

The other f ct is th t it is

HOLINESS

fter

pure s y

h ve been

con

verted. The

the first

not

forgiven. The forgiveness, but

hich God t

purifying po er The deeper life is by v rious people to the

ti n gr ces.

of the

life

Holy

co e

second

life

ter

Ghost,

gener l experience

nd the re li

Those

th t to

, but it is used

different types of Chris use, ho ever, is to refer to th t

one

they

body spe

tion

is the

of the

h ve found the

This

deeper Holy

of the

the p rt of the Chris ple of the Holy Ghost.

te deeper life usu lly e n experience of s nctific tion ore spiritu lly s tisfying

be richer, fuller, nd ny st te or condition before

th n

hich the

of co union, ith God, hich

ti n th t his

of gr ce

pl ce spiritu l rel tionship ver ge Christi n does not en oy. co es by virtue of the b ptis

devotion,

Ghost.

Christi n finds th t there is the

lly for directly

process of cle nsing, the c rn l n ture through

out

The

deeper

the

is th t in

of gr ce one s sins re ctu ll the sins of life for hich he is

given responsible by

blessing

ent for the second

rgu

the

The rest of f ith is phr se b sed upon the st te in Hebre s th t, There re ineth, therefore, It is not so co rest to the people of God. only entioned, but is used s so e of the other ter s ent

usu lly spo en the second

of in this

of gr ce h s

nner

brought

indic te th t to

the indi-

WHAT

vidu l

rest

in f ith th t he did

One of the

ost

Spirit-filled life. groups of people

indic te

th t

ter

This

r ther loose

find in his

not

experience.

verted

HOLINESS

used

is e

is th t of the

le st

different

by especi lly

y, it is used

they

con

things.

third group devoted to

dv nce ent of His ingdo . entioned usu lly thin s of groups the Spirit-filled life s hich the presence life in of the Holy Spirit en bles one to eep sin con uered. This group is so eti es referred to s the suppresnd

God

One of the t

the

people in gener l, ho ever, Spirit-filled life s th t in hich the spe Holy Spirit h s co e in s nctifying po er nd h s t en up His bode in the soul. They e n, fur

sionists.

The holiness

of the

ther, th t their lives nd influence of the

Ghost.

recogni ed

in ted

the po er

presence of the

Holy

ter l ost Scriptu l. perfection is do not e n th t By people they re perfect in ct or thought or ord. They e n th t they h ve entered into rel tionship ith God in hich the their lives re so Holy Spirit through nd their ills do in ted by Hi , re so subser

Christi n

it the holiness

vient to His one

of love

ill th t the bond bet een the t o is nd perfect h r ony.

nd obedience

The victorious

life

expression

eti es used the f ct th t over sin nd self

people, experience gives the victory nd ll c rn l nd orldly conditions nd rel tion ships. The eynote of the phr se is oyful victory by

the

the holiness

nd refers

WHAT over

sin

Spirit.

through

The C n n the Old Test

ho left il

hills

HOLINESS

ind elling Holy

the po er of the

experience

Egypt

l nd, they

is phr se b sed upon ent story of the children of Isr el to go to the Pro ised L nd. This

ere

honey.

told,

cli b, its sp n but, t the s

ount ins

gi nts

to cross,

ti e, it

hich flo ed

one

It h d its

ith

con uer, its its v lleys to

such

luxurious

living supposed pure de is of nder conversion light. Le ving Egypt typic l in the ilderness the troubles ing represents brought on by inbred sin crossing the river Jord n is sy l nd th t

in it

bolic l of the second

of gr ce

nd the C n

experience typifies the oy, delight, nd spiritu l luxury th t one enters into hen he gets the bless ing of holiness. There

little

bout

only used, rgu

ent.

interch nge bly

distinction ould be s s

ten

e of these

ter

hich

y ell for

expressions

nd ith the others, de. At the s us

get

discuss e ch

vie

hich

there

co posite presented by the . to

Scriptur l bout

one

of the ide

is re

very used

technic l

ti e, it

briefly

of holiness

gener l ord. It indic tes the experience of perfect rel tionship ith God of the Holy hich is brought bout by the b ptis one usu lly e ns holiness the people Spirit. By those ho h ve oined r n s to expound the doctrine hich they believe. in Holiness is

r ther

WHAT

HOLINESS

is Chris understood. In gener l, the ord is t en over fro ti n perfection. This His co nded dis He hen Christ of st te ent ther ciples, Be ye therefore perfect even s your Its n ture h s is in he ven gener l lre dy perfect.

Perfection

nother

gener l

ter

the

often e

been discussed.

in to perfection, phr se closely of holiness signifies experience perfects one in his love for God nd for hu nity. One c nnot love his God or his fello - en perfectly s long s

Perfect love,

th t the

ith one s he rt inbred sin is in the he rt but cle nsed, it is possible to love perfectly.

Pure in he rt is b sed upon the Be titude, Blessed the pure in he rt for they sh ll see God. This ter is used r ther gener lly, but it is co re

only

understood

denote the

fic tion.

experience

of s ncti-

used nd under inbred sin is hen stood. It refers to ore inner no t en out of the he rt, there is left y be physic l response to te pt tions. There De d to sin is

ter

fre uently

the f ct th t

llure ents,

ple sures there is

te pt tion bec use of nticip ted depr vity of the he rt is gone, the inner pull or the e se of longer or

but if the no

s be response to sinful present tions th t there fore the second or of gr ce. A phr se hich is so eti es e ployed, but not ith Christ. gener lly, is th t of being crucified This does not refer, of course, to n ctu l crucifix

ion, but st te

ent

spiritu l one. It postle P ul,

of the

is dr I

die

n fro

d ily.

the Its

WHAT

HOLINESS

usu l e ning is th t one is so de d to orldly nd sinful things, nd so live to the things of God, th t his life is do in ted by the spirit of service nd of s crifice.

The ind of Christ is st te ent b sed upon the exhort tion, Let this ind be in you, hich s lso in Christ Jesus. When holiness believer testifies th t he h s the th t he is do

illingness

served,

thoughts,

of his

ster do

e ns ind of Christ, he of self-s crifice spirit

the

inste d of the desire

is deter

ined

thin

nd to let the pure life, in te his every ctivity. ll

filthiness of

expression done by the Holy

nother or

live

fro

to serve,

th t he

Cle nsed is

in ted

used

the

flesh

pure

spirit spirit

indic te the type of Spirit in the process of to

ord filthiness does not refer s nctific tion. The ission of sins, but to the condition of to the co this st te denotes inbred sin. To be cle nsed fro or of the the Holy Spirit c rried out in h ving

one s life.

B pti ed ith the Holy Ghost is ter used in s the Scriptures on nu erous occ sions. It pro s urged upon the believers by ised by Christ it nd it h s been t ught s the disciples necessity he rt throughout the centuries. The hu n of the Holy Ghost, the third person of the Trinity, is the Agent ho does the or of the Godhe d, hich n he rt. The b p e c ll s nctific tion, in the hu tis

of the

ti n s life

Holy

Ghost is the

one event

hen he is cle nsed fro

in the Chris

ll inbred sin

WHAT set

e ptied The

HOLINESS

side for the of self, nd ord s nctific

ster s de

tion

purified vessel,

use,

holy

the Lord.

unto

possibly

the

ost pro inent nd i port nt of ll holiness ter s, bec use ithin it is found not only the gener l phr seology nd theology but the ctu l indic tion of h t holi ords. ness re lly is. The t o Gree ord co es fro

One of these

by cle nsing. purging. In of

rugged,

ords is

the Gree s

used

individu listic

indic te the

It h s in it the ele

the

is the

Scriptures

ill of God, ord is used in

even

ord

thorough process sifting nd

ent of re

told th t

This

The your s nctific tion. in sense nd l specific

gener Gener lly spe ing, it speci l service. In the specific

sense.

to set

sense, it hether it be of cl y,

fies th t the vessel, it be hu n life, is

l or

side for

ys signi

hether

de holy before purged nd side for the definite service to hich it is dedic ted. There re hich re used by ny other ter s the holiness people, but these re the ost co on nd ost essenti l ones. An underst nding of the nd ill en ble gener l Scriptur l b sis for the his o n on the sub ect of one to settle thin ing fir found tion upon holiness nd lso give hi it is

set

hich

st nd in

c lly.

defending

E E 1.

the

ENCE

uel

L.,

theoreti

BOOKS

er, Sherid n, Hidden

Brengle, S Ch pter I.

experience

The

nn ,

Ch pter

W y of Holiness,

WHAT

Broo s,

Heironi

. 6.

. .

John Ch pter II.

HOLINESS

Scriptur l

S nctific tion,

us, H. T., The The e of the Ages, Ch pters I-IV. Jones, W., The Doctrine of Entire S nctific tion, Ch pter III. Lo ry, Asbury, Possibilities of Gr ce, p. 191.

ullness of the ll lieu, Will rd ., The the Blessing of Gospel of Christ, Ch pter IV. C. Entire nd uth, W., S nctific tion, pp. 1

9. 1 . 11.

1 .

See, Is c ., The est of ith, Ch pter III. Steele, D niel, A Defense of Christi n Perfec tion, Ch pters III, V. T ylor, B. S., Wor s on Holiness, Ch pter I. Wood, J. A., Perfect Love, Section I.

CHAPTE

II.

Wh t Is Sin

possibly one of the theology. If

Sin is

ost

difficult

proble s

it could be settled

ll Christi n

once

rgu ny theologic l disputed through the cen ith reg rd to turies. There re v rious theories it nd hich chec ed by it. It theories re ny ill thus be seen th t it is l ost i possible to ns er the uestion, Wh t is sin to the co plete nd for ents

ll, it

ould decide

th t h ve

been

s tisf ction of everyone. The

Gree s

issing

the

pret tion this

h d r .

ord

for sin

This is the

of th t

ord.

hich

e nt

popul r people thin ost

inter fro

ccident l y therefore be in n ture, th t one f il to do right nd yet y f il through no f ult of his o n. If this ere true, use

of it th t sin

gre t

ount

be done

of the ith.

uestion, e find th n responsibility. out

one

pl ced, gener lly,

those ho or environ

iss the

The

for sin

n ly e

ould

the sin

of it there is

proble , then,

isses the r . in t o groups.

bec use of

ys to

Sinners

y be re there irst,

physic l, they f

ent l conditions. Second,

ent l, ll short

volunt ry c uiescence nd desire to sin. The popul r ide of sin is th t it is the n tur l n in his te of things. This is not true, bec use

bec use of st

hen

t b c

find

responsibility

But

WHAT

HOLINESS

n tur l

or s sinner. He s not origin l st te cre ted pure nd holy, fter the i ge of God hence, de to serve God, to ith Hi , to be His l

fro co p nion, to h ve fello ship ith Hi d y to d y. Sin c s n fter th. We do not e in no ho s in the G rden of Eden, long Ad nor ho he h d long fello ship ith God before he fell into sin. The popul r notion is th t l ost sinner. i edi tely fter his cre tion he bec e

y be true, ho ever, th t for ny, ny ye rs l ed nd t l ed ith God before S t n ever

he c

into the G rden

evil

ith his

insinu tions

suggestions.

Another popul r ide is th t sin ust be co itted, th t it c nnot be esc ped, th t e c nnot ho ny expect to live bove it. There re even believe th t God g ve the Ten Co nd ents hich one or l ide l y not hope to erely s hich one ill ever strive. tt in nd yet to rd ith such n ide l, The thought see s to be th t, ill

one

of existence.

Sin

ende voring

re ch

holy

st te

be properly understood until e re t le st t o There its chief ele ents. n ly e of these. One is th t of disobedience. Wh t is right nd h t is rong c n be deter ined only by the hich is set up. In the or st nd rd or l p ttern c se

c nnot

things th t

ti set

God first

could be done, s ve thing, he bec e

one

e, in His up

ll up one restriction n did this one. When

set

de ling

syste

sinner.

ith the hu

of rules.

Since

r ce,

th t

God h s

In the Old Test

ent

WHAT

these rules

ere

HOLINESS

ed up in the Ten Co ent they re given

In the Ne

ents.

Test

to us

te chings of Christ nd in the pre chings of nd ents nd te chings, postles. All these co en h t God nts ho ever, re si ply to infor in the

the

h t He does not

the

do.

The viol tion of these constitutes disobedience. The other sin is

hich should be noted is th t

thing

st te

of rebellion.

eti

child dis

ore convenient p rent si ply bec use it is to do h t the p rent desires. nts th n h t he st te of such disobedience L ter, he y re ch th t he rebels g inst ll restrictions by the p rents. In th t c se, the situ tion beco es desper te. The

obeys

sinner,

brought

ho is

f ce

responsibility, nd ho to defy the Al ighty, h lion

hich

spiritu l

f ce

then

deliber tely

s re ched

ill le d hi

ulti

destruction.

ist e us in

ist

er lly spe

hich

ing,

sin

or l

chooses of rebel his

nd sin be

sin

y lthough si ple, involve extre e i port nce. Gen

uestions,

These tters

e be

st te

tely

Wh t is the difference bet een

ith his

sin

the difference bet een

ined by the ttitude of the tr ns the co ission of n ct no n A sin is gressor. the co ission of is A ist e to be rong. hich is not necess rily thought to be deed rong. ist e sin. Thus, one c n see th t y be itted hich one did So e ct y h ve been co not thin rong t ll, but, in the light of further ist

e is deter

discoveries, it

found to be

rong

f r

his

WHAT

HOLINESS

or l responsibility nd integrity When he first co itted the ct, it but if he should do the s e thing it ould be sin.

sin

ord.

But

ist

e e,

second ti ist co

c nnot

one

concerned.

ere

e, it is

ist

of the

sense

e in every it sin,

nd then thin of it s ere ist e, bec use the ission of th t sin, in the light of or l re involves ore th n ing the erely sponsibility, co

ist

sins.

reg rded reg rd to custo throughout the p ssing ge the f

sin.

sins.

long

e elry

of the

only

th t

p ssing f ncy for the h ir

Is it sinful

ith

e h ve been of dress

Is it sinful for

short,

or too

sho s

ds of th t ti

When is

short

true

h bits

bout

p ssing f ds, so e p rticul rly ith of living. History

This is

centuries

ction sinful

too

of the notions

It is true th t there

uestion, e popul r

further into the sin

going

Before

should discuss

dress to

one

ind the

ny p nd then decide ith

nected

uestions

These

rticul r s

or l

be too

long

use

be or

the sinfulness

History to

sho s th t r

dresses

hich

too

ent,

y be

ges it h s been sin nd it h s been

different

too

long,

short.

Li e ise, it reve ls the

thic ness of the

i proper reg rded s sinful.

f ct th t the been

dresses

con

use

involved in it.

sin

ents

ns ered in

responsibility

f d, f ncy,

uch

or too

Is it sinful to enter into the

d y

ord

be too

e elry,

every

reg rded

Until

little

clothing over

h s cen-

WHAT

tury

ith

go,

HOLINESS

exception

the

custo ry for the iddle ges

s not

During e ring

their

ent l buc les

orn

er tions

they

trousers

ore

igs

ere

n to

too

tight

nd s

the other h nd, u rters for not

ned in cert in

ned for

for

putting

Just

their shoes.

ns,

trousers.

conde

ere

counted

long

gen

gre t sinners if

they ere con e ring the .

big uestion to be decided ith reg rd to the popul r sins of the d y ust be considered in the light of or l responsibility. Whenever the f shion of dress re ches the point here it involves or l issues or tends to degr de or ls, then it is The

so-c lled

sinful. As

result in t tor or

of the should ny for the p rt of the spec d tion then it h s beco e sinful. or ents, if

use

or l degr p rticip nt,

inst nce, it is f shions bout th t

co only ccepted f ct th t so e extre ely suggestive th t they bring turpitude. It is lso cle rly ell no n

re so

or l

for

s of

public

use

ents

v rious

c nnot degener cy fro the orld. eep unspotted Bible is The so pl in upon or l principles th t it is h rd to err if one is diligent in see ing for the truth. If its precepts re follo ed, it is entirely to find the th t is n rro nd str ight, possible p th

es re ch such

ttend

or l

th t

one

self

nd th t is ple sing to God t ll ti es. We should to the Bible to discover for ourselves h t it h s to s y bout sin. turn

Wh t is sin li e this

All

effect th t sin

John 1 unrighteousness is is rel tionship, In 1

find

l ngu ge

This s ys in bec use righteoussin.

WHAT

HOLINESS

ighteousness e ns to be rel tionship. in the proper sense. Wh t, then, is unright eousness It is un-rightness, e ns th t the nd ho is living in sin is not confor ing to the person ness

right

or l l

right o

ness.

. He is ith his fello

better self. Th t

not

th t he is not

st te

living

un-right

not

ith his

right

he is not

living

He is

he is

ith God

right

ccord nce

ill of God. If he thin s there is ith the ist or l rectitude in th t rel tionship, he is The postle s ys th t ll unrighteousness is sin.

ny en. et

not so b d. I belong ill s y, Well, I person to the church. I re d the Bible. I friendly ith I do not cl i ll th t so e y neighbors. people not so b d fter ll. Th t is not cl i , but I

the

uestion. uestion

The

right

one

is.

not

one

b d

ho not

one

right

is, but ho

un-

sight of God, rong in the sight

in the

nd if he is rong sinner. If he is of God, he is sinner, he is not so e t future d te or God fro to be sep r ted He is or on the Judg sep r ted fro ent D y. then he is

God

There

once

living

unity

s struc de no pretense of religion. He ho His ities. series of c l ith crops f iled his e sic . nd children bec ife c ttle died his idst of his trouble, he s id, I don t see In the

the Lord tre ts

His p stor s id

The

ith you for ns

this

God h sn t h d

forty ye rs.

Well, I thin

you,

nything y p s-

WHAT

HOLINESS

tor, ought to pr y th t God this situ tion. When s ed

he s id,

I c nt

pr y.

He g ve the correct pr y to God, for the

only

er.

si ple

ind of pr yer he c the petition of the Public n one

te ple, God,

erciful

bring

ill

out

The sinner re

he did not pr y,

son

c nnot

th t there is nd th t is

pr y, ho pr

yed

sinner.

the The

sinner

ho is in trouble h s no right to pr y hi self of trouble, nor does he h ve right to s God fro to deliver hi trouble. He c nnot pr y, S ve ife nd children nd crops nd goods, bec use y

out

right to t l to God bout such things. Th t is pl in l ngu ge, but hy not d it the truth itteth The Scripture s ys, He th t co If one belongs to S t n, he h s sin is of the devil. to God or to expect God to help hi no right to t l he h s on God is to be out of trouble. The only cl i erits of the toning sin through the delivered fro he h s

ethic l

blood of Christ. In

sho s th t sin is

find

not

nother

st te

ent

only

rel tionship

ttitude.

One

hich

but

Therefore to hi th t no eth to do ttitude it hi doeth to it is sin. This being not, good, nd it sin not only by true, one c n co positive ct

by neg tive by continuing in

but

recogni ed

n even

tr ns

sin of rebellion.

gress nd is If one f lls under conviction for his sins his of need re li e nd to con repent nce brought he to hi self in fession, by refusing yield pl ces it th t beco es sin. rebellion st te of such Chin once s id to fello A ission ry fro

WHAT IS HOLINESS

pre cher th t it

uch e sier

Christ in the he then l nds th n it eric . s in A When s ed to expl in it, he s id, The lo est gutter snipe in the foulest slu s of Ne or City no s enough of the to be s ved. He

Gospel

th t in Christi n A eric enough Gospel h s been shed cross the p th light y of every in dividu l to give hi no excuse for re ining sinner. e nt

The

no s enough, s f r s ver ge person nd Biblic l te ching re theology concerned, to find God ith very little ssist nce. But one c n re ect the light to such n extent th t he sins by his very re ection. To hi th t no eth to do

good,

nd doeth it not,

no s he

ought

to co

dds the sins of rebellion

lre dy

he h s

it is sin.

God,

nd disobedience

itted.

one

nd does not, he

Sin is

those

ttitude

ell

rel tionship.

o ns 1 3 e re d, And he th t doubteth ned if he e t, bec use he e teth not of f ith for h tsoever is not of f ith is sin. This indic tes th t sin be condition. The st te ent refers y In

is d

o the

historic l situ tion. ns to present burnt

te ples, pl ce to e t.

h d been

e t

A ong

c rried fro

be sold

The

could

gre t f ith

the

che per

uestion bought

the

of the

custo

offerings to the gods. After pl ced before the idols in the h d nd

e ten

orship

risen

buy

lt r

the

th n

r et

ordin ry

hether such

the

considered th t

e t

Christi ns.

sign e t

it.

WHAT

de ling

It is

sence,

HOLINESS

uestion,

ith the the

not

ind of

P ul s id in

e t

you

The

e t.

uestion is, Wh t is your condition s you e t Are you e ting it, believing th t bec use you e t th t p rticul r e t it ill be speci l blessing to you or re e t His you e ting it si ply s ttitude if s th t Christi n by e ting this e t

offended

nother believer, it

ould be

rong

to e t

tod y is,

Wh t

of life

hinges

it.

uestion

The do

believe

hich

c rried

ith

pl ced

over to us

reg rd Every

the circu or l

st nces in

round the condition of f ith. of f ith is sin.

There

Wh tsoever is cert in cts th t re

sinful, but these very things effect upon the he no s h s

body.

y h ve does so

one

h r

ething

not not

ful th t

destructive effect on the body, he is co itting sin, bec use the body is the te ple of the Holy Ghost. In

n ly ing

th t f ith is

the situ tion, P ul too ele ent of Christi n

nd th t in

ny hich deter

ind sin

not.

doubt, if e hich there is connected divine l

uestion

for

sure

hen

he d

ris to

not

rel tionships,

hich there is

so ething bout right or rong confor ing to the the

orld to settle y in the le ve it lone until e no

. li e th t is to hether it is right

they

deed, go

bout

e ith it, The best

position

it is the condition of the ines hether n ct y be

c ses

things illing to uncert inty s e

the

in doubt

nd try it.

or s

rong. So e people, the Tightness of

When

they

so,

they

WHAT

te pting God,

HOLINESS

Wh tsoever is

bec use

not

f ith is sin.

It is n ct. e find th t sin is John 3 This e ns th t sin of the l . tr nsgression is the volunt ry stepping over the line. It is co itting oneself definitely on one side or the other. In order to viol te out rdly the specific en ct ith the ents of God one ust, no ledge of h t he is doing, volunt rily step over the line of tr nsgression. In

the

This does

not

Of course, in its ulti held responsible for

tr gic

f ct th t

th t every sin is te n lysis, one

involunt ry

volunt ry.

c nnot

ctions

y live in sin to such sl ve to sin nd is not

one

th t he beco es con ster of his o n destiny. When such the ore dition is re ched, one lives in sin n tur lly th n he does in righteousness. But the glorious n extent

f ct is

lso

sin, he h s

th t

hen

his co

true

propiti tion

unt ry

for his

one

desires

fors

through f ith the sins in Jesus Christ,

S vior of the orld. Thus, f ct th t sinner person is A uestion cl oring for

revert

vol the

the fin l

choice.

is, Wh t does

Wh t is its effect upon the individu l The nifest is th t it sep r tes one fro first thing

sin do

God. cut

The

off.

Ps l

When

ist

one

s ys th t evil-doers sh ll be lien ted fro God, the n t

ur l result is the destruction

There is

spiritu l

loss of

spiritu l

life.

life except s one is in cont ct of the universe. To live in sin

ith the gre t Spirit e ns to be sep r ted fro

God,

h ve

spir-

WHAT

HOLINESS

itu l connections severed in f ct, to h ve spiritu l life destroyed, bec use one is de d in his tresp sses nd sins. A second f ct is th t sin We

gression. out

get

shoc ed

ere

Then ho

of it

ti e,

blights the volunt ry

ber the first

e it

There is

or s.

e ch

one us

But

isdeeds

po er.

L ter

pre cher, the thought

only

nd of

his

going

tr gic f ct only here but

A young h t ster,

Jesus s id, ed the

The young ept fro

He ven.

Keep n

But he

th t

sin

Jesus

the co

iled

youth

do it

sep r tes fro

here fter.

s id,

ents.

Good

And He

nd s id, All these h ve I h ve lived good,

up.

str ight life. Jesus ns ered in effect, the co plete ourney. Go h ve nd give it to the poor, e.

t is the

blighted.

I do to be s ved

ust

bec use his conscience is not

ithout

sin

done until the conscience ill h ve very little chec ing n l ugh t his sins, t the other s pr yers, nd scoff t

third

God

ill

st rt

given one

the

given to ill obey, l ys nything rong.

tender conscience

hich God h s

hich, if

of us, hen

chec

lied

ost incon

e sy by se uenti l. By uch co punction of conscience. Th it

of tr ns e

uch e sier it

nd the third ti nd

conscience. ct

ill h ve

nd sell

Thou sh lt h ve gre t re

ll e

th t

you nd follo

rd in He ven.

WHAT

The young ro ful, for he

HOLINESS

ent nd y sor He lived riches. of s n gre t n the s telling truth, upright, or l life. If he he h d lived ost of us h ve but lot better th n he there s one thing l c ing s not in vit l n

ith God.

cont ct

he rd th t

Sin

ith God.

close touch

When this

eeps

youth s id,

ster,

fro

being

h t sh ll I do

he s d itting y h ve etern l life th t he did not h ve the sp r of etern l life in his th t I

soul,

Here is the

sinning, be sep r ted

he is

d itting th t he ne it. tr gic thing. If one does not ce God no nd sep r ted fro

fro

God forever.

ill

One h s to live

so e here in eternity, nd God c n no ore live ith one full of sin in eternity th n He c n live ith sin in ti e. This si ply ith one filled e ns e ns to live so e here th t to live nd die in sin forever in sin. y God help us to see th t Sin ill be lost on the ners so eti es thin th t they of the tter is th t they f ct The Judg ent D y.

Sinners thin they re going to die . re th t f cts of the c se the they re etern lly Until co e no . to God, de th in etern l they e br ce etern l of in the spiritu l they re l ys re

lost

de th.

to ent in the thirty-fifth Ps l co e hen ill God ill ti e the the effect th t l ugh t the sinner. There re those ho in this life l ugh t the pre cher nd s y th t he is excited. nd s y th t ho get h ppy t those

There is

st te

They l ugh they re f n tic l.

believe the

Scrip-

WHAT

people

tures, those

de th.

They

HOLINESS

their

is necess ry for the to to die. They re going be lost of

etern lly. God co p ssion, ho

his sins

one

re ect

g inst

n tion.

plight possible.

etern l th t

Thus

fund

positive f ct,

nd pronounce eter l ughing t one s

of God

fulness of sin th t

ince

It does not no

the nor

ulti

cle r,

uestion

roo

ords

th t the Bible is cle r

It st tes the situ tion in such

Through ll the sin portr yed in

But

nd rebel

turn

y th t there is nd the effect,

the

ercy, of love, lift the sinner out of

l ugh

ill

Thin

see

ill

hell,

ith His children.

one

ent ls of sin.

ist f cts.

into hell is for the

God of

It is the

hell in

nts to

until He

n l conde

drop

e hi

God

br ce of etern l hell, nd ll th t

in the e

the

result

sin.

e find p ges of the Holy Boo its fulness, in its debilit ting

effect upon the hu n soul. We re d of God s h tred for it, nd of His fin l disposition of sin nd sinners.

God,

ho is

His presence.

holy

ust,

c nnot

The Bible is li e ise cle r

righteousness. Jesus

hich

lost. He

e to

c s

orld. y the sins of the to fulfill the in order sin of pen lty He

of the l to

lift the hu

rel tionships

l id do n n

ith

r ce out

the

God the

the fund nd

see

the L c

endure sin in ent ls

to s ve

b of God e to

th t t

p y the full

oblig tions Al ighty. He c e its sin nd into holy ther.

or l

WHAT

point lost nd rede ption e c

be s ved fro

E E 1.

. 3. .

ll sin.

ENCE BOOKS

Joseph Ag r, Holiness Sy bolic nd e l, Ch pter I. Brengle, S uel L., He rt T l s on Holiness, Ch pter I.

Beet,

rd, S. L. C, Entire S nctific tion fro , p. 16 . nu l of Holiness, Ch p ., A

1 39 to 19 Dunn, Le is ter

HOLINESS

e ry, struggling soul to the pl ce nd of Christi n service. Through

Hills,

A ron

Ch pter Huntington,

erritt,

Holiness

Po er,

II.

D. W. C,

Holiness, Ch p

I, V. The Doctrine of Entire S nctific W., Jones, tion, Ch pter, I, II. ll lieu, Will rd ., The ullness of the Bless ters

. .

9. 1 . 11.

1 . 13.

Gospel of Christ, Ch pter VIII. ntle, J. Gregory, The W y of the Cross, Ch pter V. Pec , Jesse T., The Centr l Ide of Christi nity, Ch pter IV. uth, C. W., Bible e dings on the Second I. Blessing, Ch pter ing of

the

ith,

ters

The

Test

ent,

H., P uline Perfection, VII, VIII, I .

Ch p

Schell, Willi

G.,

Better

66.

Joseph

WHAT

1 . 1 . 16.

1 . 1 .

HOLINESS

Steele, D niel, A Defense of Christi n Perfec tion, Ch pters VI, VIII. rd W., ust We Sin S eeten, Ho Ch pters V. I, T ylor, B. S., Wor s on Holiness, Ch pters II, III, IV. ich rd, A Tre tise on Christi n Treffrey,

Perfection, Ch pter

W tson,

George,

VIII. 19.

VI.

White

obes, Ch pters II,

Wilson, George W., Truths s I H ve Seen The , Ch pters, I, II. Wood, J es A., Christi n Perfection s T ught by John Wesley, Sections IV, V, VI.

III.

CHAPTE Second Wor

Why T

things ought

h ppen

Gr ce

ho be

those

people ought to get thoroughly rilled, oyously h ppy, nd gloriously irst, such

lieve in holiness.

Then,

blessed.

experience ought hope th t is ithin ho get s ny people

the

distress is th t

ho h ve

ll those to

they

tur l b sis for their

ble

the

give

One

into such for

re son son

nctified f ll into doubt

get

not

experience.

good,

solid

Scrip

In Hebre s

9 ineth therefore rest to the people of God. Note the t o f cts. It is n ex perience of rest, nd it is for one cl ss of people only those ho no God. The indic tion is th t second or of gr ce. This c lls for so e there is thoughtful consider tion on our p rt. Why is there e

re d,

There re

second

There

Why

gr ce gr ce

three

ust

there be

uestions th t s tisf ctory

ust be considered conclusion on the sub ect. The first is Do e need second or of gr ce The second is Wh t is the difference bet een the first nd second or s of gr ce The third is re

in order to

Wh t

e to

experience

ind of

gr ce isf ctorily, If

e e

is the second

these three

sh ll h ve

hich to st nd.

fir

uestions

s t

found tion upon

WHAT As

lre dy

HOLINESS

indic ted in

Ch pter I, there re t o de ling ith the of holiness. is One set uestion Scriptur l, nd one is The non-Scriptur l. uot tions th t re nonre b sed the Scriptur l upon Scriptures, but they re not ex ct Scriptur l uot tions. They re such s second or of gr ce, deeper life, the phr ses rest of f ith, the Spirit-filled life, the victorious life, the C n n experience, nd Christi n perfection. We h ve he rd ll these non-Scriptur l ter s. They re of v lue to us even though they re not ex ct Biblic l uot tions. of ter

sets

These

the

only

used in

Scriptur l

ter

for holiness per love, pure in he rt,

fection, s nctific tion, perfect de d to sin, glorified ith Christ, the ind of Christ, cle nsed fro ll filthiness of the flesh, nd b p ti ed ith the Holy Ghost nd fire. These Scrip in

phr ses refer to the second or of gr ce or tter hether the blessing. It does not nd the ter s re used Scriptur l non-Scriptur l re s one interch nge bly. They usu lly reg rded e thing. nd the s Note th t you do not get nd then get the b ptis s nctified of the Holy ou do not get the second blessing nd the Ghost. infilling of the Spirit. ou get the second blessing ith the Spirit. The Christi n hen you re filled the blessing th t is entioned in these l ys gets hen he gets the Blesser on the inside. expressions ou do not get these v rious blessings ithout the tur l

the second

Blesser,

ting you

nd you do

blessing. ste dy. the

not

get the Blesser ithout get ber th t, nd it ill hold

WHAT

Why c

need

three

th t.

effect of Ad

s f ll

en.

ity co

ill

yielded p ssed do

upon

ges n

ll hu

Ephesi ns

- 3,

into his he rt

or l

ll hu

beings n

depr v beings.

ll ti

for

ccording spiritu lly de d, ithout hope. According to o n r ce is ithout strength c

6, the hu Corinthi ns cording to ns

the

only

is,

1 , utterly corrupt,

ithout God

In th t st te of sin the hu to

p ssed upon principle of c rn lity

te pt tion,

n the

Wh t

de th

Inbred sin

There

before

individu l

nd I h ve the

gr ce

not

P ul tells

fell.

hen he h s

of is

one

fell into sin,

bec use Ad

or ust

The first

hen Ad

th t

lso r ci l.

HOLINESS

second

uestions

3- , it is lost

nd blind

of Christ r nd, ccording to n r ce is corrupt in its n ture the hu

Gospel

bec use of inbred sin.

uestion

The second in

Wh t is the

Sin is referred

this inbred sin ent

t o ys Sin is th t

one

in the Ne

principle

n ture

Test one

hich you do, nd sin is th t hich you find yourself. Sin condition in y be is n ct or st te, but l ys vol tr nsgression When n ct. curses, lies, de unt ry ilfully n

ct.

fr uds, ste ls, ct

for

Depr vity ny

viol tes

hich he is

ction.

perverted

ny Divine l

, th t is

responsible.

nd it does not denote is inbred sin, It is not volunt ry tr nsgression, but

or l condition for

hich

one

not

WHAT

responsible.

HOLINESS

It is st te of the he rt. fter he Christi n discovers s ved. He discovers then th t he h s corrupt

It is

dition

th t

ciple

ithin his he rt th t he did

there

until

he rt is

The

th t

prin

ithin

c ll it inbred sin.

his

striving

The Christi n is

Th t de

sin, is the thing th t

inbred

terrible situ tion in to

up- nd-do n

hich be

life.

find oneself.

ll th t God

ould

be, but he discovers th t there is

h ve hi ithin his he

c rn lity

the Christi n to live

It is

not

gets

rd situ tion. We c ll it the old

pr ved he rt, c uses

depr vity

c ll it

th t

con

the

n ture

nts to

do.

th t is

ill

pull tugging g inst everything

set out

ith the fir

desire

eeting Wednesd y night, but ill he up so e here else. Wh t c uses th t There re desire to do people ho h ve but before no find th t they it, right, they they r entirely. Wh t is the h ve issed the tter ith the There is n in rd pull there is n to

urge hen

pr yer ind

ithin the

they

th t tends

nt to

the he rt.

The first of

purific tion,

right.

e the

Th t is

rong in

depr vity

of gr ce th t God does is the gr ce or th t forgives ll our p st. or of gr ce is or of purging, of It is

er dic ting

the

depr ved

n ture.

uestion is Wh t is the purpose of s origin l st te the Holy Spirit his life, his purific tion, his strength to help nd obey God perfectly. love God supre ely He s hen he fell t h ppened deprived of

The third

holiness hi

forgiveness.

The second

In Ad

Holy Spirit s

the

into his soul of

t is holiness

God.

s presence, nd there in ected inbred tendency to oppose the ill Christ bec e the second Ad .

Jesus Jesus

Wherefore

people g te. In Ephesi ns

ith his

herit nce.

ing spirit n,

find th t

the

ithout

Jesus

the

Christ

n s in possible the recovery of Th t ye put off concerning the for er

convers tion the old to

ight s nctify

blood suffered

lso th t he o

hich is corrupt

ccord

the deceitful lusts nd be rene ed in the of your nd th t ye put on the ne ind hich fter God is cre ted in righteousness holiness.

The

inherit nce

by putting on the ne nd by being cre ted in the righteousness th t n, is in the Son of God. So it is e sily seen th t if conversion is process of forgiveness, if it t es second c re of volunt ry or cts, there is needed e of gr ce to t e c re of the depr ved st te th t true

putting

off the old

inherited

of gr ce is the cle nse the degener next

f ct

bet een the first

s f ll.

b ptis te n ture.

of the

The second

Holy Spirit

consider is Wh t is the difference or s of gr ce nd the second

i possible to ns vie point bec use the It is

the result of Ad

The

this

uestion

fro

ctions involved in the

one

The essenti l difference

or s of gr ce re ny. been expl ined in the f ct th t in the lre dy hile in first or of gr ce one s sins re forgiven, or of gr ce his sinful or c rn l n ture the second h s

purged.

ould be

ell, therefore,

observe

WHAT

Scriptur l

v rious

HOLINESS

texts to see

distinctions bet een the

e c

find definite

ustific tion .h th he uic forgiven. ith hi , h ving forgiven you ened together ll out the h nd riting of ordin nces tresp sses blotting s contr ry to us, th t s nd g inst us, hich too it out of the In y, n iling it to his cross. In

our

Colossi ns

sins

contr st

th t, in Hebre s 9 1

s nctific tion

our

spe s

of God s

ustific tion

he rts

cle nsed.

re d th t in The

bility, through Christ,

your conscience fro God.

of God.

find th t in

And you.

de d

to serve

bond ge g Spirit of doption, The Spirit itself be

ther. cry, Abb , ith our spirit, th t ness e

postle purge living f

ily

or ye h ve not in to fe r but

1 , 16 s ys

received the spirit of ye h ve received the

the

into the

dopted

or s

hereby

reth

the children of God.

e receive the On the other h nd, in s nctific tion or John truly b pti ed ith the Spirit. b ptis ith ter, Jesus s id, but ye sh ll be b pti ed

ith the Holy Ghost not re d in 1 Peter 1 3 th t in of God. Being born g in,

but of

incorruptible, by

d ys

hence.

ustific tion not of corruptible seed,

the

ord of God, We re d in

born

hich

Acts bideth forever. nd e h ve ith God. th t in s nctific tion po er fter th t the Holy But ye sh ll receive po er, Ghost is co e upon you.

liveth 1

In re

ns 11

engr fted

ustific tion e process by hich

find th t in

into Christ. This is

WHAT e

life our

HOLINESS

pl ced upon the sturdy stoc of spiritu l o ent on dr th t nd po er, nd fro ll fro It nd it. is fruit ge strength figure of re

speech dustry.

by the pec n in pl nts hic ory trees to h rdy strength. When they h ve cert in st ge, pec n buds re engr fted the st l rt hic ory trun , Thus, fro

hich

The

hich gro re ched into the

hich is

ble

y be illustr ted

pec n-gro er

ithst nd the

nd stress of

stor

ti e, the pec n br nches produce fruit ye r fter ye r. But in s nctific tion it is pruning process. in br nch in s id e th t 1 , Every John Jesus

nd every br nch be reth not fruit he t eth y th t be reth fruit, he purgeth it, th t it y bring ore fruit. This purging is in re lity forth prun

ing.

This is

h t the

ex ctly

in the he rt is.

selfishness, c rn lity in evidences of

sinful

ustific tion Jesus s id in John In

of s nctific tion

spiritu l process by ll its ph ses, nd ll

It is

n ture re

eli

in ted.

out

of the

hich other orld.

But I h ve chosen you orld h teth you. out of the orld, therefore the orld is t en out of us. Jesus In s nctific tion the

pr yed ord

re not

John

nd the of the

1 1 -1

I h ve

given

I pr y not th t thou shouldest t e the the orld, but th t thou shouldest eep the the evil. They re not of the orld, even not

thy

of the

orld.

ord is truth.

In Lu e

thy

the

orld h th h ted the , bec use they not of the orld. orld, even s I

S nctify e

the

out

through thy

re d th t in

fro I

truth

ustific tion

WHAT

HOLINESS?

joy. The disciples, returning from their preaching journey, boasted of the power that was manifest with them. After rebuking them, Jesus explained that they were not to rejoice because of have

are to

manifestation of power, but "rather re because your names are written in heaven." joice In sanctification this joy is made complete. Jesus, outward

speaking

His

them,

with

disciples made

near

this

the end of the

startling

jour

in 16.24: "Heretofore have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full." A little later He prayed that they ney

John

be sanctified, and after His resurrection He to tarry in Jerusalem until they should

might urged be

statement

them

baptized

with the

Holy

Ghost.

We read that

that memorable occasion when the

Holy Ghost fell joyful ecstasies that

upon them, they were in such the people exclaimed, "These are drunken with new wine." Whereupon Peter rose in joyful triumph, .these are not and replied, "Men and brethren. .

drunken

was

.but this is that which ye suppose. the prophet Joel; And it shall come .

spoken by

pass in the last days, saith God, I will pour out my Spirit upon all flesh." This had happened to the disciples, and it was an occasion for joyful cele to

The

bration.

shouts

God

resounded

the streets of Jerusalem when the tered the lives of the Christians. In

justification

family

God.

are

Paul

Ephesians 2:19, "Now strangers and foreigners,

brought

said

therefore

Holy

the

into

through

Ghost

the

royal Ephesians, in

ye are no more but fellow-citizens with the

WHAT

HOLINESS?

saints, and of the household of God." This

was

glorious experience. The beloved John gives us the completed picture in evelation 1: , 6, in which he says of Jesus Christ, " nto him that loved us, and

washed

from

our

sins in his

own

blood, and hath

ather; kings priests glory and dominion for ever and ever." This is the perfect work of redemption. Through the completed act of sanctification we are to become ultimately kings and priests in the royal family of made

and

unto

God and his

him be

God.

complete the picture, justification we

that in

find

omans

become the heirs of

"And if children, then heirs; heirs of God, joint-heirs with Christ; if so be that we suffer

Heaven.

and

with him, that we may be also glorified together. ut to be an heir and to be ready to inherit our

possessions 1:12

are

two

different

read that the

things.

In Colossians

ather "hath made

meet

partakers light." Hence, sanctification completes the work of justification and prepares us for an "abundant entrance" into the ingdom of God. The third uestion is: What kind of experience is the second work of grace? In an all-inclusive sense it is a restful experience. Some think it is a rap It may turous, entrancing, hilarious experience. result in that, but that is not the real thing. If it were, then when we did not feel like shouting, we would not have the blessing. The essential thing, the all-important thing, about it is that it is a restto

of the inheritance of the saints in

WHAT

HOLINESS?

experience. "There remaineth therefore a rest people of God." What are the implications of that rest? irst, it is rest from inbred depravity and sinful disturbances. What makes us unduly angry? What makes us jealous of people who do better than we? What makes us envious? Why is there turmoil in our souls even after conversion? When we get the bap tism of the Holy Ghost, inbred sinful disturbances disappear, and we rest in the Holy Ghost. We simply ful

the

rest.

The second fact is that it is rest in faith.

have the ness

Holy Spirit,

that all is well.

guiding

that if He is

can rest

in faith, destiny, we do

knowing

can rest

our

in the conscious not

have

worry about the future. We can rest in faith when the conference moves us to a hard circuit, and to

going to starve. aith is rest aith without the ful faith in the Holy Ghost. Holy Spirit is a sort of fluctuating trust. It is like ut when a turbulent ocean, ebbing and flowing. the Holy Ghost abides, it is like a lake on top of it looks

were

the mountainside that turns its beautiful face to est the sunlight and rests in the bosom of nature. in faith.

Ghost,

When

we can rest

get the

baptism

of the

in the faith of God. We

Holy

can rest

everything around us seems dark. thing is that it is rest in love. "Love envieth not; love vaunteth not itself; is not puffed itself unseemly, seeketh not up; doth not behave not her own, is easily provoked, thinketh no evil; rejoiceth not in ini uity, but rejoiceth in the truth." in faith when

The final

WHAT

HOLINESS?

Love will take every vestige of wickedness out of us. we rest in love, it will abolish all envy, pride, and self-seeking. If we have within these character If

istics,

we are

resting

"Wherefore carnal

Ghost. The

strivings

experience

perfect

love.

ye yet in sin?" When there are within, we are in need of the Holy

He does not abide where

baptism

one

in the

are

does

of the

not

kind, he does

have

Holy perfect

Ghost

carnality exists. brings rest in love.

love for God and

man

have the second work of grace. E E ENCE OO S

not

Carradine,

Coward, S. L. C, Entire Sanctification from 1 9 to 1900, p. 22. owler, Charles, J., ack to Pentecost, Chap ters I , , I. Milton L., The Inheritance estored, Haney, I. , Chapters Jones, W., The octrine of Entire Sanctifica . tion, Chapter

. 4.

. 6.

everly, The Symbol, Chapter II.

Mudge, James,

. 9.

10. 11.

Perfect Life

lessing

Experience

octrine, Chapter Payne, Thomas, The Pentecostal aptism, Chapters I, II. Peck, Jesse T., The Central Idea of Christian ity, Chapters I, I . ible uth, C. W., eadings on the Second and

The

Second

lessing.

uth, C. W., Entire Sanctification, p. 1 4. etter Testament, Schell, William G., The p. 202.

WHAT

pham, or

. 4.

. 6.

HOLINESS?

Thomas C, Principles of the Interior Life, Part II, Chapter I.

Hidden

Walker, Edward ., Sanctify Them, Chapter . Wilson, George W., Truths as I Have Seen Them, Chapter . Wood, James A., Christian Perfection as I. Taught by John Wesley, Sections III, Wood, James A., Perfect Love, Section I .

CHAPTE Holiness

There

relating

and

the

Jewish

Nation

many passages in the Old Testament the holiness of the Jews as a nation and

are

special servants among the Jews. There also many Old Testament passages relating to the holiness of individuals. In considering the God s

are

teachings

of the Old Testament

holiness, it would be

gate these passages in order

they an experience. shed

the

subject

In this

those passages which Jews as a nation. The "Then

first

Jacob

reference

chapter

the

investi

discover the

light

doctrine and

shall think of

directly

found

subject

Genesis

the

:2.

his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your gar ments."

said

both

relate

advantage

our

unto

It will be noted that the word holiness is

found here, but the expression "be clean" is used. This cleanness is synonymous with holiness. A similar passage may be found in Exodus 19:10, 11: not

"And the Lord said

Moses, Go

unto

the

people,

tomorrow, and let sanctify today them wash their clothes, and be ready against the

them

and

third

day:

and

for the third

day

the Lord will

come

down in the sight of all the people upon Mount Sinai." The cleanliness referred to here means that, 4

WHAT

HOLINESS?

in order to be

prepared for the presence of the Lord in their midst, it was necessary for the Jews to purify their bodies and garments for the spirit relationship

ual

involved in His

personal

Cleanness, righteousness, holiness

indicate the

are

visitation.

that

terms

purity ntil the Jews purified them people. selves for the day of His visitation, He was not ready nor were they prepared for Him to come. Jacob, in this exhortation, was simply getting his house in order for the visitation of the Almighty in all of His holy majesty. of heart and life that God de

mands of His

In Leviticus 11:44, 4 we have a most direct state ment to the Jews in regard to holiness. " or I am

your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner

the

Lord

creeping thing

or I

land of be

Egypt,

holy,

cation,

for I

" e

shall

that

the

made.

that

the Lord that to

have

the

earth.

out

of the

be your God: ye shall therefore holy." Here, instead of an impli

direct statement.

therefore

preparation

The

creepeth upon bringeth you up

sanctify for

His

The command,

yourselves," visitation

meant

must

command, " e shall be holy, for I

personal meaning. speaking to the Jews both collectively and individually. As a nation they must live in righteousness and holiness before their holy God. In further emphasis upon this Jehovah said, "Nei ther shall ye defile yourselves," and then concluded am

holy,"

has

direct and

Here He is

with

second exhortation, " e shall therefore be

WHAT

holy,

for I

emulate

was

integrity

holy."

HOLINESS?

A standard that

they

up by inherent holiness of God

that which

and

The command is

not to

the

was set

holy merely

were

personal

Himself.

because of

the part of God, but it is to be arbitrary because holiness is an inherent characteristic holy

demand

God, and therefore

expectation

natural

the part of God for His children in order that they might have association and fellowship with Him. A

direct and all-inclusive

this command

"Sanctify yourselves

emphasis

given

holy in Leviticus 20: , : therefore, and be ye holy: for be

I am the Lord your God. And ye shall keep my statutes, and do them: I am the Lord which sanctify you." In this verse God sets up the standard neces

sary for the attainment of holiness when He says, "Sanctify yourselves." That means that they had

themselves apart and observe certain laws of purification and cleansing. Then He says, " e ye holy: for I am the Lord your God." He does not to set

say, " e ye holy, for I am holy," but He merely the standard of holiness by virtue of the fact

sets

that He is the

entire

matter,

Lord God.

sanctify you." sanctifying oneself

says,

Here

the

Lord.

Then,

the

Lord

have the relative

and then of

the

clinch the

one

which the individual has

being

instance, to

sanctified

there

play.

which

terms

This part

part was

necessary process of preparation for the latter part which is what God had to do: that is, to com as

plete

the

The

sanctifying

same

true

process. with reference

individuals

WHAT

HOLINESS?

There is a sense in which it is vitally neces sary that every one must sanctify himself. That is, he must get himself ready for the completed process of the work of sanctification. As a result of the attitudes and relationships which he adopts and

today.

places himself in, the Holy Spirit is ready to completelhe office work by His indwelling, sanctifying

power. Thus, the work of holiness in the human heart is like every other work of grace there is a human side and a divine. God always respects human responsibility and initiative. He never coerces

why and

the

overrides the human will.

it is

This

possible for Christians who are who are trying to serve God, not to experience of holiness. They do

explains

converted enter not

into

place

themselves in the proper attitude for its reception. ut the same God who demanded that the Jews

sanctify themselves, in order for Him to sanctify them, demands that the individual shall do like must

wise

today. ook of

In the

euteronomy

have the laws that

Moses and, through him, to the chil given dren of Israel for their government as a nation, for their conduct as the chosen people of the Lord, to

were

and

serve

up in the

thirty-third as

guidance as individuals who would Jehovah. The spirit of this is summed fifth chapter and the thirty-second and

for their

loye and

verses:

c shall observe to do therefore

Lord your God hath commanded you: ye not turn aside to the right hand or to the

the

shall

e shall walk in all the ways which the Lord your God hath commanded you, that ye may live,

left.

WHAT

HOLINESS?

and that it may be well with you, and that ye may prolong your days in the land which ye shall pos sess." The kernel of this exhortation is in the clause, " e shall not turn aside to the right hand or to the left." That command was to keep the Israelites from following after the sins of the nations round about them. The command is very much akin to :4: "Prepare ye the that made by John in Luke

paths straight."

way of the Lord, make his proposed that the Israelites

straight ness

and

all the

In ment

days

path

should

walk

of rectitude and

of their life.

euteronomy 14:2 God makes concerning the Jews, that He

reference art an

narrow

the

righteous

specific

state

has made with

He said, " or thou unto the Lord thy God, and the

other

holy people

God

people.

Lord hath chosen thee to be

peculiar people

himself, above all the nations that

unto

upon the earth." Some would infer from this statement that the Jews were holy merely because they were chosen by Jehovah as a peculiar people, but that is not are

They were no holier, nor were they to be any more holy, than any other group whom God might choose in that day or in this. A holy God true.

could not have chosen to commune with or as sociate with any other than a holy people. We find an example of this in the story of the Garden ntil Adam fell into sin, God walked of Eden. with him; but after his sin,

fellowship. Although pented at once, he had to bear to

not

Adam

such

work in the fields and

hear of any

obviously

the fruits of his sin

earn

his

living by

the

WHAT

HOLINESS?

of his brow. He certainly must have made sacrifices to God on occasion. Whenever he laid his offering upon the altar, it must have been a stinging reminder that he had fallen into sin, and

sweat

was

with the Garden.

longer having holy ather

the

intimate

relationships

which he had had

the

euteronomy 26:16-19 e find the covenant made by the Lord and His people: "This the Lord thy God hath commanded thee to day do these statutes and judgments: thou shalt there In

that

was

fore

with

keep and do all thy soul.

them with all thine heart, and Thou hast avouched the Lord

thy God, and to walk in his ways, his statutes, and his commandments, keep and his judgments, and to hearken unto his voice. And the Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and this

and

day

keep all his commandments; and to make thee high above all nations which he hath made, in praise, and in name, and in honour; and that thou mayest be an holy people unto the Lord thy God, as he hath spoken." that thou shouldest

On the

had

one

sworn

determined to

hand,

their to

His voice.

find here that the Israelites

allegiance

the Lord and had

walk in His ways and to hearken On the other hand, the Lord had

they would be to Him a peculiar peo they should be exalted above all the nations ple, of the earth in praise, in name, and in honor. This exaltation was to come about because they were to be a holy people unto the Ix rd God. sworn

that

WHAT

HOLINESS?

tragic facts of all history is that Jews changed their emphasis relationship, and took it to mean that

One of the most

time

the

went on

upon this

they were to be exalted above the nations round about them in government, economic prestige, war power, and worldly emoluments. Modern critics have missed a point here. They have looked at the small geographic areas of Palestine and have said that a God of wisdom could never have promised to exalt a small people like the Jews above the

other nations of the earth.

The facts of the

case

promised that they should be high above all the nations in praise, honor, and pres tige, in proportion to the holy and sacred relation that God

are

ships

that they would keep with Him. The loss of relationship of holiness, and their subse uent lapses into sin, brought to the Jews shame and

this

dishonor.

God had warned them that their name would become a byword and a curse upon the face

of the earth. So it was that their ultimate rejection of Him brought about a lapse into historical deca dence that ended with the coming of Christ. The

of the

remnant

Jews

left in Palestine under the

omans, because of their lack of spiritual compre hension, were looking for a mighty Christ to re

the government of Israel. Their rejection of Jesus, the holy Savior, the edeemer of mankind, store

brought

about the dark

sied would that the the

Jews

curse

come

the

are

calamity

which God

still

living

under the shadow of

humanity. twenty-eighth chapter

prophe

them; and historical facts show

euteronomy

WHAT

HOLINESS?

blessings of God promised to the people long they would observe and do all His com mandments. These blessings were physical and In the first verse they are encouraged to spiritual.

find the

do all His commandments; in the ninth verse the promise is repeated on condition that they shall

"keep

the commandments of the

and walk in his

calamity serve to

Certain

ways."

Lord

In the fifteenth

thy God,

dire is threatened if they should fail "to ob do all. .which I command thee this day." verse

pronounced upon them. Note the fact that God includes all His commandments. are

ecalogue, given

The was

curses

Commandments,

Ten

brought forcibly less than

keep to

Moses upon Mount Sinai, As we read the

the basis of this exhortation.

however,

the

conclusion

are

that

life of holiness would enable

them in such

God.

way

once

nothing one

perfectly pleasing

chapter, after God has prophesied the Israelites might fail to keep His covenant ecause of that failure, He said come to grief

In the thirtieth

that and in

verses

1- : "And it shall

come

pass, when all

things upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the Lord thy God hath driven thee, and shalt return unto the Lord thy God, and shalt obey these

are

come

according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; that then the Lord thy God will turn thy captivity, and have compassion upon his voice

WHAT

HOLINESS?

thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered

thee."

again

Here

we find the statement that, in order be well with them, it was necessary to do that He had commanded. Incidental to the

for it

all

keeping

of the commandments,

heart and soul

utterly yielded

of course, was a God, attracted

by no outside sins, and allured by pleasures of the world about them. manding that the Israelites be holy.

Joshua was giving to the people assembled at in verses 6- of chapter 2 : courageous to keep and to When

his

of the

none

God

was

dying valedictory

Mt. Shechem, he said " e ye therefore very do all that is written

in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left: that ye come not among these nations, these that remain among you; neither make mention of the name of their gods, nor cause to swear by them, neither

serve

them,

nor

bow

yourselves

unto

them:

the Lord your God, as ye have done unto this day." Again the emphasis is to do all that is written in the book of the law, to turn not aside to the right hand nor to the left. They but cleave

unto

exhorted never even to mention the name of gods of the nations round about them. God was zealous and insistent in His demands that the Israelites should be wholly separated from all save were

the

loyal fidelity

Him.

This is the

true

essence

God that is supreme, an all holiness a obedience to God that is without reservation, and

devotion

WHAT

HOLINESS?

love for God that is the central

motivating force Joshua, dying bed, was simply of in Jehovah mouthpiece urging the Israelites

of one s life.

the to

cleave

God with

them in the ever

service.

his

devotion that would hold

of His will and

center

holy, peculiar people,

keep

them for

aside for divine

set

sings in the seventy-third Psalm, "Truly God is good to Israel, even to such as are of a clean heart." In this hymn sung in the sanctuary, there is brought before the Israelites once again Psalmist

The

to holiness. God was eager for them live pure lives. He was so eager that throughout all the pages of Sacred Writ He emphasized the essential character of all proper relationships with

the command

Him purity of heart, loyal devotion, and whole hearted surrender to His perfect will. 19:6

In Exodus

God

which which

light

applied

we are

directly telling

the nation. After

part of the message by Moses, and

Israelites

the nation

of other passages,

applies

the

sent

have

to a

group; but in the

persuaded

believe,

certain element within

Moses to remind the

people

of what He had done for them, and promising that they should be a peculiar treasure unto Him above

people, God said, kingdom of priests, all

refers, to

only as

doubt,

the individual

the

priest

the

men

priests

in his

"And ye shall be unto and an holy nation."

of the

own

Exodus 22: 1

people

of the nation.

temple

This

whole, but also It

but

applied

each

not

man

household.

find this

application

even

WHAT

HOLINESS?

more individualized. In speaking of the laws of sacrifices and offerings and of what His people should eat, God said, "And ye shall be holy men unto me." This statement was given to emphasize the peculiar nature of their relationship to God and to show that He did not wish them even to be contaminated with unclean food.

The final reference which nection with the 9: 0.

This has

Jews to

as a

shall

holy people

study

con

is in Exodus

do with the adornment of the

priest

who was to represent Israel in the Holy of Holies in the temple. pon a crown of pure gold which adorned his head there was written Holiness to the Lord.

Hence, when the

priest

moved in and

among the people, attending to his duties of offerings and sacrifices, and praying for them before out

prominent thing not only meant was office of the a the that holy office, that priest the service which he rendered was a holy service, but it meant that God expected all His people to be holy. It meant that in all that was done in the temple before the mercy seat, and in whatsoever circumstances they might find themselves, they were always to recognize that they were a holy people, serving a holy God. In reading these passages and their contexts, one cannot follow a logical process of thought without coming to the conclusion that holiness was not an afterthought on the part of God, nor the demand for holiness among His people a mere passing fancy. Holiness was the prime motive not only of the the Ark of the Covenant, the one they saw was this inscription. It

WHAT

HOLINESS?

existence of God but of the relationships between Him and His people. He is holy; they were to be holy. It is only logical for us to conclude that if He is the same God yesterday, today, and forever, then the

re uired by re uirements of

Him of His

holiness is the

re uirements for the Jews,

His

same; are

people

the

was

the

coming

does He expect it of of Calvary. ENCE

spiritual

essential If God

Carradine, .

everly,

Lowry, Asbury,

OO S

Sanctification,

Possibilities

eid, Isaiah, Holiness

Jesus,

after the

eet, Joseph Agar, Holiness Symbolic and Chapters II, III. I

prior

E E

If holiness

same.

it is essential for Christians.

tragic spectacle

God is the same;

now.

human needs and their

demanded it of them

how much

principles of holiness people are still the basic

fundamental

same

ible

eal,

Chapter

of Grace, p. 111.

eadings.

CHAPTE Holiness

Old Testament Individuals

In this discussion

shall confine ourselves

passages of direct statements, commands, or exhorta tions concerning the holiness of individuals, and

passages which imply the necessity of holiness for individuals. There are many such passages in the Old Testament, and it will be to our interest to

review them

perfect the

means

essence

about

make

and

setting

find the

speaking

Almighty God; walk before

perfect." The upright and

true a

find the Lord

the

and be thou

me,

one

of each.

1 :1

Genesis

Abraham, "I

one

application

and

command sincere.

holiness of character.

covenant

This is God

was

with Abraham, but he

could make that agreement only with an individual whose character was unimpeachable and whose

integrity

was

un uestionable.

In Leviticus 10: -12

read of the anointment

priests, the tabernacle, the altar and the vessels that were to be set aside for God s special

the

service:

"And the Lord

o not drink wine

nor

spake

Aaron, saying, strong drink, thou, nor thy unto

with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute sons

your generations: and that ye between holy and unholy, and may put difference forever

throughout

WHAT

HOLINESS?

between unclean and clean; and that ye may teach the children of Israel all the statutes which the

spoken unto them by spake unto Aaron,

Lord hath

And and

the hand of Moses.

Moses

Ithamar, his

unto

meat

offering

that

the Lord made

sons

by fire,

and

beside the altar: for it is In each

case

that

remaineth

and were

eat

most

unto

Eleazar

left, Take the

the

offerings

it without leaven

holy."

the Lord commanded Moses

anoint

the person or article to be set aside for holy service, and He sanctified them. We read further in the

chapter that when the animals were brought the first offerings, when the Levitical priesthood

same

for was

unto

inducted into office, the sacrifice was sanctified the Lord. The word sanctify in these cases

only meant to be set apart, but it meant to be holy for that distinctive service. God could have nothing but a holy priesthood to minister unto His holy children. In euteronomy 1 :1 we find the Lord speaking to the priests of the tribe of Levi. They were to not

made

have

the Lord

inheritance among their brethren, because was to be their inheritance, and they were

upon the offering brought to the taber nacle for their sustenance; but, above all things, "Thou shalt be perfect with the Lord thy God."

depend

The

perfection

service,

but

certainly

character and love

fully acceptable In Job we find to

holiness

not

was

perfection

was

re uired

unto an

the

personal perfection of

make their service

Lord.

interesting reference in regard perfection. In Job 1:1 we

Christian

WHAT

read, "There name

was

right,

and

Here is

was

Job;

HOLINESS?

in the land of

man

z, whose

perfect and up that feared God, and eschewed evil." of the most direct statements in all the and that

man

was

one

concerning the attainability and practicality experience of Christian perfection. That Job was perfect and upright meant that he was thoroughly acceptable to and fully approved the Lord. by Word

God

of the

In 1 Chronicles 2 :9 there is recorded the caution

avid who,

son

Solomon in these words: "And thou, Solomon

his

dying bed,

was

exhorting

his

my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if

thou seek him, he will be found of thee; but if forsake him, he will cast thee off forever."

thou

The command and with

willing

serve

God with

mind is the

perfect

essence

heart

avid s

message. He wanted no restraint in the service which his son would render to the Lord. He wanted

acceptably that there would the perfection of his son s regard uestion in the sight of God. He warned Solomon

Solomon be

heart

to serve

God

that God understood all about him and that any thing less than perfection would be uickly detected

and

thoroughly disapproved by

In 1 Chronicles 29:19

for his

son.

when he cries out, "And to

find

Almighty.

avid s last prayer

height pathos give Solomon my son a keep thy commandments, thy

It reaches the

perfect heart,

the

of human

WHAT

HOLINESS?

testimonies, and thy

statutes, and to do all these and to build the palace, for the which I have made provision. He knew that Solomon needed

things,

nothing less than a perfect heart to enable him to avid keep all the commandments of the Lord. was here at the of all Christian striking keynote endeavor.

was

in accord with

the

later sang: "O for a heart to praise my A heart from sin set free, A heart that always feels So freely spilt for me

poet who

God, Thy

blood

"A heart in every thought renewed, And full of love divine; Perfect and right and pure and good, A copy, Lord, of Thine."

There are at least thirteen passages in the Psalms which deal with the holiness of individuals. We read in the first three the

happy

state

of the

verses man

of the first Psalm of

who is delivered from

The writer says: " lessed is the man that walketh not in the counsel of the ungodly, nor standeth

sin.

in the way of sinners, nor sitteth in the seat of the ut his delight is in the law of the Lord; scornful. and in his law doth he meditate day and night.

And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper." He is describing here a man

who finds law.

Such

perfect delight in God s holy will and implicit obedience comes from a fully

yielded soul,

selfishness

child.

one

nor

in which there is

desire

no element of be other than God s holy

WHAT

HOLINESS?

In the fourth Psalm, the fourth verse, we find exhortation to "stand in awe and sin not." This

of sinless righteousness is the antithesis of the life which the unsaved man must live. When one is completely delivered from all sin, he stands in state

the presence of God without fear, knowing that through the efficacy of the blood of Christ, and

through

activity of his own faith, he has ap propriated saving grace. He is no longer living a life of sin, but is given over to one of holy accepta bility to the heavenly ather. the

In the fifteenth Psalm

have definite

emphasis

upon holy living. asking the uestion, "Lord, who shall abide in thy tabernacle? Who shall dwell in thy holy hill?" the Psalmist answers it by stating After

that those who live in the presence of God must walk upright, must work righteousness, must speak the truth, must not backbite, must do no evil, and must

holy

take up man

must

reproach against

condemn

violence

The anyone. and evil in

everyone who is given over to such conduct; and he must honor them that fear the Lord. The holy man cannot make an oath and change it when, in so doing, he would better his own condition at the

expense of the other. He cannot charge unlawful interest, and he cannot take a reward against the innocent. This is in reality a description of a citi zen of ion, a citizen of the ingdom of God on in the earth, who is walking not ways of the man of the world, but in the ways of God. In Psalm 1 : 2

have

avid in memory of the

hymn of praise written day when the Lord de-

WHAT

HOLINESS?

livered him from the hand of Saul. In his paeon praise he sang, "It is God that girdeth me with

avid is strength, and maketh my way perfect." not necessarily an of Chris of speaking experience tian perfection, but of a walk that is pleasing to God which, of course, is the result of an experience of perfect relationship with the Lord. The basis for a perfect Christian walk is a perfected Christian heart. In

Psalm

of the Lord

19:1as

the soul.

the

Lord

meaning

writer

the

being perfect then says,

pure, is that the

mandment of God

and

"The

speaks of the law thereby converting commandment

enlightening perfect law and

are

the

eyes."

The

the pure com able to turn the soul from

sin and to give to a man that heavenly wisdom which is necessary for his full deliverance from all evil. He concludes his meditation with a prayer in verse 14, "Let the words of my mouth, and the

meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer." In Psalm twenty-four we find a situation very closely akin to that mentioned in Psalm fifteen. The writer asks in

verse

three, "Who shall ascend

into the hill of the Lord? his holy place?" Then he

"He that hath clean hands and

clean hands

are

who shall stand in it by saying,

answers a

pure heart."

The

forgiveness for the pure heart is symbolical

indicative of

commission of sins, and the of salvation from all inbred sin. The Psalmist here points out that two works of grace are necessary to make the soul thoroughly acceptable to the Lord.

WHAT

HOLINESS?

We find a most interesting statement by avid in the thirty-seventh Psalm. It is a description of

the

man who has met all the conditions necessary for perfect acceptance by the Lord. " or the Lord loveth judgment, and forsaketh not his saints; they

preserved

are

shall be

cut

forever: but the seed of the wicked

off.

righteous

The

inherit the

shall

land, and dwell therein forever. The mouth of the righteous speaketh wisdom, and his tongue

talketh of

heart; is

saint.

judgment.

of the land.

ance

He is filled with wisdom.

His

speak of the goodness of God, fundamental principles of righteousness

tongue is ready and

The law of his God is in his

of his steps shall slide." Such a man He is preserved; he is promised inherit

none

the

inscribed in his heart that none of his steps shall slide. This is not positive proof against back sliding, but it does indicate that the soul who has entered into a state of perfect love is so firmly fixed and established that he may be counted upon are

stand the

storm

fifty-first

The

and

Psalm

stress

gives

of life.

picture

man

who has gone into sin, and upon whom the light of conviction has so fallen that he is in abject

repentance before God. man

might

that

the

sin

The

which

forgiven, and the might be purged

whole

has

sinful

plea

been

the

committed

principle

which

of his heart.

The

strongest indication of this is in verse two. writer prays for the double work of grace:

The

caused it

out

that he may be washed thoroughly from his then, that he may be cleansed from his sin

first,

ini uity; not

the

WHAT

act

the

HOLINESS?

of sin, but the principle of sin which produced act. There was longing in the man s heart for

forgiveness, and an urgent desire that he might be so fully delivered that the same temptation would not find him yielding again. ead verses 2, , 10, and 14. "Wash me throughly from mine ini uity, and cleanse me from my sin. .Purge me with hyssop, and I shall be clean: wash me, .

and I shall be whiter than clean heart, O God; within me. . eliver

snow.

and me

.Create in

right spirit bloodguiltiness,

renew

from

O God, thou God of my salvation: and my tongue sing aloud of thy righteousness."

shall

In the

ninety-seventh Psalm we expression which has

find in the tenth

been used once before. The Psalmist says, " e that love the Lord, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked." The word "saints" is not used here in the sense in which it is commonly understood. As in other cases in the ible, it refers to God s select children verse

who as

are

be well

harmony

pleasing

with His laws, and living so sight. It is such people

in His

whom the Lord has delivered out of the hand of In the next two verses, the writer the wicked.

says, "Light is sown for the righteous, and gladness for the upright in heart. ejoice in the Lord, ye righteous; and give thanks at the remembrance

Saintliness, sanctimonious

holiness."

of his mean

mere

therefore, does

setting-up

not

of certain

characters above their fellow-men because they have done some unusual thing in Christian service, but

WHAT

HOLINESS?

it is that characteristic which is imbibed from

relationship

with

In Psalm 101:2 when he says,

holy

God.

avid makes

"I will

behave

perfect

godliness myself wisely in a a

vow

way. O when wilt thou come unto me? I will walk within my house with a perfect heart." How could he boldly say, "I will behave in a perfect

way. I will walk with a perfect heart," unless there could be such human perfection? The indication is that

his he he

avid knew that there

experience to fulfill possible to and the God, promise implications are that was such an enjoying experience at the time

which

would make

wrote

was

for him

this Psalm. 106:

Psalm

gives

another evidence

that there

of grace which makes it possible for one It says, to live right under all circumstances. " lessed are they that keep judgment, and he that is

state

oing righteous righteousness at all times." ness simply means living right. It is impossible to live right at all times and under all circumstances unless one is fully yielded, wholly consecrated, and consistently devoted to the service of his Master. doeth

In Psalm 119:1-

" lessed

are

find

some

significant

words.

the undefiled in the way, who walk lessed are they that keep

in the law of the Lord.

his testimonies, and that seek him with the whole heart. They also do no ini uity: they walk in his

ways."

The

The second

first

significant

expression

word is

"undefiled".

is "whole heart"; and the

WHAT

third is "do dicate the be

extent

expected by In these

HOLINESS?

These three terms in of salvation from sin which may

ini uity".

God s children.

expressions

in the Psalms

have in

part of the hymnal of the chil dren of Israel which was used in connection with the form of

verse

their services in the tabernacle.

expression given from

It is the

of their devotional life.

various

the

Psalms

The

chapter

this

highest

uotations from

are

from prayers wrung from the distressed heart of the sin-sick individual. Some

are

high

A few

Some

sources.

and

are

mighty hymns

which

sung to God. penitence, and several

in the form of

are

praise, but all of them depict heart yearnings of God s children who Him perfectly and to do His will to know sought in all things. in the form of felt

needs

and

In Proverbs 2: -11 we find these words: "Then shalt thou understand the fear of the Lord, and or the Lord giveth find the knowledge of God.

wisdom:

out

of his mouth cometh

understanding. the righteous:

uprightly. preserveth

he is

layeth a

keepeth

up buckler

the

knowledge

and

wisdom for them that walk of judgment, and

sound to

paths

the way of his saints. Then shalt thou understand righteousness, and judgment, and e uity;

yea, every good path. When wisdom entereth into thine heart, and knowledge is pleasant unto thy

soul; discretion shall preserve thee,

shall

keep

"saints". God

thee." Once

again

fear

understanding

find the

expression,

The statement here is that the saints of

"understand

the

Lord."

They

WHAT

HOLINESS?

knowledge of God;" they keep "the paths judgment," and their way is preserved. With this background of religious experience, the high point of the passage is reached in the ninth verse when it is stated that the saints "understand right eousness and judgment and e uity; yea, every good path." "find the

11: , 6, 20, and 2 we find four about the righteous person: "The right eousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness. The In Proverbs

statements

righteousness

the

upright

shall

deliver

them:

but transgressors shall be taken in their own naughti ness. .They that are of a froward heart are .

abomination

the Lord: but such

are

upright

.The desire of the in their way are his delight. but the is only good: righteous expectation of the .

speaks of perfect. The indication is that there is a righteousness attainable which is so acceptable to God that the person in that spir itual condition is "perfect". The full fruition of such a spiritual condition is indicated in this same chapter in the thirtieth and thirty-first verses. In the one the writer says the "righteous shall be recompensed in the earth." In the other we read, "The fruit of the righteous is a tree of life." This thought is also carried over into the twelfth chapter, wicked is wrath."

righteousness

the

One of these

of the

in the second, third, and fifth

these: "A

as .

.The .The

good

verses

man

verses

in such words

obtaineth favor of the Lord

righteous shall not be moved. thoughts of the righteous are right."

root

of the

WHAT

HOLINESS?

We find another statement implying holiness in Proverbs 21: : "The way of man is froward and strange: but as for the pure, his work is right."

The person spoken of as being pure in this case is he who is pure in heart, whose righteousness has been made perfect in the sight of the Lord. This

type of

man

is considered

being

who follows

one

the ways of men but the way of the Lord, which is the way of holiness.

not

ook of Isaiah

The

references

is found

one

speaks

of the

gives experience

the

Isaiah

laying

least

ten

of holiness.

specific

The first

in which the author

of the live coal

his mouth, ini uity and

cleansing purging of his sin. The sin referred to is the principle of inbred sin, the carnal nature, removed by the fiery purging of the coal from God s altar. This experience came to Isaiah in his early min istry as a prophet of God. He was given a divine of his

which resulted in the the

revelation of the holiness of the Lord in order prepare him for his great ministry as a prophet. In Isaiah 26: , 4,

condition

portrayed.

-9

find

most

miraculous

It is in the form of

prayer

prophet is not only but inciting the people of Israel to God praising supreme confidence in God. Of the righteous per to

Almighty

the

son

in which the

surrendered to Him, and whose perfect love for Him, the prophet the Almighty: "Thou wilt keep him in peace, whose mind is stayed on thee: be

who is

wholly

heart is filled with

says

perfect cause ever:

he trusteth in thee.

for

the

Trust ye in the Lord for Lord JEHO AH is everlasting

WHAT

strength. thou,

most

HOLINESS?

.The way of the just is uprightness: upright, dost weigh the path of the just. .

ea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within

judgments world

will

seek

thee

early;

for when

thy

in the earth, the inhabitants of the learn righteousness." That God will

are

keep that person whose mind is stayed on Him in perfect peace is a marvellous thought. This would not

possible without perfect surrender and with loyalty to and dependence upon God.

out utter

Isaiah

gives the picture perfect righteousness and

:1 -1

the

man

completely obedient to the will of God. The prophet said: "He that walketh righteously, and speaketh upright ly; he that despiseth the gain of oppressions, he that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; he shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure. Thine eyes shall see the king in his beauty: they shall behold the land that is very far off." The man spoken of is a man of stable character, of who walks in

real devotion, of determination to refrain from all evil. He shall find his reward not only in the life hereafter, but in security from the commission of sin in this world and in the spiritual rewards which come to him as a result of that kind of life. The

prophet

rises

one

of the

highest points

WHAT

HOLINESS?

writings in the thirty-fifth chapter when, inspiration, he looks forward to the coming of Christ when the Lord shall reign

in all his

under divine second

upon the earth for a thousand years and shall es tablish a highway of holiness upon which the un clean shall not be able to walk. This highway, which is called "The

security, of purity, of of joy and gladness

Way

men

fellowship

in the

redeemed who walk it.

holy

of Holiness," is one of from carnal strivings,

surcease

It is

will be able

of all

way upon which tread. a

the

only

and 1: 2:11 we find two passages follows: "Hearken unto me, ye that know righteousness, the people in whose heart is In Isaiah

which read

my law; fear ye not the reproach of men, neither be ye afraid of their revilings. . epart ye, de out from touch no unclean thence, part ye, go ye .

thing;

go ye out of the midst of her; be ye clean, that bear the vessels of the Lord." The emphasis is upon cleanness or purity. The result of such living is

:12, 1 and also in the again in Isaiah fifty-seventh chapter and the second verse: " or ye shall go out with joy, and be led forth with indicated

peace: the mountains and the hills forth before you into singing, and all the field shall clap their hands. Instead shall come up the fir tree, and instead shall come up the myrtle to the Lord for a name, for shall

not

they

shall

his

and

break

of the thorn of the brier it

shall

everlasting sign

that

.He shall enter into peace: in their beds, each one walking in

cut

rest

off.

tree: an

shall

the trees of

uprightness."

WHAT

HOLINESS?

The

righteous man who is well pleasing in the of the Lord is described again in the sixtieth sight chapter, the first and twenty-first verses, and in the

sixty-first chapter, read

, 9, 10, and 11. They follows: "Arise, shine; for thy light is come, verses

glory of the Thy people also shall and the

Lord is risen upon thee. be all righteous: they shall in .

herit the land for ever, the branch of my planting, the .To work of my hands, that I may be glorified. .

appoint

them that

unto

mourn

ion,

give

for ashes, the oil of joy for mourn of ing, the garment praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.

them

unto

beauty

.And their seed shall be known among the

Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they

the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful are

in my God; for he hath clothed me with the gar ments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh him

self with ornaments, and as a bride adorneth herself or as the earth bringeth forth with her jewels. her bud, and as the garden causeth the things that will

cause

before is

people

all the

spring forth; so righteousness and praise

in it

sown

are

the

nations."

The

the Lord God

spring

climactic

forth

statement

which says that all of these be called "the holy people, the re

last

shall

verse

deemed of the Lord." aniel

gives

one

reference

holiness in

chapter

WHAT

HOLINESS?

and 10. He says: "And they that be 12, verses wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. .Many shall be purified, .

and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall under

stand; but the wise shall understand."

and made white

The many are those

who will have been redeemed from sin.

Inasmuch

who shall be as

this is

purified

statement

have the direct

children

We find to

of God Himself

implication purified.

only

one

that God

aniel,

wants

reference in Hosea in

the holiness of individuals.

all His

regard

This is in Hosea

10:12: "Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the Lord, till he come and rain right

upon you." preparation for the

eousness

righteousness.

in mercy

come

This is the

picture

perfect

reaping of the pure fruits of Sowing in righteousness and reaping only

after the

ground

of repentance

and consecration has been fallowed. Then comes the rain of righteousness upon the soul of the in dividual who has hungered and thirsted after a

give. interesting uestions

clean heart which God alone

Micah

asks

some

very

can

6, , , and 1 1 : "Wherewith chapter, shall I come before the Lord, and bow myself be the sixth

verses

high God? shall I come before him with burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstfore the

WHAT

HOLINESS?

born for my transgression, the fruit of my body for the sin of my soul? He hath shewed thee, O man, what is good; and what doth the Lord re uire of thee, but to do justly, and to love mercy, and to walk Shall I count humbly with thy God? them pure with the wicked balances, and with the .

bag

of deceitful

weights?" God wants, according prophet, spiritual relationship, which is not dependent upon mere burnt offerings and for malities of worship. Those people are counted pure in His sight who do justly, who love mercy, and who walk humbly with Him.

-"to

the

echariah 14:20, 21 there is another most mar prophecy concerning the second coming of Christ and the result of it. The Old Testament In

vellous

prophet leaps the by events to look

boundaries of centuries and near forward hundreds of years beyond

the birth of Christ

the time when He shall

come

again kingdom. "In the shall there be bells of the horses, upon day NTO THE LO HOLINESS ; and the pots in the Lord s house shall be like the bowls before the to

earth

and

establish

His

that

altar.

ea, every pot in Jerusalem and in Judah

shall be holiness

unto

that sacrifice

the Lord of hosts:

shall

and all

take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the Lord

they

come

and

of hosts." Malachi

holiness in "

ut who

who shall

gives two references to the experience of He says: chapter , verses 2 and . the of his abide day may coming? and stand when he appeareth? for he is like

WHAT

HOLINESS?

refiner s fire, and like fullers sope: and he shall as a refiner and purifier of silver: and he shall the sons of and purge them as gold Levi, purify

sit

and silver, that they may offer unto the Lord an offering in righteousness." Here "purify" and

"purging"

are

the

The

words.

prominent

most

result of that process which is like is indicated in chapter 4, verses 2

refiner s fire and

you that fear my name shall the Sun of right and ye eousness arise with healing in his wings: unto

shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the that I shall do this, saith the Lord of hosts."

that there

see

Testament

and

which

experience

theless,

just

teaches holiness,

have

many passages in the Old to do with the doctrine

of holiness.

direct and urgent. as

are

Others

important.

well

day

In are

some

cases

they

implied, but,

The

Old

the New.

are

never

Testament

must

not

forget the fact, however, that in the Old Testament we find God dealing with individuals collectively more

and

often than He did in the New Testament times thereafter. The reason for this is that the

Jews as a compact nation could be dealt with more easily through their leaders than they could after their dispersion and control by other nations. In later days when God could no longer deal with them men

as a

compact unit, His methods of redeeming

from sin became

individualized.

WHAT

E E 1.

Carradine, I

HOLINESS?

ENCE

everly,

OO S

Sanctification,

eid, Isaiah, Holiness

ible

eadings.

Chapter

CHAPTE

The Carnal Mind In this

chapter

shall discuss the

the carnal mind and endeavor

uestion

discover what it

have it, why we should be rid of it, and how it can be eliminated. It is referred to by dif

is, why ferent

terms

the old man; nality, inbred

well

for

being called spoken of as car

sometimes

other times it is

sin, and the carnal mind.

phraseology,

examine the

concerning it and analyze light of the Scriptures and

Scriptural

those

It will be

references

statements

human

in the

experience.

What is meant by the term the carnal mind or the two minds? We read in James 1: , "A doubleminded man is unstable in all his ways." In omans

:6,

read, " or

carnally

minded is death:

life and peace. toward God: for mind is ecause the carnal enmity law of neither indeed God, it is not subject to the In these two passages we have an implica can be." but

spiritually

minded

tion of the fact that there are, spiritually speaking, two minds, and the direct statement that one of

spiritual and the other is carnal. simple meaning is that the spiritual mind is of harmonious relationship with God; whereas,

these

The one

minds is

the other hand, the carnal mind is is out of harmony with the will of God. on

When

the

apostle

says

that

"to

one

which

spiritually

WHAT

HOLINESS?

minded is life and

peace," he means that he is spiritual relationships with God who has been purged of carnality, and has been brought by the Holy Spirit into a state of perfect accord secure

in his

with the will of God. These two minds have definite effects upon the human being, which are exactly opposite in their nature. The spiritual mind makes for harmony, peace, love, and perfect fellow

ship with the heavenly ather. The carnal mind brings discord, self-assertion, and rebellion against the authority of the Almighty. There are some uestions to be considered with regard to it, in order to clarify some matters in which all are interested. The first uestion is this: What is the carnal mind?

irst, it is not an act. The condition, a state of being. One finds himself with it, and no act of his produced it. Therefore, in the final analysis, we are not respon carnal mind is

sible

for

after the

responsible, ultimately,

it.

light

of God has shown that there is

are

way to be rid of it. If we find out how to get rid of it, and refuse to take the necessary steps, then ut become responsible for its continuance. we we are not responsible for its being there in the

first

place.

The second uestion is: Who has the carnal mind? nless one has been baptized The answer is this: with the Holy Ghost, he has it, because everybody

inherits the carnal mind as a racial trait. It is not individual inheritance. There is a law of physi cal inheritance that causes a child sometimes to an

revert to traits

of its parents

great-grandparents

WHAT an

HOLINESS?

individual trait, but

racial inheritance, that

explains why the children of sanctified parents are not born holy. That uestion is asked again and again. A parent will say, "If I have the carnal nature purged, and if my wife has, then why aren t our children born holy?" If we could transmit to them through our physical make-ups their spir itual natures, they would have long, lean, lanky spiritual souls, and they would have short-set, stubby, spiritual souls, just as we have such traits physically. In spite of the fact that the parents may be sanctified wholly, this inheritance which is racial and moral is passed on. Children, whether we

admit it

not,

desires and ead old

born with the

are

that

nature

omans 6:6,

inbred, carnal

same

inherited.

" nowing this,

that

our

is crucified with him, that the body of sin be destroyed, that henceforth we should not

man

might serve

sin.

or he that is dead is freed from sin."

In this instance the carnal mind is called in the

Scriptures

"the old man" and "the

Paul contends that in Christ from sin that

are

from

dead with Christ which

the

guilt

present sin,

our

of sin."

delivered old man is

Wesley s interpretation

crucified with him." we

know "that

can

body

we can

means

is that

be "freed

past, and from the power of

dead

men

from the commands of

their former masters." An

interesting

uestion is, Why

omans version eliminate it? In " or that which I do I allow not

giving

my consent

does

not

con

:1 -1 ; Paul says: that is, I am not

it, but I do it

just

the

same :

WHAT

HOLINESS?

for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I the law that it is good." In the eleventh he says, " or sin, taking occasion by the com mandment, deceived me, and by it slew me." One

consent unto verse

may argue that the seventh not describing the Christian.

chapter

omans is

We need not go into the theology of it, but this is true it corresponds with the facts of human experience. We do some

things them. in

our

do to or

things

not want to

the

wish

one wants to

ing,

could

of bitterness

roots

not want to

do. There

let malice, anger, envy, criticism overpower us.

and

see

ashamed of, and do

are

go along, we find that there are lives certain tendencies that cause

are

things to

tendencies

backbiting, or strife, why it is, rid of them. They are get within If us. springing up or

We wonder

know whether

or not

he has the bless

he should go underneath his experience and how many such roots he has. Let us test out our

experience

and

dead within.

if the

see

If it is not,

principle

carnality

still have the carnal

mind.

Why reason

does is

not

simple.

and say, "Lord, I

having

any

you to forgive sense." If we are

want

capacity, responsible

brain

conversion eliminate them? The Suppose one should come to God

for

speaking

should be fools, because

not

of are

innate mental powers. Or God, "Lord, I want you suppose one should say to forgive me for not being taller than I am." We not

for

our

cannot

ask

God

forgive

for

something

for

WHAT

HOLINESS?

which we are not responsible. Then suppose one should come to God as a Christian, after having found the roots of bitterness and pride, and say,

"Lord,

roots

I want you to forgive me for harboring the of the carnal nature." This would be absurd

because

they

are

by sanctification,

not

which

purged by forgiveness, is a cleansing act.

We cannot control the carnal

self

devil in Heaven rebelled

subject

His law.

fling

if He could nate

him.

nature, the

standing.

ut God

it out of nate

and

was

not

control him, but from the heavens.

not

lightning pit of

him into the

damnation.

control the devil, He could elimi God does not try to control the carnal not

suppressionists

If God can our

it and

against God,

God could

He could cast him like

He could

God Him

His Word says that it is not the law of God. omans : . The control it.

cannot

subject

nature.

but

completely

souls; He

purify

the contrary notwith

suppress it, we cannot. eradicate it. He can fling

cannot

our

can purge it; He can elimi hearts. The Son of God was

might destroy the works of though He cannot control it,

manifested that He

the

devil; and

not

even

The destructive process is far more We do not have to worry whether or it will rise up and trouble us. If it is dead, eliminated, we know we are free.

destroy satisfactory. can

it.

purged,

Conversion is a process of forgiveness, and sancti fication is a process of purging. Suppose that we were to come to the altar for conversion, and God were to

to come

try to purge us of sin; or suppose we were for purging, and God should make a mis-

WHAT

HOLINESS?

He convert us He does not do that. in order that He might sanctify us. He is God of decency and order, and He does things

step and saves a

step by step.

of the carnal mind? It is a tendency, proclivity to evil. The urge to do right and the urge to do wrong are in every Christian s heart. He wants to be one hundred per What is the

trend,

nature

for God, but there is a downward pull that keeps him from being at his best. He does things

cent

for which he is sorry, and after he has done them, he asks God to help him. He yearns for deliverance from

carnality. next Scriptural

The

"Now if we on

reference

omans

6: :

be dead with Christ, we believe that shall also live with him." Wesley s comment we

this is that

"conformed comment,

be dead with Christ

his death

connecting believing in

by dying

this with the

means

sin."

Clarke s verse,

is:

Christ Jesus, and having a "So we, death unto sin, and a life unto righteousness, should sin no more. If we be risen indeed with Christ, we

should

affections The

man

to an over

seek

the

things above,

and

set

our

things above, and not on the earth. who walks in humble, loving obedience

indwelling Christ,

sin has

his soul than death has

glorified body

of his

over

edeemer."

dominion

the immortal and

omans 6:10 this whole idea of

In being rid of the carnal mind is based upon the moral responsibil ity and efficacy of the saving death of the Son of

God.

" or in that he died, he died unto sin

once:

WHAT

HOLINESS?

but in that he liveth, he liveth

unto

God."

consummation of this matter is found in

The

omans

6:12. Paul exhorts the omans, "Let not sin there fore reign in your mortal body, that ye should obey

According to Wesley, the always subject to death, but since we may know the redemptive power of the Son of God, it need never be subject to sin again. We must never forget, however, that without the efficacy of the sav ing grace provided through Christ, we should all it in the lusts thereof."

body

be bondslaves at

any time.

Commenting on represented

"Sin is

hope

sin without any this verse, as

king,

Adam

ruler,

of release

Clarke says: tyrant, who

has the desires of the mind and the members of the

body under passions he

his control; so that governs the body."

by influencing

the

exhortation is: let sin " o not he of Paul, contends, reign, do him have no place, not let him work; that is, let no being in your souls; because, wherever he is, he governs, less or more; and indeed sin is not sin with out

this."

The

He says further that "Certainly, the very an evil thought to which passion or

existence of

attaches itself, is a proof that there sin has dominion; for without dominion such passions could

appetite

Wherever sin is felt, there sin has dominion; for sin is sin only as it works in action or passion against God." In commenting on the not

be excited.

last clause of the verse, Clarke says: "If it be there, it will reign there; and its reign supposes, neces

subjection of that in which it reigns. A king reigns when his laws are enforced, and the

sarily,

the

WHAT

people obey

HOLINESS?

them.

When

there

executive

government there is no reign. There may be shadow there, but there is no king." The Paul

completes

this argument in

omans 6:1

royal apostle

when

he says: "Neither yield ye your members as instru ments of unrighteousness unto sin: but yield your

selves unto God, as those that are alive from the dead, and your members as instruments of right eousness

God."

unto

The climactic point of the argument in the sixth chapter of omans is found in verses 14-16: " or sin shall not have dominion over you: for ye are

law, but under grace. What then? sin, because we are not under the law, but

not

under

shall

under grace? God forbid. now ye not, that to whom ye yield yourselves servants to obey, his serv ants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" Wesley s comments on

"has neither

for, he says,

sation of

these

right we

terror

verses

nor

are

and

not

the effect that sin

over a

human

under the law

bondage,

enabling you nder the merciful

without

are

power"

which

being, dispen

only shows sin, but under grace it; con uer

dispensation of the Gospel, which brings complete victory over it; to every one who is under the powerful influences of the Spirit of Christ." Clarke says sin shall not have dominion over us because "God delivers you from it; and if you again become subject to it, it will be the effect of your own

" e

choice

are

negligence."

When

under

under the merciful and beneficent

grace,

dispen-

WHAT

HOLINESS?

sation of the Gospel, that, although it re uires the strictest conformity to the will of God, affords suf ficient power to be thus conformed; and, in the death of Christ, has provided pardon for all that is

past, and grace His

help

comment on

suppose

in every time of need."

the sixteenth

that

should

is: "Can you to be the

verse

continue

you of Christ if ye give way to sin? Is he not the master who exacts the service, and to whom the service is performed? Sin is the service of Satan; righteousness the service of Christ. If ye sin ye are servants

servants of Satan, and not the servants of God." The word servant means a slave which, under the Greek and oman masters, was mere property

the

disposed

will.

was

as to his own comfort; his life of his master, with no protection

state or

treated

"This

of individuals. if he

state

is the

were

state

never

was

consulted

in the hands

the part of the

And in many cases he was a mere beast. Clarke says: of every poor, miserable sin

ner; he is the slave of Satan, and his own evil lusts and appetites are his most cruel task-masters." The

inference is that Christ has redeemed

paid

for

the release of every sinner from the bondage of Satan, and He has a right to demand His property

any time. Just as the unredeemed soul was a slave of Satan, so the saved soul becomes the love slave of Christ. The difference is in the two masters. at

One is bad and

The other is

loving, ence

oppressive, dreadful and malevolent. infinitely good, uplifting, freedom-

and benevolent.

from

Christ

never

exacts

soul except for the purpose of

obedi

turning

WHAT

6 it

HOLINESS?

the soul s eternal

In Him there is

advantage.

self-interest, for He

seek and

came

save

from all sin. omans 12:2

conformed

not

formed

find the exhortation, "And

this world: but be ye trans the renewing of your mind, that ye may to

and acceptable, and per apostle is speaking of the difference between the carnal and the spiritual minds. On every hand we see the prevailing evi dence of sin. We find selfishness, pride, vanity, sinful extravagance, lying, stealing, luxury, riotous living, and sins of like nature all about us. If we

prove what is that fect, will of God."

formed

footsteps

carnal

values of life.

Wesley s

ut if

about

comment on

our

us,

this is:

minds

our

shall find

things

minds,

our

of those about

this world.

transformed,

not on

The

the natural trend of

walk in the or

good,

shall

and be are

interests

but

the

And be

con

renewed

centering spiritual not con

formed Neither in judgment, spirit, nor behaviour; Which neglecting the will of God, to this world its own; that ye may prove follows now entirely sure trial: which is easily done by him who has by thus presented himself to God, What is that good, The will and acceptable, and perfect, will of God of understood all here to be the is of God preceptive part of Christianity, which is in itself so excellently

good,

natures."

acceptable

God, and

Adam Clarke comments: " e ye

transfigured,

appear

new

perfective

our

metamorphosed,

persons, and with

new

WHAT

HOLINESS?

habits;

as God has given you a new form of worship, that ye serve in the newness of the Spirit, and not in the oldness of the letter. The word implies

radical, thorough, and universal change,

both

outward and inward."

When this is done, the will of God is complete in When the mind is renewed,

the individual life.

when the whole life is state

that such

can

condition

the carnal element

nates

when the will of

in which God desires it in the

redemption. as

changed,

perfectly fulfilled, the soul has reached the

God is

perfect

work of

readily discerned, however, be attained as long or principle of sin predomi cannot

in the life of the individual.

Ephesians 4:20-24, we read: " ut ye learned Christ; if so be that ye have heard him, and have been taught by him, as the truth is in Jesus: that ye put off concerning the Turning

have

not

former conversation the old man, which is corrupt according to the deceitful lusts: and be renewed

of your mind; and that ye put on the which after God is created in righteousness man, and true holiness." This discusison gives us a con in the

spirit

new

trast

between the "old man" and the "new man".

The old

man

but the

new

true

holiness;

of God."

is corrupt, according to deceitful lusts, man is created in righteousness and as

This

Wesley

new

man

says, "in the very image is typical of the demand

for universal holiness, because God is an example and pattern both as to code of ethics and as to

character. The

figure

speech

used in this passage is sim-

HOLINESS?

WHAT

ilar to that mentioned in Genesis that God created man in his own

interpretation to

which he

1:2 .

It states

image.

Clarke s

the model according is that "God formed in the spirit of his mind. was

was

St. Paul says here that they should put on the new man, which after God is created in righteousness

and

true

holiness.

.in the holiness of truth.

oth

thing, and the one il rom the apostle we learn what lustrates the other. Moses meant by the image of God; it was right

certainly

refer

eousness

and

this

soul is

image is

the

receive

of God.

of holiness.

truth

of moral

the other to

same

.It

degree good by Jesus Christ; it is .the likeness of the

not

which the the whole

ivine

eing

be traced upon his soul, and he is to bear that fully as his first father Adam bore it in the be

ginning."

The summation of this whole argument is found

in the purpose of our redemption as stated in Ephe sians 2: : "Let this mind be in you which was also in Christ Jesus." Here is the crowning point of

program. The carnal mind, which is at enmity with God, causes the individual to live Its eradica at variance with the purposes of God. the

redemptive

tion from the soul permits the entrance and control of the mind and spirit of Christ who, though being in the form of man, thought it not robbery to be e ual with God. Nevertheless, in spite of that

He took upon Himself the form of a serv ant and humbled Himself and "became obedient

e uality,

even

unto

the

predominant

death

of the

motive of

cross."

fully

This

the

consecrated Chris-

WHAT

HOLINESS?

tian

to seek not his own will but that of his ather in Heaven, for the glory of God and the salvation of his fellow-beings about him.

The final reference to the carnal mind is found in 1 Peter 4:1, 2 in which we are exhorted to arm ourselves with the

mind that Christ had, to longer to live in sin or in the

same

e uip flesh according to the lusts of men, but to live after the holy will of God. " orasmuch then as Christ hath suffered for us in the flesh, arm yourselves like ourselves

wise with the

mind: for he that hath suffered

same

in the flesh hath ceased from sin; that he no should live the rest of his time in the flesh lusts of men, but on this passage, no

longer

the will of God."

Wesley said,

in the flesh

the desires of

others.

These

longer to

the

Commenting

"That ye may live Even in this mortal body;

Either your own or those of various: but the will of God is

men

are

one." In

speaking

of the

same

reference, that is, the

mind renewed after that of Christ Jesus, Adam Clarke says it is no longer "governed by the base principle of giving up his faith to save his life; to the lusts of men according to the will of his idola

persecutors; but to the will of God; which will of God is, that he should retain the truth, and live according to its dictates, though he should suffer trous

for it."

Thus, we have studied something of the nature of rom the Scriptural references and the carnal mind. comments a

given,

principle

find that the carnal mind is

of inbred sin,

the unfortunate lot of

WHAT

HOLINESS?

every individual. We find that the Christian does We see not rid himself of it fully in conversion. that it is contrary to the will of God, that it has within it the very essence of contrariness which, if left

of the

itself, would result in the ultimate demolition

ingdom

of God

well

the

struction of the individual soul. That God is

Christ died nature

easily

spiritual

arrayed against carnality, that Jesus us fully from it, that human

redeem

deliverance

craves

from its domination

found in these references

have studied.

against it, if human nature cries out for deliverance, if Jesus Christ has power, through the efficacy of His blood, to redeem us from it; then it is only reasonable to conclude that our complete freedom from inbred sin is the natural thing to If God is

expect from the hands of God. And it

the

moment

ceive it from

we may expect faith reaches up to re all-sufficient Hand.

when

E E 1.

OO S

Haney, Milton L., The Inheritance estored, Chapters III, I . Mudge, James, The Perfect Life in Experience

octrine, Chapter . Murray, Andrew, The eeper Christian Life, and

ENCE

rengle, Samuel L., Heart Talks on Holiness, Chapter I. avis, Henry Turner, The Shining Way, Chap ter

our

Chapter

III.

CHAPTE The Holy Spirit

There the

II. and

His Work

many references in the New Testament but in this chapter we shall

are

Holy Spirit,

confine ourselves

those New Testament passages Holy Spirit and His work of sancti to

dealing fying and witnessing with the

in the hearts of individuals.

Since the time of the Ascension of Christ

have

living Holy Spirit. dispensation Speaking in theological terms, there have been three such dispensations. The first was that of God the in the

been

of the

ather, which existed from the creation of

the He

coming was

the

of Christ.

While Christ

predominant figure

was

man

spiritual

earth,

contacts

with mankind, and His thirty-three years on earth may be described as the dispensation of the Son. We are now in the third dispensation, which will

coming of Christ when the Spirit will merge their triune glorious reign.

last until the second

ather, Son, and Holy

offices into

one

This does

not

mean

that the

ather, Son, and

three separate and distinct persons Holy Spirit with individual powers, independent of each other. It simply means that the triune nature of God has are

thus far in ecclesiastical history been manifested in personalities of the Godhead. In the first

the three

period the

the

coming

ather was always pointing forward to of the Son. Christ was always connecting

WHAT

the

current events

and honor of the

directed attention of the ment

was

the great event the coming one time He made the state

disciples that He go Spirit might come and John 16: .

best for the

away in order that the Holy begin His momentous work. We read the first

Holy Spirit

of His life to the power and glory ather, and on many occasions to

Holy Spirit.

that it

HOLINESS?

outstanding

reference

and His work in Matthew

:11, 12.

the

John

says: "I indeed baptize you with water unto repent ance; but he that cometh after me is mightier than

I, whose shoes I

am not

worthy

bear: he shall

bap

tize you with the Holy Ghost, and with fire: whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with un uenchable fire." The forerunner of Christ is minimizing his own

magnifying the power of Jesus. At the time he is indicating the most essential purpose of the coming of Christ to introduce the disciples to a new baptism, not with water but with the Holy Ghost and with fire. work and

same

The

baptism

with the

denotes the work of the

Holy Ghost and with fire Holy Spirit when He comes

into the heart of the Christian.

It is to purge, to burn up the chaff, to gather together all of the worth while elements of personality and character,

purify

the whole with refining fire. Com this passage, Wesley says, "He shall fill you with the Holy Ghost, inflaming your hearts with that fire of love, which many waters cannot

and to

menting

uench.

And this

was

done,

even

with

visible

WHAT

appearance

of fire,

Adam Clarke s

HOLINESS?

day

the

of Pentecost."

point. He says: "Outward precepts, however well they might de scribe, could not produce inward spirituality. This was

the

province

Spirit of God, represented here

the soul,

similate the whole The

and of it

of the

alone; therefore he is similitude of fire, because he

invigorate

the

comments are to

was to

under the

illuminate and

penetrate every part, and

the

image

of the God of

reference is found in Matthew

glory."

:16, 1 :

went up straight the heavens were and, lo, way and unto he saw the him, opened Spirit of God like and a dove, descending lighting upon him:

"And

Jesus,

out

when he

of the

was

baptized,

water:

a voice from heaven, saying, This is my be loved Son, in whom I am well pleased." In this case the Holy Spirit in the form of a dove came

and lo

upon Christ after His water baptism the pleasure of the Heavenly ather

duction of His Son into the work of the which

entering.

symbolize

over

only

the in

ministry

did the the manifest but oice of the ather Himself, Spirit Within two verses was heard. these we have three He

was

now

direct evidences of the triune

Son, the

being

Spirit,

and the

manifest either

Not

nature

ather

visibly

of God.

were

The

described

audibly

John

people who witnessed the ceremony of the baptism of Jesus. It is interesting to note that

and

the

disciples on clearly as He did day on this day. His office when He appeared to Christ work on the two occasions, however, was vastly difwhen the

the

Holy Spirit

came

of Pentecost, He

upon the

came as

WHAT

HOLINESS?

ferent. In this instance He was there merely as a witness to the divine pleasure over the act of Jesus. When He came at Pentecost, He came not only as a witness but as a refining fire to baptize the disciples

with His

holy presence concerning their

them

and

witness to each of

sanctification.

A similar reference to that in Matthew is found in

Mark

and in Luke

:16:

indeed have

baptized you with water: but he shall baptize you with the Holy Ghost. John answered, saying .

them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of unto

whose shoes I

worthy

not

unloose: he shall

baptize you with the Holy Ghost and with fire." Concerning the first, Clarke says, "This baptism is not to be rested in; it is only an emblem of that

which you must receive from Him who is mightier than I. It is He only who can communicate the Holy Spirit; and water baptism is nothing, but as out, and leads to, the baptism of the Holy reference in Luke is simply a repeti The Ghost." tion of those in Matthew and Mark given in slightly

points

phraseology. Luke emphasizes to a greater than the others the attitude of John in mini mizing himself and in magnifying Christ. different extent

reading

with the

Spirit

of the

uestion might baptized with water and comparison of this event disciples with the Holy

these references, the

Jesus Spirit. baptism of

arise as to why with the Holy

was

A the

will show that the evidence of the presence Spirit was essentially the same in each case.

It is certain that

Jesus

had

sin

repenetd

WHAT

of, and yet He that He had

yet the answer

HOLINESS?

baptized.

was

inbred sin

Holy Spirit we

have

came

this is

It is likewise true

purged from,

upon

The

Him.

given

and

best

in the words of

John Wesley when he said, "God owned His ordi nance, so as to make it the season of pouring forth the Holy Spirit upon Him." Luke 24:49 gives one of a series of three passages concerning the coming of the Holy Spirit to the

disciples

which introduces

had in the work of the

the interest Christ

Holy Spirit

among His im mediate disciples and upon those who should be converted through their preaching. He was on the

giving

hillside

His last

public

utterance

them

when He said, "And, behold, I send the promise of my ather upon you; but tarry ye in the city of

Jerusalem, on high."

until

"The

ye be

endued with

promise

doubt, refers to the Holy Acts 1:4, and Acts 2: . horted to tarry until they from

high.

power from of my ather," without Ghost. Note John 16:26, The

disciples

were

endued with power In the words of Adam Clarke, "The were

energy of the Holy Ghost was to be communicated 1. to them for three particular purposes. That He might be in them, a sanctifying Comforter, forti

fying

their souls, and bringing to their remembrance Jesus had before spoken to them.

whatever

their

That

preaching might

accompanied

His demonstration and power to the hearts of their hearers, so that they might believe and be

That

they might

saved.

acles

confirm their

be able

pretensions

to a

work mir

ivine mis-

WHAT

sion, and

establish

HOLINESS? the

truth

of the doctrines

they preached." The key to

this exhortation and command is found in the passages just prior to the verse uoted. After Jesus had opened their understanding in order

that

had

they might comprehend the Scriptures, finally told them why it was necessary for

die and

and

Him

rise from the dead, He concluded with

these words: "And ye are witnesses of these things." The power which was to come upon them was not only for personal use but was to e uip them as

witnesses of the will, the purpose, and the power of Christ in the salvation of the individual from all sin. Without this they were helpless. With it the the its

early church was an impregnable defense ingdom of God and a triumphant victor onslaughts against the kingdom of Satan.

of in

The second of this series of references is found

in Acts 1:

in which the writer

uotes Jesus,

the occasion of His exhortation and command

having said, " or John truly Jerusalem, but with water, ye shall be baptized with baptized the Holy Ghost not many days hence." John Wes tarry in

ley

true

says concerning this baptism, "And so are all believers to the end of the world." Clarke s

comment a

sign

sin; but

"John baptized with water, which was penitence, in reference to the remission of Christ baptizes with the Holy Ghost, for is:

the destruction of sin, the illumination of the mind,

John s baptism spiritual kingdom; but

and the consolation of the heart. was

Christ s

reference

baptism

the

established

and

maintained

that

WHAT

HOLINESS?

rom this passage kingdom. that baptism does not always

may

mean

also

being plunged

immersed in water; for as this promise evidently refers to the communication of the or

Spirit

the

upon each has more

following Pentecost, a

learn most

Holy

and then He

sat

cloven tongue of fire, this certainly to sprinkling than to plunging.

affinity

However, the mode of

administering

the

sign

of very little conse uence; and which is the best mode is exceedingly dubious; the stress should be laid

Ghost,

receiving

the

thing signified

the

Holy

illuminate, regenerate, refine, and purify

the heart."

The third and last of the series is found in Acts "And when the day of Pentecost was fully they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto

2:1-4:

come,

them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the

Holy Ghost, and began to speak with other tongues, It is of no spe as the Spirit gave them utterance." cial significance that this great event occurred on the day of Pentecost. The important fact is stated by John Wesley. "They were all with one accord in one place So here was a conjunction of company, minds, and place; the whole hundred and twenty being present." The day of Pentecost came fifty days after the passover and was instituted in com memoration of the giving of the Law to Moses on

Mount Sinai.

WHAT

HOLINESS?

Adam Clarke gives us a beautiful picture showing typical relations of these important events in ecclesiastical history. He says: "At the passover, the Israelites were delivered from Egyptian bond the

age: this was human race

type of the thralldom in which the

were

Satan and sin.

At the pass-

Jesus Christ, who is typified by the paschal lamb, was sacrificed for the sin of the world, and

over,

redemption from sin and Satan is proclaimed. On the pentecost, God gave His law on Mount Sinai, accompanied with thunderings and lightnings. On the pentecost, God sent down His Holy Spirit, like a rushing mighty wind; and tongues of fire sat upon each disciple, in order that, by His influence, that new law of light and life might be promulgated and .At the Jewish passover, Christ was established. degraded, humbled, and ignominously put to death: at the following festival, the pentecost, He was highly glorified; and the all-con uering and ever-enduring might of His kingdom Avas commenced." this sacrifice

procured

now

and

interesting to ponder the place where the Holy Spirit came. The Jewish morning prayer was held in the temple in the third hour, and the evening prayer the ninth hour. When the disciples It is

were

criticized for their manifestations

the

baptism of the Holy Spirit, Peter s they could not be drunken since hour of the day. The criti third the only

casion of the defense it

was

cism and the the

disciples

that

in reference to it prove that baptized with the Holy Ghost

statement were

100

while

ing

WHAT

they

HOLINESS?

worshipping

were

the hour of

morn

prayer. The manifestation of the cloven tongues is an interesting fact to consider. Wesley says: "And

there

appeared

distinct tongues, as of fireďż˝That is, This is all which the phrase,

small flames of fire.

means in the language of the seventy. might intimate God's touching their tongues as it were (together with their hearts) with Divine fire: His giving them such words as were active and penetrating, even as flaming fire." Clarke thinks that the tongues were the emblems of the language they were to speak. The cloven tongues pointed out the diversity of those languages, and the fire seemed to intimate that the whole would be a spiritual gift, and would be the means of bringing life and light to the souls who should hear them preach the ever lasting Gospel in those languages.

tongues of fire,

Yet it

We have other instances where the presence of was attended with similar circumstances.

God

When He showed Himself

Elijah,

recorded in

Kings 19:11, 12, the strong wind, the earthquake and the fire were evidences of the presence of God 1

which

served

prepare

Elijah

listen

the

still, small voice. When God appointed Moses to deliver Israel, He appeared in the flaming bush which was not consumed. (Ex. 3:2, 3.) When He delivered the law to Moses on Mount Sinai, He appeared in flaming fire. (Ex. 19:16-20.) The fire, therefore, indicated that God was there. The results

which followed

The fact that

proof of that fact. they spoke with other tongues

were

final

WHAT

101

HOLINESS?

Spirit gave them utterance has resulted in wide spread confusion at various times in history. ohn Wesley says: "The miracle was not in the ears of the hearers, but in the mouth of the speakers. And this family praising God together, with the tongues the

of all

the world,

was

world should in due time

that

earnest

praise

the whole

God in their

tongues." Clarke says that the speaking with tongues was emblematic of the restoration of the

rious

unity

of the human

race

Gospel. language of

under the

abel the

building people was confounded and, this, they became scattered over

says: "At the

the

consequence of the face of the earth:

this foundation of the Christian Church, the

of various

languages

the scattered nations

under

shepherd.

one

gift given to the apostles, that might be gathered, and united

was

.of all souls."

In other words the conclusion of the whole matter

may be stated thus: when God's children are ti ed with the Holy Ghost and fire, the Gospel

preach

salvation from all sin for all

bap they

men.

eter said unto We read in Acts 2:3 , "Then be and them, bapti ed every one of you epent,

in the

name

esus

Christ for the remission of

sins, and ye shall receive the gift of the Holy Ghost." This

was

the occasion of

eter's sermon, after he

had been filled with the

disciples Holy Ghost. When he preached his great sermon, the people were placed under such conviction that they cried out to the apostles, "Men and brethren, with the other

what shall

twofold in its

do?"

nature.

eter gave is answer that It dealt with their conversion

The

102

WHAT

HOLINESS?

and their sanctification.

They were to repent in order that their sins might be forgiven, and in order that they might be prepared for the coming of the Holy Spirit. Commenting on this, Wesley said: "The gift of the Holy Ghost does not mean in this place the

or the promise power of speaking with tongues. of this was not given to all that were afar off, in ut rather the constant distant ages and nations. fruits of faith, even righteousness, and peace, and joy in the Holy Ghost." Concluding the matter, eter said to them, " or the promise is unto you,

and

even as

ley

your children, and to all that are afar off, many as the Lord our God shall call." Wes

thinks that this

meant

whether

they

were

ews

Gentiles the baptism of the Holy Ghost was promised to all who would not be disobedient to or

heavenly calling. He thinks, however, not fully understand the very this instance. in spoke the

eter did

that

even

words he

Clarke thinks that the repentance spoken of meant "Humble yourselves before God, and deeply de plore the sins you have committed pray earnestly to

for mercy, and deprecate the displeasure of incensed justice." The baptism, he thinks, meant, "Take on you the public profession of the religion of Christ,

by being bapti ed in His name and thus acknowl edge yourselves to be His disciples and servants." This baptism, he says, would not be purification itself, but would point out the grace by which puri fication is obtained. Concerning the gift of the Holy Ghost, he says: "If ye faithfully use the sign,

WHAT

103

HOLINESS?

eceive the baptism, in ye shall get the substance. reference to the removal of sins, and ye shall re ceive the Holy Ghost, by whose agency alone the

efficacy of the blood of the covenant is applied, and by whose refining power the heart is purified. It was by being bapti ed in the name of Christ that men took upon themselves the profession of Chris tianity and it was in consequence of this that the disciples of Christ were called Christians." The sum total of the teaching of this Scriptural reference is that it was offered by eter under the leadership of the Spirit to those who heard him and to all who would in the future heed the call of God.

Note that it friends

was

enjoyed

the

who would seek the an

indication of the

conversion

of the extent ance

gift

experience eter and his to be given to all those blessing of the Lord. This is universality of the experiences same

which

and

of the

of the call

was

sanctification.

Holy Spirit to come to

is limited

The

extent

only by

the

Christ for the deliver

from sin.

In Acts

:1 -1

read of another instance of

Holy Ghost. In this case, through the preaching of hilip, certain persons in Samaria When the apostles at had been converted. e eter and ohn rusalem heard about it, they sent to inquire into the matter, and they, "when they were come down, prayed for them, that they might receive the Holy Ghost: (for as yet he was fallen upon none of them: only they were bapti ed in the name of the Lord esus.) Then laid they their hands on them, and they received the Holy Ghost." the need of the

WHAT

It is

plainly

HOLINESS?

evident that the

primary

need of the

Christians of the first century after their conversion was the baptism of the Holy Ghost. The record that

states

ohn

and

nothing

else

until after

relation of these

was

they

mentioned

inquired

had

the

new converts to

eter

about the

Holy Spirit.

speaking Holy Ghost, reception Wesley asks whether they were to receive Him "in His miraculous gifts? or His sanctifying graces? robably in both." Clarke's inquiry is, " ut for what purpose was the Holy Spirit thus given?" He answers: "Certainly not for the sanctification of the souls of the people: this they had on believing in Christ esus and this the apostles never dispensed. It was the miraculous gifts of the Spirit which were .and those extraordinary thus communicated. of the

of the

qualifications ful preaching if

which

necessary for the success of the Gospel and doubtless many,

all, of those

not

hands,

were

employed

whom the more

apostles

laid their

less in the

work of the Church."

public

Here we have two prominent scholars slightly at variance with each other. The difference may be explained by stating that the emphasis is placed

these

evident even

men

from

the

though they

two

different

verses

that

angles.

these

It is

new

had the witness of the

quite

converts,

Spirit

their conversion, had no knowledge of the sanctify ing power of the Holy Ghost or of the miraculous graces that might be bestowed by Him in His bap tism.

quite certain, from the manifestation reception of the Holy Ghost, that they

It is also

of their

WHAT received

something which they experience.

converted

The hold

sermon

gives

eter to Cornelius and his house

baptism

tion of the it

that the

seems

especially

did not get in their

somewhat different slant

Holy Ghost. Holy Spirit manifested

were

God

that his prayers and his alms remembrance in the sight of God." extent

Himself

group of indi the sermon. Cornelius

listening to fasting and praying

had been

the ques In this case

of the

for the conversion of

viduals who

HOLINESS?

his will, had gone

Cornelius

were

such

"had in

eter, against

the result of

heavenly vision, and, them, "the Holy Ghost

while he was preaching to fell on all them which heard Those who had believed and were in

the word."

accord with tiles

also

eter

were

poured

was

Ghost." When this and

bapti ed

surprised the

out

event

"that

gift

occurred,

them in the

name

the Gen

Holy

the

eter took

water

of the Lord.

All

point outpouring of the Holy tiles was not only to answer the personal prayer of a man with a heart hungry for salvation, but evidence

seems

cial

also was

eter that the grace of God not limited to the ews alone. It would be was

easy here to

the fact that this spe Spirit upon these Gen

convince

confuse the power of the Holy Ghost to bring about the consum

bring conviction, and

mation of faith for the

Holy Spirit

saving grace. In both instances prime agent and witness to

is the

the work in the soul. In this as

easy

particular

case,

however, it would be

just

argue that Cornelius and his household

106

WHAT

were

Acts

already

HOLINESS?

firm believers in God

evidenced in

Cornelius may not have been familiar with the modus operandi of conversion and repentance, but it is quite evident that he knew how to prevail with God in prayer. This

10:30, 31, and 33.

being true, it may have been that when eter preached, Cornelius and his household recogni ed the fact that they were firm believers in God, and by faith reached out for the sanctifying grace of the Holy Ghost and received it. This, then, was the

consummation

complete salvation,

the

quest of his soul for

and when

understood the

of the acceptance of the Christian faith, he proceeded with the ceremony of baptism at once.

full In

extent

fact, he asked for it

the hands of

eter, and Later, in relating this

granted. erusalem, eter said: "And as I began to speak, the Holy Ghost fell on them, as on us Then remembered I the word at the beginning. of the Lord, how that he said, ohn indeed bap ti ed with water but ye shall be bapti ed with the Holy Ghost. orasmuch then as God gave them the like gift as he did unto us, who believed on the Lord esus Christ what was I, that I could with stand God?" (Acts 11:1 -1 .) This quotation seems to imply that the latter interpretation given above would be more acceptable and that Cornelius really the

request

incident

was

sanctified

Wesley's

Ghost fell were

was

as a

definite second work of grace.

comment on Acts on

all that

they consecrated

the Gentiles.

were

is: "The

10:

hearing

God,

And thus did God

Holy

the wordďż˝ Thus

the first fruits of

give

clear and

WHAT

HOLINESS?

satisfactory evidence, that he had accepted them well as the ews." Clarke says: "In what manner this gift was bestowed we cannot tell probably it was in the same way in which it had been given on the day of entecost for as they spake with as

tongues, which

Spirit ciples

that the aul came

was

the effect of the descent of the

flaming tongues on the the day of entecost, appearance day in passing

same

one

Ephesus

now

heads of the dis it

took

through

where he found

likely

very

place."

the upper some

coasts

disciples.

them, Have ye received the Holy Ghost since ye believed? And they said unto him, "He said

We have

unto

not

much

heard whether there be

aul had read his Holy Ghost came on them, and they spoke Holy tongues and prophesied. (Acts 19:2.)

any the

Ghost."

When

text,

with

Clarke says: "It is likely that these were Asiatic ews, who, having been at erusalem about twenty-

six years before this, had heard the preaching of ohn, and received his baptism, believing in the

coming Christ,

whom

ohn

had

proclaimed

it appears that till this time they had got instruction in the Christian religion.

but

farther

aul, per

ceiving this, asked them if they had received the or it was the Holy Ghost since they believed. common privilege of the disciples of Christ to re ceive, not only the ordinary graces, but also the extraordinary gifts of the Holy Spirit and thus the disciples of Christ differed from those of ohn, and of all others. ohn bapti ed with water esus the Holy Ghost. And to this day the bapti ed with

WHAT

HOLINESS?

genuine disciples of Christ are distinguished from all false religionists, and from nominal Christians, by being made partakers of this Spirit, which en lightens their minds, and convinces of sin, right eousness, and judgment quickens their souls, wit nesses to their conscience that they are the children of God, and purifies their hearts." Concerning the statement that they spoke with tongues and prophesied, he says, "They received the miraculous gift of different languages and in those languages they taught to the people the great doc trines of the Christian religion for this appears to be the meaning of the word, prophesied, as it is used."

Holy Spirit in the New Testament is in Titus 3: : "Not by works of right have done, but according to we eousness which his mercy he saved us, by the washing of regenera tion, and renewing of the Holy Ghost." Is this aul an explanation of two works of grace or not? to Titus of the "washing of regeneration" speaks and of the "renewing of the Holy Ghost." The aul was speak reference and context indicate that the redemption of ing of the complete process of the human soul, which was not only for conversion but for the especial anointing or bapti ing power of the Holy Spirit. Wesley, in commenting on the The final reference

passage, says: "Herein not

our

works of

and love of God are,

and

our

the

have, I.

righteousness, Saviour.

II.

The cause of it: but the kindness The effects, which

ustification, being justified, pardoned, accepted through the alone merits of Christ, 1.

WHAT

HOLINESS?

109

from any desert in us, but according to his own mercy by His grace, His free, unmerited goodness: not

2. Sanctification expressed by the laver of regen eration, (that is baptism, the thing signified, as well the outward

and the renewal of the

sign,)

Ghost which purifies the soul

body, III.

come

Clarke Ghost

Holy

cleanses the

and renews it in the whole image of God. The consummation of all, that we might be heirs of eternal life, and live now in the joy

hope

ful

as water

of it."

" y

comments:

the

understand,

we are to

renewing of the Holy only the profession

not

to live a new life, but the grace the heart, and enables us thus to live so the renewing influences are here intended. ap the grace signified by it tism changes nothing

being

that

bound

renews

purifies."

cleanses and

E E

ENCE

OOKS

Arthur, William, The Tongue of ire. rengle, Samuel L., When the Holy Ghost Is

Dunn, Lewis

Come. .

ter

Chap

olsom, ohn D., The Holy Spirit Our Helper. II, Hames, . M., Deeper Things, Chapters I

., A Manual of Holiness,

Milton L., The Inheritance Chapters L I- LI .

Haney, Hills,

Aaron

Chapters

Merritt, Holiness

III-

and

estored,

ower,

110 .

WHAT

Lowry, Asbury,

ossibilities

and p. 330. Mahan, Asa, Out

10.

I. I, Mahan, Asa, The ters

11.

12. 13. 1 .

1 . 16.

1 . 1 . 19.

HOLINESS?

of Grace, p. 2 0

of Darkness into Light, Chap

aptism of the Holy Ghost. Mallalieu, Willard ., The ullness of the less ing of the Gospel of Christ, Chapter I. ayne, Thomas, The entecostal aptism. idout, Samuel, The erson and Work of the Holy Spirit.

uth, C. W.,

ible

lessing, Chapter

eadings

the Second

uth, C. W., Entire Sanctification, p. 92. uth, C. W., The entecostal Experience, p. 6 . Steele, Daniel, A Defence of Christian erfec I . tion, Chapter euben A., Torrey, aptism with the Holy

Spirit, Chapter I. Wood, erfection ames A., Christian Taught by ohn Wesley, Section .

CHA TE The New In

Testament

this

chapter

Christian

erfection

Christian

shall discuss

references

Testament

III.

eighteen New perfection. It

problem to examine the passages on employ the terms Christian erfec or tion, perfect, perfection. In this connection we run into widely misunderstood phrases in regard to Christian experience. We hear the loose expres sion, "No one can be perfect in this life." We also will be

our

holiness which

hear the statement that

Those who

certain

the

term.

tian as

profess

live without sin.

perfection

are

ridiculed

groups because of misunderstanding or an analysis of what is meant by Chris

perfection, possible, but

interested

no one can

Christian

shall define

our terms

specific meaning.

clearly

chapter we are particularly Scriptural statements and their

in this

the

Let

examine those

statements

in order.

We find the first such

statement

in Matthew

specifically perfect, even as your ather which perfect." Wesley says: "Therefore ye shall be perfect as your ather who is in heaven is perfectďż˝ So the original runs, referring to all that holiness which is described in the foregoing verses, which our Lord in the beginning of the chapter recommends as happiness, and in the close of it as perfection." in which

esus bluntly

and

" e ye therefore is in heaven is

Ill

commands,

112

WHAT

HOLINESS?

Clarke says that we are to be perfect "as your ather God Himself is the grand law, sole giver, and only pattern of the perfection which He recom mends to His children.

phatic,

Ye shall

Mercy,

and whose

filled with the

The words

very em perfect� ye shall be of that God whose name is are

be therefore

spirit

nature is love. God has many imitators of His power, independence, justice, etc., but few of His love, condescension, and kindness. He calls Himself LO E, to teach us that in this

consists

perfection, the attainment of which both our duty and privilege, for these

that

He has made

words of a

promise."

whether world. to

our

imply:

...

answer

can

.so

fully

that

most

vital

gives question� text

saved from all sin in this

esus gave the command to be per ather in heaven is perfect, He meant

When

command and

Clarke thinks also that this

definite

fect

Lord include both

our

"As in His infinite

in your finite

nature

sin

there shall dwell

nature

there is

sin, for the law of the Spirit of life in Christ

esus

shall make you free from the law of sin and death. God shall live in, fill, and rule your hearts and in what He fills and influences, neither Satan nor If men, slighting their own can have any part. mercies, cry out, This is impossible � whom does this arguing reprove� God, who, on this ground,

sin

given a command, the fulfillment of which is impossible." Clarke thinks that to argue thus would has be

claim that God is

failure

His

effort

through the grace of esus Christ to provide a full remedy or cure for all sin. He thinks, further, that

WHAT

the Christ who laid down His life for would have done

113

HOLINESS?

foolishly

if He had

souls

our

not

intended

all power which was given to Him to effect completely that salvation which He died to pro to use

ropounding

cure.

question,

the

where

the person thus saved?" Clarke says, "Wherever he is found who loves God with all his heart, soul, mind,

strength,

and

neighbor

and his

It would be easy to outstanding authorities

find

due

himself."

many quotations from this text, but we would

give on

very little variance with this interpretation, the fact that the passage is so specific. os

sibly

the

most

important question

connected with

it is: when may such an experience be obtained? It would be absurd to think that esus would issue

such

command

disciples,

His

positive

manner, if He had meant for it to be an indefinite problem of speculation. He meant for His Chris

tian workers and followers

rience in this life, The

only

not

of the word

use

Luke 6: 0. "The

disciple

enjoy such an expe by but to live by.

die

perfect

not

is found in

above his master:

but everyone that is perfect shall be as his master." This is a quotation from a sermon preached to the

disciples, in which esus was trying to teach the perfect Christian life. They were to love enemies. not

They

deserve it.

required. They were

were

They

were

were not to

reali e that

and therefore should

they not

good to those to give more be

them

their

who did

than

was

super-critical. They

had faults of their own, judge the spiritual acts

of others based upon human frailties.

They

were

WHAT

HOLINESS?

reali e that "a good man out of the good treasure of his heart bringeth forth that which is good, and an evil man out of the evil treasure of his heart to

bringeth forth that which is evil: for out of the abun dance of the heart the mouth speaketh." The word

meaning

back into to

mean

"perfect"

used here is

Greek word

adjust, to adapt, or to put this place, however, it was used

restore, to

joint. In complete

instruction

information.

and

(See Hebrews 13:3 and 2 Corinthians 3:1 .) instruction and information, moreover, was

This to

completed the disciple more like "Every one who is thoroughly instructed in Divine things, who has his heart united to God, whose dis ordered tempers and passions are purified and re stored to harmony and order every one who has in him the mind that was in Christ, though he cannot be above, yet will be as, his Teacherďż˝ holy, for the

one

only purpose of making his Master. Clarke says:

and

harmless, undefiled, and separate from sinners." Whether

esus

was

distinctly teaching

the doc

trine of Christian perfection work of grace or not is not the question at point. What He really was saying was that the disciple has a Master who was to be to him a pattern. As to char as

acter, it

was

definite second

pattern of holiness. As pattern of kindness. As to

was

attitudes,

relationships

between Master and disciple, it was to be a model of perfect accord with each other. Whatever it takes to bring about this situation is what esus is evi

dently discussing.

reach that

state

was

desirous that the

of Christian

perfection

disciples they

in which

WHAT would

only

not

pleasing

for Christian service

HOLINESS?

Him but

profitable

lead others into the

same

experience. The

place

reference

is in 1 Corinthians 2:6, in

find the words: "Howbeit, we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this which

world, that

come to

nought."

What does the

apostle

by "wisdom among them that are perfect"? Wesley says that he means "adult experienced Chris mean

tians.

wisdom here he

seems

whole Christian doctrine, but the

mean,

most

not

the

sublime and

abstruse parts of it. .the mysterious wisdom of God, which was hidden for many ages from all the world and is still hidden even from babes in Christ .

from all unbelievers." Wesley is not whether he thinks "adult experienced Christians" are synonymous with the term perfect

much clear or

not

writings we may certainly making that assumption.

but from his other

conclude that he is

not

Clarke argues that the expression, "among them are perfect," refers to those "Christians of the

that

highest knowledge and attainmentsďż˝those who were fully instructed in the knowledge of God through Christ esus. Nothing, in the judgment of St. aul, deserved the name of wisdom but this. And though he apologi es for his not coming to them with ex cellency of speech or wisdom, yet he means what was reputed wisdom among the Greeks, and which, in the sight of God, was mere folly when compared with that wisdom that However much

came

might

from above."

wish

try

make this

116

WHAT

passage

apply

hardly speaking seems

to a

HOLINESS?

definite second work of grace, it aul to make the attempt.

feasible to

was

members had

surrounding.

the

recently

was

Corinthian

trying to trying

the wisdom of men, and among are

based

not

warn

them

whose

heathen

against

show them that

Christians, that is, among those who instructed in the things of God, faith is upon the wisdom of this world, nor upon

mature

fully

Church

been drawn from

the powers of men about us, nor upon education and philosophy, but on the power of God as it is

in individual lives. This power, in the life, would produce a definite, set tled Christian experience which would not depend made

manifest

operating

upon earthly and ephemeral ideas, but upon a basic faith in God which would grow out of Chris tian experience. There is no denying the fact, how ever,

aid

that the second work of grace would be a vital to the attainment of the state of perfection

mentioned here.

Corinthians 13:1 we have a word called "charity" or "love" which is sometimes referred to Christian perfection, and which in its essence as aul says, "Though When means perfection. In

really I

speak

with the tongues of men and of angels, and charity," it is evident that he is thinking

have not

of that Christian grace which goes with the term perfect. In the tenth verse of the same chapter, he which is perfect is come, then says, " ut when that in that which is part shall be done away." The

perfection

referred

certainly

nal blessedness which shall

is that state of

come

when the

eter

imper-

WHAT

HOLINESS?

probationary state is ended. He concludes chapter, however, with the statement, "And now abideth faith, hope, charity, these three but the greatest of these is charity." We cannot escape feet

the

the fact that this type of Christian love is attained as a concomitant experience with the baptism of

Holy Ghost. Thus, we see that in this chapter talking about two types of perfection: one dealing with the inner experience of the soul and the other dealing with the ultimate joys in eternity. The whole chapter is vibrant with the message of perfect love. It has been widely contended that in aul was declaring the summum this paragraph bonum of all Christian experience in this life and the result of that experience in the life to come. the

aul is

Our next statement is 2 Corinthians 13:9 in which

aul says, " or we are glad, when we are weak, and ye are strong: and this also we wish, even your per fection." Wesley says, "And this we wish, even your perfectionďż˝ In the faith that worketh by love."

on the same verse, Clarke says, "We be satisfied that persons, with such eminent endowments, who have once received the truth as

Commenting

cannot

esus, should be deficient in any of the that constitute the mind of Christ such as, graces love, brotherly charity, harmony, unity, and order." it is in

perfection directly

The word used here for to

join

back

together,

return

means

dislocated

joint

its proper place. Clarke thinks that in this pas sage "the perfection or rejointing which the apostle to

wishes is that which refers in its

fellowship, unity,

the

order.

state

And

of the Church

perfection

WHAT

HOLINESS?

the soul is the same, in reference to it, as perfection in the Church is to its order and unity. The per fection or rejointing of the soul implies its puri

fication, and placing every faculty, passion, and

appetite in its proper place so that the original order, harmony, unity, and purity of the soul may

be restored and the whole builded up to be a hab itation of God through the Spirit." One ancient

authority, e a, in referring to "The apostle's meaning is, that bers of the Church

and

morals."

ever

all,

it were, dislocated,

joint, they should be joined together and they should endeavor to make per

out

in love fection what or

were

this passage, says, whereas the mem

was

amiss among them, either in faith true this may be, and how

However

interested

aul

might

have been in the

joining

together in love of the members of the Church, it is very clear that the essential meaning is that each member

spiritual bones re-socketed perfect co-ordination. In other individual has beeen made perfect

have his

must

that there will be

words, when the in love, then it will be easy for individual lives

be co-ordinated and co-operative in their Christian relationships in the churches or wherever their

pathways

may lead.

ter,

aul

perfect,

conclusion of the

chap e " inally, brethren, farewell. of be one mind, live comfort, good

In the eleventh verse,

as a

says,

be of

and the God of love and peace shall be ' e per with you." Wesley's interpretation is: to the highest degree of holiness: 'be of fect'ďż˝ in peace

Aspire

uood

com

fort'ďż˝

illed with Divine consolation: 'be

WHAT IS of

HOLINESS?

119

mind'ďż˝ Desire, labour, pray for it, to the that is possible." Clarke says that the word used here for perfect means "to be com one

degree

utmost

get into be restored."

pact

joint again let unity and harmony Concerning the exhortation to be of

mind, he says, "Think the same let there be dissensions among you. e of the same creed, and let disputes about that religion which should be the bond of peace for ever subside." one no

This state of

perfection

will bring about the in of the God of love and peace. dwelling presence Clarke says: "While ye are full of contentions, dis sensions, and discord, peace can have no place among you and as to love, the fulfilling of the law, that worketh

ill to its

neighbour,

it has

neces

contentions, and divisions. And sarily where neither peace nor love is to be found, there its

taken

God

cannot

be."

hilippians 3:12 and 1 we have two state ments which seemingly contradict each other: "Not as though I had already attained, either were al ready perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ esus. .Let us therefore, as many as be perfect, be thus minded: and if in any thing ye In

be otherwise minded, God shall reveal even this you." In order to come to a thorough under standing of them, we must reali e that aul is here unto

using

race.

set

difference who is

metaphors

in connection with

between

perfected.

foot

speaking perfect and one ohn Wesley, in commenting on

In the first instance he one

who

of the

120

WHAT

HOLINESS?

the statement, says: "There is a difference between one that is perfect, and one that is perfected. The one is fitted for the race the other, ready to receive

pri e.

speaking conditionally, both preceding verse, implies no uncer but tainty, only the difficulty of attaining." The picture is of a man attaining to the resurrec tion of the dead as the ultimate goal of Christian experience. In this sense, of course, aul had neither already attained, nor was he already perfect but in the fifteenth verse he is exhorting those who are perfect to be thus minded, that is, to be prepared "to press toward the mark for the pri e of the high

the

.The

here, and in the

It is easy to see, therefore, that he means in the second instance that there is such a thing as being perfect in love, and yet not being perfected in the fullest sense of the term, in the highest which comes with the resur Christian

calling."

experience

rection of the dead

esus

Christ.

the power of

through

our

Lord

Clarke, in commenting on this verse, says: " or I have not yet received the pri e I am not glorified, for I have not finished my course and I have the issue will prove a conflict still to maintain, and .Nor am I yet whether I should be crowned. in consequence of perfect I am not yet crowned, .St. aul, therefore, suffered martyrdom. .

having

speaking here of or spiritual state: grace, being yet perfect, that he cleaving dwelling

is not

sin.

him, and .

any deficiency in his own he does not mean, by not

had

was

speaks

body

still

of sin and death

polluted with in having termi-

of his not

WHAT nated

his

would

sidered

by martyrdom,

later be the

knew

This he

con

perfection of his whole career, and view everything as imperfect or unfin

ished till this had taken

commenting perfect," Wesley

which

case.

the

led

was

course

sooner

121

HOLINESS?

of fitness for the

place."

the statement, "As many as aul was thinking says that

race

strength

in faith, which

necessary for the attainment of the goal. Clarke thinks that this verse means, in addition, that aul

was

including in his exhortation only those who thoroughly instructed and deeply experienced the fullness of the grace of God. Compare with

was

were

this verse, 1 Corinthians 1 :20. " rethren, be not children in understanding: howbeit in malice be ye

children, but in understanding be men." Another reference all

come

in the

unity

Ephesians

:13:

"Till

of the faith, and of the knowl

of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ."

edge

Now read Hebrews

eth

reason

both

use

good

:1 : "

ut strong meat

are

and

evil."

oth

may

not

of the

Gospel.

have reached this

experience required everyday living.

ness

design of

these

verses

into the

fully urging to seek point

dicate those who have entered and

belong-

of full age, even those who by have their senses exercised to discern

them that

aul is to

meet

spirit

any who the full

the demands

ead Colossians 1:2 -29: "To whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in

122

WHAT

you, the

hope

HOLINESS?

glory: whom teaching every

preach, warning

in all wisdom every that we may present every man perfect in Christ esus: whereunto I also labour, striving according to his working, which worketh in me mightily." The best explanation for these passages is found in Clarke's comments. He says: "We find here the sum and substance of the apostle's preaching. 1. He as the Christ, preached only Saviour of sinners. man, and

man

proclaimed this Christ as being in them design of the Gospel is to put men in pos session of the Spirit and power of Christ, to make them partakers of the Divine nature, and thus pre 2.

for the

pare them for an eternal union with Himself. 3. He preached this present and indwelling Christ as

the

hope and

hope of glory for no man could rationally glory who had not the pardon of his sins,

for

whose

nature

sanctified

not

was

through glorification sanctifying Spirit of Christ." but

could have

and

the

none

indwelling,

Clarke says further that these passages reveal the used by the apostles in their preaching. "1. They warned every oneďż˝ they showed every

manner

his

man

Gentiles God

was

were

under sin

revealed

righteousness certain

they proved

danger

and

against

men

that

that both

and

all

that the wrath

ungodliness

that time and life

now

was

the

day

every man in all considered the world in a state of

They taught

ews

and

were

of salvation.

wisdomďż˝ they

ignorance and darkness, every being through sin ignorant and the apostles taught them to know themselves, man

WHAT

123

HOLINESS?

sinners, wretched, helpless, and they taught them to know God, in perishing His purity, justice, and truth, and in His mercy vi ., that they

were

and

through Christ esus. Thus they instructed men in all wisdom for the knowledge of a man's self and his God constitutes all that is essentially nec to

essary ness."

be known for present and eternal

thing

A third fact that Clarke discusses is the

present every in

perfect

the

Christďż˝ to

trying preach perfect in Him. "The words through Christ, signify two things:

had in view in

apostles

happi

man

thoroughly instructed in Christianity, so that they should know the truth as it is in esus. 2. That they should be made partakers of the grace of the Gospel, so that they might be saved from all their sins, and That

they

should be

the doctrines of

be filled with

they please

out

.Men may dispute about Christian perfection, but with His fullness.

soul shall

ever see

from all sin here cannot,

This

after. and

perfection

God. He who is

his

their

whole souls

dwelling Christ

people The

sin

can

for He

was

with be

came

saved

apostle speaks, bring all men, was and through Christ. in the people and

something to be attained in The apostles preached Christ they preached Him as crucified who died for them

joy,

not

God here

see

of which the

he labored

which

for mankind.

live in them, and fill His own purity. No in to

tolerated

into the world

indwelling

save

His

from their sins." fourth

point, according

Clarke, is that

WHAT

the and

HOLINESS?

verses objects of the ministry of apostles. They were to minister to both ews Gentiles. "Every man had sinned and for

find in these

every sinner Christ had died and He died for them that they might be saved from all their sins. The

apostles never restrained they made them frankly

was

the

offers

salvation

all, believing that it

the will of God that all should believe and

they

be saved: hence

taught every man they might, at the day of judgment, present every man perfect in Christ esus for, although their own personal ministry could not reach all the inhabitants of the earth, yet it is by the doctrines which they preached, and by the writings which they have left on record, that the earth is to be filled with the knowledge and glory of God, and the souls of men brought to the enjoyment of the fullness of the blessing of the Gospel of peace." that

writing

warned and

the church

Thessalonica,

aul

up the graces and assurances of Christian ex perience. Timothy had previously brought the

sums

good

news

him of their faith and

charity,

but

still he says (in 1 Thessalonians 3:10) that he was praying that he might see their faces and might

perfect that which was lacking in their faith. Clarke contends that the perfection spoken of here means fullness of instruction in the doctrines of Christ. aul was interested in filling up He thinks that of truth which these Christians outline the great already received, so that they fectly molded for every good word

had

studying

this

verse

could

be per and work.

connection

with

the

WHAT

HOLINESS?

context, it is very evident that the epitome of all of this is in 1 Thessalonians 3:13: "To the end he

may stablish your hearts unblameable in holiness before God, even our ather, at the coming of our

aul was esus Christ with all his saints." eager to perfect that which was lacking in their faith in order that their hearts might be established Lord

unblameable

before God. It is very that the evident, therefore, perfection he was think was Christian of ing perfection or perfect love,

brings

which

holiness

about holiness of heart.

Timothy 3:16, 1 for the re scripture is given by in of and is God, spiration profitable for doctrine, for reproof, for correction, for instruction in right that the man of God may be perfect, eousness: throughly furnished unto all good works." This perfection, Wesley thinks, means "blameless him self, and thoroughly furnishedďż˝ y the Scripture, We

either

turn next to

markable

"All

statement:

teach, reprove, correct,

Clarke maintains that the either the

here

the herald and

implies as

means

servant

train up others." of God referred of

righteousness

and that for him

every

good

was

"not

work

in himself

only complete integrity, religious knowledge,

that he

his

preacher

of God

furnished

thoroughly

man

but

faith

that

esus, and love to God and man should have all those qualifications which are essary to complete the character, and insure success

preacher

teach, reprove,

was

of the

Gospel. Timothy

correct, and instruct

them

pattern of

good

others

works.

nec

the was

and Is it

126

WHAT

HOLINESS?

however, that aul was thinking only of the minister of the Gospel? We may be reasonably sure that such was not the case. The primary object of this passage may have been to instruct Timothy true,

minister of the Gospel on the points men tioned, but it is quite certain that the "man of God' may very well be taken to mean every child

of God who

is attempting to serve his heavenly is also reasonable to assume that the purpose of the giving of the Scriptures to the human race is to assure the sons of God�those who have been redeemed from their sins through the atoning blood of Christ�that they may be perfect in their

ather.

acceptance of God, and their

"thoroughly

furnished

"Therefore

leaving

unto

relationship to Him, good works."

all

principles of the doctrine unto perfection not laying

the

of Christ, let us go on the foundation of

again

repentance from dead works, and of faith toward God." (Hebrews 6:1.)

This passage is easy to understand. The injunction given is for the disciples to be steadfast in the faith

securely upon the promise of God. Concerning leaving the principles of the doctrines of Christ, Wesley says: "That is, saying no more of them for the present, let us go on to perfection not laying again the foundation of repentance from dead works� rom open sins, the very first thing and

rest

be insisted on, and faith in God, the very next .Turn from those vanities unto the living point. to

God.

them,

thing was to lay hands upon they might receive the Holy Ghost they were more fully instructed, touch-

.The

that

after which

WHAT

ing

the

state

HOLINESS?

resurrection, and the general judgment,

called eternal, because the sentence then pronounced is irreversible, and the effects of it remain for ever." Clarke's comment is: "Ceasing to continue in of babes, who must be fed with milkďż˝ Gospel, when ye

with the lowest doctrines of the should

'Let

until

capable

are

adult

from all sin, and power of Christ." Thus

can see

understanding the highest. perfection.' Let us never rest

unto

Christiansďż˝ till

are

filled with

that the

Spirit

is to

lay

and aside

principles of salvation we are not to abide them forever. We are to use them as stepping-

the first

meaning

saved

are

the

to the next experience of grace. Why con tinue in the same state of grace if there is advance

stones

spiritually? Why continue to preach repent or one has already repented baptism, if aul was vitally one already has been bapti ed? concerned that the Hebrew Christians "go on unto perfection " that is, move on into the definite sec ond work of grace where they would find plenty of growing room for their spiritual natures. ment

ance

In Hebrews 13:20, 21 we read: "Now the God of peace, that brought again from the dead our Lord esus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you

in every good work to do his will, working in you that which is wellpleasing in his sight, through esus Christ to whom be glory for ever

perfect

and to

ever.

Amen."

This

statement

the ultimate aim of all the

gives

preaching

key

of the

WHAT

apostles. fection. were

HOLINESS?

in it what

can see

they

meant

per

it, Clarke says: "They do the will of God in every good work,

commenting

from God

working in them that which is well pleas ing in His sight. This necessarily implies a com plete change in the whole soul, that God may be well pleased with whatsoever He sees in it and this supposes its being cleansed from all sin, for God's sight cannot be pleased with anything that is unholy. This complete inward purity is to pro duce an outward conformity to God's will, so they were to be made perfect in every good work. The within and the perfection without were perfection to be produced by the blood of the everlasting cove for although God is love, yet it is not nant consistent with His justice or holiness to communi cate any good to mankind but through His Son, and through Him as having died for the offences of the human race." The word "perfect" used here, has been referred

completely

joint.

tion of the will of

the will of God.

before,

means

the

perfect

be put

restora

harmonious obedience This was the ultimate ideal of

man

to a

Christ and the ultimate goal of the ideal which He brought about through His sufferings and death.

fames exhorts Christians to "let patience have perfect work, that ye may be perfect and entire, wanting nothing." ( ames 1: .) Wesley's comment her

is that this

grace

you."

and

means

wanting

"adorned with every Christian nothingďż˝ which God requires in

Clarke thinks that the

"perfect

and entire"

means

WHAT be

HOLINESS?

129

"fully

instructed in every part of the doctrine in His whole will concerning you. and God, that ye may have every grace which constitutes the mind that was in Christ, so that your knowledge and holiness may be complete, and bear a proper proportion to each other." He says further that the words used here were borrowed from the Grecian to

games and that "the man was perfect, who in any of the athletic exercises had got the victory he was entire, having every thing complete, who had the victory in each of the five exercises. .A vic tim was perfect, that was perfectly sound, .

disease

having

entire, if it had all its members, e having nothing redundant, nothing deficient. no

was

then to the Lord what He

spirit,

required His sacrifices let your whole heart, your body, soul, and be sanctified to the Lord of hosts, that He

may fill you with all His fulness." In the third

the word

uses

calling

attention

human

sense.

nature

reached most

the weaknesses and frailties of

and is

He says that if

arrogant

chapter and the second verse ames perfect again, but in this case he is

the

reproval state

desirable.

tion that

terfere with

the word in

man

can

his

of human

This

one cannot

that there is

using

perfection

he which

has is

basis for the assump gives live above sin. It simply means no

eter

:10 for

our

It reads:

Christian perfection. of all grace, who hath called

human

refrain from rash

fellow-men,

danger in letting physical spiritual development.

We turn to 1

frailties in

reference

ut the God

unto

his eternal

130

WHAT

glory by

Christ

HOLINESS?

after that ye have suffered

esus,

while, make you perfect, stablish, strengthen, settle

you." to

The main

question

this is the time when

only

fair

to state

decide with reference

one

that this

is made

verse

perfect.

alone would

be sufficient to settle that question. of other New Testament references

In the on

the

It not

light same

point, however, we can be assured that the per fecting grace is not a gradually acquired experience, but is The

one

result

strengthen, rience.

that of

comes

this

perfecting

instantaneous work. is

establish,

and to settle the Christian in his expe

In commenting on this verse, Wesley says: "Now the God of all grace� y which alone the whole work is begun, continued, and finished in your

soul

while

only

after ye

have

compared

watch

suffered awhile� A very little eternity Himself� Ye have

with

and resist the devil:

the

rest

God

perform perfect� That no defect may remain stablish� That nothing may overthrow you strength will

en�That ye may conquer all adverse power settle you� As a house upon a rock."

Clarke's

'After that ye have suf that is, while ye are enduring these God will cause all to work together

comment

fered awhile'

and

persecutions, for your good."

is:

explains the key words as fol lows: " erfect� ut you in complete joint as the timbers of a building. Stablish� Make you firm in every part adapt you strongly to each other, so He

that you may be mutual supports, the whole build ing being one in the Lord. Strengthen� Cramp and

WHAT bind every part,

that there shall be

falling. warping, splitting, evenly and firmly upon the

131

HOLINESS?

danger

Settleďż˝ Cause all

to rest so

best and surest

foundation, that ye may grow together to a holy temple in the Lord: in a word, that ye may be com plete in all the mind that was in Christ supported in all your trials and difficulties strengthened to resist and overcome all your enemies and after all abide, firmly founded, in the truth of grace." We

might

sum

up this entire discussion

the

perfection by quoting Ephesians perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of

work of Christian

:12-16: " or the

fulness of Christ:

the

children, tossed

that

henceforth

and fro, and carried about

with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait

deceive, but speaking the truth in love, may grow up into him in all things, which is the head, to

body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in even

the

Christ: from whom the whole

measure

body

unto

of every part, maketh increase of the edifying of itself in love." Here we

the

Gospel preaching and of Chris tian endeavor. It is to bring about the perfecting of the saints until all shall come in the unity of faith to Christian perfection. This is in reality the find the end of all

primal object

of the second work of grace.

en-

132

WHAT

HOLINESS?

compasses all of the graces that may be obtained not only in the works of conversion and sanctifica tion, but in the development of the Christian ex perience all the rest of one's life. It holds up Christ as the ultimate pattern by which we are to measure our completed Christianity. We are not to be tossed about with every wind of doctrine, but, speaking the truth in love, we are to build such a solid spir itual structure that everything about us will be

fitly joined together is

unto

Wesley

thinks that this

state

will

come

edifying

the

verse

of love.

implies

that there

of grace in which all true Christians "an exact agreement in the Christian

doctrine, and an experimental knowledge of Christ as the Son of God. .to a state of spiritual man .

hood both

understanding

and

strength.

.to

of age and spiritual stature wherein shall be filled with Christ, so that He will be all

that we

maturity

in all." E E 1.

2. 3. .

OOKS

Arthur, William, The Tongue of

ire.

oynton, ., Sanctification

ractical, Chapter I. Heart Talks on Holiness, Samuel L., rengle,

Chapters II, III. Carradine, everly, ter

ENCE

II.

The

Sanctified Life, Chap

Coward, S. L. C, Entire Sanctification from 1 39 to 1900, pp. 1 , 1 6. Dunn, Lewis ., A Manual of Holiness, Chap ter

III.

WHAT

Haney, ter

9. 10. 11.

12. 13.

HOLINESS?

Milton L., Inheritance III.

Huntington, III.

ter

D. W. C,

m and

133

estored, Chap

Holiness, Chap

ones W.,

The Doctrine of Entire Sanctifica I . tion, Chapter McDonald, William, Saved to the ttermost, p. 2 .

Merrill, Stephen M., Sanctification. ayne, Thomas, The Covenant romise of the ather, Chapter III. eck, George, The Scripture Doctrine of Chris tian

erfection.

1 .

eck,

1 .

uth, C. W, The entecostal Experience. ible uth, C. W., eadings on the Second

16.

1 . 1 .

esse T.,

ity, Chapter

The Central Idea .

of Christian

lessing.

uth, C. W., Entire Sanctification. Schell, William G., The etter Testament, p. 2 1.

19.

20. 21.

22. 23. 2 . 2 .

See, Isaac M., The est of aith, Chapter III. Smith, oseph H., auline erfection, Chapters I. I, , Steele, Daniel, A Defense of Christian erfec tion, Chapters III, , I. Steele, Daniel, Love Enthroned, Chapter . Taylor, . S., Works on Holiness, Chapter III. Treffrey, ichard, A Treatise on Christian er

fection, Chapter

pham, or

II.

Thomas C, rinciples of the Interior Life, art I, Chapter II.

Hidden

26.

WHAT

Walker, Edward III.

2 . 2 . 29. 30.

Wesley,

fection.

ohn,

HOLINESS?

Sanctify Them, Chapter

lain Account

of Christian

Wilson, George W., Truths as I Have Seen I . Them, Chapter Christian Wood, A., ames erfection as Section II. Taught by ohn Wesley, Section I. Wood, ames A., erfect Love,

CHA TE New Testament In

chapter

this

which

use

word itself

the word comes

Sanctification

discuss those

shall

sanctify

from

two root

passages The

sanctification.

words in the Greek

language, the first one a negative, and the second meaning the earth. In its root meaning, therefore, it signifies not of the earth. This is its negative meaning. In the positive sense it means to cleanse, or purge thoroughly and the word as now inter preted means the act of sanctifying, or the act of making holy. The

esus

first reference

truth:

thy

is found in the prayer of 1 :1 : "Sanctify them through thy ohn word is truth." Wesley's interpretation

by the anointing of thy Spirit to their office, and perfect them in holiness, by means of thy word." The emphasis, according One meaning, to this interpretation, is twofold. which Wesley thinks is applicable, is that of pre paring the person sanctified for a special type of of this is: "Consecrate them

Christian service. The other, the inner work of in holiness, is necessary for this special

perfecting

service.

According to Clarke, ings: 1. It signifies to earth and

common use,

God and His service.

"This word has consecrate,

and

devote

signifies

two

mean

separate from or

dedicate

holy

make

WHAT

136

HOLINESS?

be understood in pure. The prayer of Christ may both these senses. He prayed- 1. That they might be fully consecrated to the work of the ministry, and separated from all worldly concerns. 2. That they might be holy, and patterns of all holiness to those to whom they announced the salvation of

God."

Although

it is

is for Christians it is

only

people,

alone.

that the work of sanctification it does

not

for Christians who

It is

service.

true

only,

always

are

especially applicable

called to

follow that to

special

that class of

it is true, but it is not confined esus was not praying for the

them

disciples

but for all those who would believe in all ages to come through the preaching of the disciples.

only,

consideration we turn to the call of the apostle aul, who was converted while on his in Acts 26:1 . esus way to Damascus. It is quoted or

our next

to preach the Gospel, in gave him his commission these words: "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." The promise seems

tion.

tion

Gospel of salva "To open their eyes" means to bring convic "to turn them from darkness to light" indi to

cover

all

phases

of the

To turn them "from the power is the converted experience God" of Satan about which brings forgiveness of sins. Wesley is to the effect "that they this indicates that all of faith- (He seems to place the may receive through cates

repentance. unto

WHAT

blessings glory."

same

and

Clarke's

ing

opening

the

meant

their

The

the passage is enlightening. of their eyes, he thinks "to be the instrument of inform

comment on

Concerning

that this

understanding

clause

means

"from heathenism and

edge

light) pardon, holiness,

fuller

HOLINESS?

worship

and

things

the

they superstition

that

of the

were to

God."

true

God."

be turned

the knowl

The third

clause, "from the power of Satan unto God," he thinks means deliverance "from the authority and domination of Satan." With

inheritance, he says: " y remis .they become children of God and, if children, then heirs for the children of the

regard

sion of sins.

heavenly family estate.

them

And

that

are

shall alone possess the heavenly the inheritance is said to be among

sanctified, this is

farther

forgiveness

proof

signifies, purification of the heart." various steps in the obtaining of a the signifies definite Christian experience, and also shows the extent of responsibility of the minister of Christ It to preach the whole Gospel in all its fullness. is also interesting to note that in this case the apostle aul himself had possibly not yet entered into the experience of sanctification. That he was that

only

the

this time

not

also the

converted what

happened during to

one

can

him after his

blindness and

the

long

of sins, but This passage

doubt.

short

As to

period

silence between the

beginning of knowing except by

time of his conversion and the

his

ministry,

the

have

way of

WHAT

epistles

which he

HOLINESS?

abundance of material tion.

In 1 Corinthians 1:2

the

find

the church of God which is that

are

writings we find question of sanctifica

In these

wrote.

sanctified in Christ

aul

esus,

writing

Corinth, called

"unto

them

be saints,

with all that in every place call upon the name of esus Christ our Lord, both theirs and ours."

Wesley

seems

fied in Christ

entire Church,

think that the

esus"

refers in

expression

general

"sancti

sense to

the

notwithstanding exceptions in the Church but, on the other hand, they were "calledďż˝ Of Christ esus, andďż˝As the fruit of that calling, made holy." It is probable that the apostle was not necessarily preaching the doctrine of sanctification, but was using the term in the acceptable sense that is, the Church was not only in a general way set aside for

were

the fact that there

some

Christian service, but the individuals in the Church who were "called to be saints" certainly had to be

sanctified in the fullest to

live up

that

sense

of the word in order

designation.

again in 1 Corinthians aul was speaking to the Church, 1:30 in which in a general as well as in a specific sense: probably " ut of him are ye in Christ esus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." This is a universal statement of the plan of the Gospel as it was given aul in his own call already referred to. He is to We find the word used

WHAT

HOLINESS?

summing up the effect of that Gospel, or at the proposed effect, upon those to whom it preached. Wesley's comment on the verse is unique.

139 least was

He says: "Of Himďż˝ Out of His free grace and mercy, are yeďż˝ Ingrafted into Christ esus, who is made unto us

ly ground

that believe wisdom, who were before utter and ignorant righteousness, the sole

foolish of

our

the wrath and

justification,

who

were

before under

curse of God sanctification, a prin ciple of universal holiness, whereas before we were altogether dead in sin and redemption, that is, complete deliverance from all evil, and eternal bliss both of soul and body."

Clarke thinks that the wisdom mentioned is the

evangelical discernment which excels the sagacity philosopher and the scribes, and even the legal wisdom of the ews. The righteousness, he thinks, is "justification. .procuring for us that remission of sins which the law could not give." The sanctification, he considers, as "procuring for and working in us, not only an eternal and relative of the

holiness

as was

that of the

ews, but true and eter by the Holy Spirit." object of the apostle is himself possesses no good,

nal holiness, wrought in He writes further: "The to

show

that

man

comes from God, and from .So then, as all good Christ. God only through is of and from God, let him that has either wisdom,

that whatever he has

strength, riches, pardon, holiness, or any other blessing, whether temporal or spiritual, acknowl edge that he has nothing but what he has received

1 0 and

WHAT

that,

exultation)

he has

being

HOLINESS?

cause

made

glorying (boasting or partaker of these bene

fits and mercies of his Creator and him boast in God alone, whom,

esus, he has received the Writing again to the

whole."

edeemer, let

through

Christ

church in 1 Corinthians aul says: "And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord esus, and by the Spirit of our God." Wesley's comment on this is:

6:11,

'And such

were

some

ďż˝ rom those gross

of you: but ye

are

washed'

abominations yea, and ye are inwardly sanctified, not before, but in consequence

of your being justified, 'in the name'-That is, by the merits of the Lord esus, through which your sins are forgiven, and by the of our God, whom ye

Spirit

are

thus washed and sanctified."

About this passage Clarke writes: "It was not with the prospect of collecting saints that the apostles went about preaching the Gospel of the kingdom.

None but sinners were to be found over the face of the earth they preached that sinners might be converted unto God, made saints, and constituted into

Church

and this

was

the effect

well

object preaching. Several suppose that the order in which the operations of the grace of of their

the

place

in the soul is here inverted but very different mind. Every thing will in its order, when we understand the here appear Ye are washed ye have term used by the apostle.

God take I

bapti ed into the Christian faith, and ye have promised in this baptism to put off all filthiness of been

WHAT

1 1

HOLINESS?

the flesh and spirit and the washing of your bodies is emblematical of the purification of your souls. "Ye are sanctified ye are separated from earthly

things to be connected with spiritual. arated from time to be connected with

are

sep

eternity. Ye are separated from idols to be joined to the living God. Separation from common, earthly, or sinful uses, to be wholly employed in the service of the true God, is the ideal meaning of this word, both in the

Old and

New

quence of their that they became

workers of

iniquity

and

now

are

conse

the world

were

former

and associated with workers

are

together trembling to

justified.

was

from

Church of God. Ye

with fear and "Ye

being separated a

iniquity,

but

united

Testaments.

separated

work

out

from them, salvation

your before God.

Ye have been

of favour with God blotted out through Christ state

brought

into

your sins having been esus, the Spirit of God

witnessing the same to your conscience, and carry ing on by His energy the great work of regeneration The process here is plain and in your hearts. 1. his brother apostles preached aul and simple:ďż˝ the Gospel at Corinth, and besought the people to turn from darkness to lightďż˝ from idol vanities to the living God, and to believe in the Lord esus The people who 2. for the remission of sins. heard

were

convinced

the

Divine

truths

by the apostle, and flocked to baptism. They were bapti ed in the name of the Lord esus, and thus took upon them the public profession . of the Gospel. eing now bapti ed into the

livered 3.

1 2

WHAT

HOLINESS?

Christian faith, they were and idolaters, and became

separated from idols incorporated with the Church of God. . As penitents, they were led to the Lord esus for justification, which they re ceived through faith in His blood. 6. eing jus tified freelyďż˝ having their sins forgiven through the redemption that is in esus, they received the Spirit of God to attest this glorious work of grace to their consciences and thus became possessed of that principle of righteousness, that true leaven which was to leaven the whole lump, producing that universal holiness without which

none

can

see

the

Lord." After these comments there is very little room left to question the fact that the apostle was em

phasi ing

not

only

the doctrine of

also of sanctification.

justification

but

It is very clear that the two emphasi ed by aul to

works of grace are equally the church at Corinth. If that church needed such its members from the snares of the world, and to fit it for the special task of evangeli ing the unsaved, how much more

emphasis

in order to

save

does the church today stand in need of the Gospel in all its fullness

Ephesians :13 we the expression occurs In

"Till

all

come

in the

find

"the

unity

statement

fulness

same

in which

Christ".

of the faith, and of

of the Son of God, unto a perfect of the stature of the fulness measure man, unto the of Christ." There is also the expression, "a perfect These two phrases are synonymous with man". sanctification. Wesley's explanation is this: "And the

knowledge

WHAT

1 3

HOLINESS?

every one of us, come to the unity of the faith and knowledge of the Son of God� To both an

agreement in the knowledge of Christ as the Son of God to a perfect man� To a state of spiritual manhood both in understanding and strength, to exact

the

of the

measure

�To

that

wherein

stature

of the fulness of Christ

age and spiritual stature shall be filled with Christ, so that He

maturity

will be all in all."

Clarke thinks that the apostle is talking about the conversion of both ews and Gentiles, according the Christian system which is the unity of faith mentioned. The knowledge of the Son of

here

God is fest

order

understanding flesh, and why

true

why

this

God

was

mani

necessary in obtain salvation. He comments on "a man" and "the fulness of Christ" as follows: the

was

perfect thoroughly instructed the whole body of the Church being fully taught, justified, sanctified, and "One

'Measure of the stature'� The full

sealed.

measure

knowledge, love, and holiness, which the Gospel requires. Many preachers, and multitudes of professing people, are studious to find out how many imperfections and infidelities, and how much of

of Christ

inward sinfulness, is consistent with

religion: the fair

whether

they

be fit for

army whether their stature be such them for the ranks of the Church mili

heavenly

qualifies

tant

safe state in

but how few, very few, are bringing out Gospel standard to try the height of the

members of the Church the

The

measure

of the

stature

of the fulness is

WHAT

seldom seen ness,

ited." In

the

HOLINESS?

measure

of the

stature

of little

dwarfishness, and emptiness, is often exhib

Ephesians

:16

quotation: " rom body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." This is an allusion to the human body, and an illustration of the effective ness ol perfect love as it works out in practical holiness. The apostle means to say that as the human body is formed of various members with the head as the central and directing focal point, so the body of Christian believers, with Christ as the Head, grows to maturity by the proper exercise ol the gifts and graces of the individuals within

whom

the

find this

whole

the ( lunch.

might symboli e the effectiveness of the ex movements. perience of sanctification by the bodily and action, They are articulation, composition, the of The articulation joints, the iK ulation. We

(

of the muscles, the co-ordinated action of the of the bones and muscles, the circulation a perMood, all working together, make the body machine. So it is with the ex

composition

k(tly integrated which brings perfect perience of sanctification

love

of Christian

into the heart. It causes every phase with every phase of Chris activity to be articulated acts of the sanctified tian responsibility. Christian 1IC

for

co-ordinated efforts dominated by perfect love

God and for

humanity.

The diffusion of per-

WHAT feet love

brings

through

about

would win

men

HOLINESS?

the life and deeds of the individual energy in Christian service which wholly to Christ. The picture is

that of the edification of the Christian soul in the

unified ness

workings of perfect everyday life.

love and

practical

holi

expression in Ephesians :26: "That he might sanctify and cleanse it with the washing of water by the word." Wesley's com ment is as follows: "That he might sanctify it 1� the word The through ordinary channel of all it'� rom the guilt and cleansed blessings: 'having power of sin, 'by the washing of water'� In baptism, if with the 'outward and visible sign,' we receive the inward and spiritual grace." We

come now

Clarke

sanctify

gives

direct

to a

the

following:

might represented

'That He

and cleanse it'�The Church is

the spouse of Christ, as the woman is the spouse of the manr and, to prepare this Church for Him self, He washes, cleanses, and sanctifies it. There as

certainly an allusion here to the ancient method purifying women, who were appointed to be twelve months, it appears, were consorts to kings in some instances spent in this purification: Six months with oil of myrrh, and six months with sweet odours and with other things, for the purify ing of women. 'With the washing of water'� ap tism, accompanied by the purifying influences of the Holy Spirit. ' y the word'� The doctrine of Christ crucified, through which baptism is admin is

purified from Christ giving ef-

istered, sin cancelled, and the soul

all

unrighteousness

the death of

1 6

WHAT

ficacy

HOLINESS?

The verse means essentially that God that which is cleansed from the unsanctify cleanness of sin. In no case do we find in the Scriptures that sanctification is possible without the to

all."

will

accompanying cleansing ossibly the strongest sanctification

are

process.

passages on the subject of those found in 1 Thessalonians

:3, 1. " or this is the will of God, even your sancti fication, that ye should abstain from fornication:

that every one of you should know how to possess his vessel in sanctification and honour." In this we have the direct statement that sanctifica tion is the will of God, and that His will must be (aniccl out in our lives. Wesley's explanation is:

case

'This is the will of God, even your sanctification.' God has called you to holiness He requires that for without holiness none can you should be holy

general calling, but in it Some of these he included. many particulars it is and very likely that these proceeds to mention he had been points on which gave them particular instructions while among them. 'That ye should see

This is the

the Lord.

are

fornication'-The word fornication,

abstain from we

have

seen

in other

places,

includes all

sorts

.Directions of this kind were pe undeanness. and indeed necessary among the Greeks, .

culiarly

heathens in such vices."

general,

who

were

strongly

addicted

in which Another exceedingly strong passage 1 in Thessalo is the word "sanctify'' is found of peace sanctify :23: "And the very God nians whole spirit and God I your and pray you wholly

WHAT

body

HOLINESS?

preserved blameless unto the com ing esus Christ." Concerning the of this meaning passage there can be no question. Its wording is clear, and the statements are specific. Wesley treats it as follows: " y the peace He

soul and of

our

Lord

works in you, which is a great means of sanctifica tion 'wholly'� The word signifies wholly and per fectly every part, and all that concerns you all

that is of, or about you and may the whole of you, the spirit, and the soul, and the body� ust before

he said you, now he denominates them from their spiritual state, that spirit, Gal. 6: wishing that it may be preserved whole and entire then from their

these

natural

state,

the

soul

and

the

(for

body,

make up the whole nature of man, Matt. wishing it may be preserved farther of the

two

10:2 ,)

mentioned, only the two last are the natural, constituent parts of man. The first is ad ventitious, and the supernatural gift of God, to be three here

found in Christians

only.

That

man cannot

possibly

consist of three parts appears hence. The soul is either matter or not matter there is no medium. ut if it is matter, it is part of the matter, it coincides with the spirit."

body

not

'And very direct and inclusive. the very God of peace'� That same God who is the author of peace, the giver of peace and who has

Clarke's notes

sent, for the

are

redemption

of the world, the

rince

may that very God sanctify you wholly more evil in your hearts than His precepts tolerate evil in your conduct. The word wholly, the same as our phrase, to all intents means

of peace leave no

precisely

WHAT

HOLINESS?

and

purposes. May He sanctify you to the end and the uttermost, that, as sin hath reigned unto

death,

reign through righteous esus Christ our Lord. 'Your whole spirit and soul and body'ďż˝ Some think that the apostle alludes to the ythagorean and latonic doctrine, which was acknowledged even

ness unto

so may grace eternal life, by

among the Thessalonians. I should rather believe that he refers simply to the fact that the creature

called a

man

body,

somo,

compound being, consisting, 1. organi ed system, formed by

the

creative energy of God out of the dust of the earth composed of bones, muscles, and nerves of arteries,

veins, and blood

and

variety

other

of other vessels, in which the circulate. 2. Of a soul,

fluids

psucha, which is the seat of the different affections passions, such as love, hatred, anger, etc., with sensations, appetites, and propensities of different kinds. 3. Of spirit, pneuma, the immortal prin ciple, the source of life to the body and soul, with out which the animal functions cannot be performed, how perfect soever the bodily organs may be and which alone possesses the faculty of intelligence, understanding, thinking, and reasoning, and pro duces the faculty of speech wherever it resides, if accident have not impaired the organs of speech. and

prays that this compound being, in all its parts, powers, and faculties, which he terms their whole, comprehending all parts, every thing that constitutes man and manhood, may be sanctified and preserved blameless till the coming of Christ hence we learn, 1. That body, soul, and spirit are "The

apostle

WHAT

HOLINESS?

1 9

debased and

polluted by sin. 2. That each is being sanctified, consecrated in all its powers to God, and made holy. 3. That the whole man is to be preserved to the coming of Christ, that body, soul, and spirit may be then glorified

capable

for

ever

whole

with

him.

That

this

the

state

may be so sanctified as to be preserved blameless till the coming of Christ. And thus we man

learn that the sanctification is not to take

place in,

On the pollution and sanctifica at, or after death. tion of flesh and spirit, see the note on 2 Cor. :1."

apostle in the twenty-fourth verse gives a personal testimony to the integrity of God in fulfill ing His promise to His children: " aithful is he that calleth you, who also will do it." Wesley adds in a terse manner, "unless you quench the Spirit." God has promised to sanctify His believing chil dren, and His faithfulness and personal honesty bind Him to keep His word. Therefore, the work The

of grace needful in the believer's heart may be sought. He can rely upon the covenant of God.

Thessalonians 2:13, 1 sanctification used again: " ut In 2

find the word are

bound

God for you, brethren be alway give loved of the Lord, because God hath from the be ginning chosen you to salvation through sanctifica

thanks

tion of the

Spirit

and belief of the truth

having

whereunto

he called you by our gospel, to the obtaining of the glory of our Lord esus Christ." In this case God is

spoken

that is, having taken ways those who have

out

chosen

you to salvation of the world and worldly

come

Him

faith.

The

1 0

WHAT

HOLINESS?

sanctification as used here technically means they were saved by faith through the cleansing of the Holy Spirit when they sought redemption from sin. aul is not necessarily speaking of sancti word that

fication

referring

definite second work of grace, but is a broad sense as it applies to the

it in

Holy Spirit. most interesting

work of the

passage in 2 Timothy 2:21: "If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work." The purging mentioned in this passage is from vessels of dishonor so that the Christian We find

will have

honor, of

corrupt the these men

fellowship with them vessels of dis being those individuals who would Kingdom of God. Clarke speaks of

course,

as ways and doctrines as well as all wicked from whom the Christian is to be purged.

connection is twofold in setting aside from vessels of implication. for the service of the Master. ut in order dishonor, to be sanctified, and to be properly employed in Sanctification

this

It is

its

the Master's service for every good word and work, it is necessary that the human vessel be purged from inbred sin.

aside but

Sanctification is

cleansing

process we read:

not

well.

only

setting

" or both he that In Hebrews 2:11 sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren." In this case Clarke says that the word used for sanctify "does not merely signify one who sanctifies or makes holy, but one who makes atone-

WHAT

HOLINESS?

1 1

.He that sancti reconciliation to God. fies is He that makes atonement and they who are sanctified are they who receive that atonement, and, ment or

being reconciled unto God, by adoption, through grace." The word used in this

become His children

verse

is the

same

ohn 1 :19. esus says, " or their sakes I sanctify myself." The literal interpretation is: "On their

I consecrate myself to be a sacrifice." This very act of Christ explains the peculiar statement that the sanctifier and the sanctified are all of one nature. It means that both Christ and His fol lowers are of the same nature, in that Christ partook of the human nature in order that He might qualify to become a sacrifice for man. In other words, as any other child born of human parents esus account

partaker

of the flesh and blood of

humanity. to the marvellous truth that, al brings though esus belonged in the triune Godhead, far above men and angels, yet through the incarnation He brought Himself to the democracy of mankind, and was not ashamed to speak of man as His was a

This

brother. was not

He became flesh and dwelt among us, and to be called one of us.

ashamed

In Hebrews 10:10 we

are

sanctified

aul says, " y the which will through the offering of the body

esus Christ once for all." Wesley's interpretation ' y which will'ďż˝ Of God, done and suffered by Christ, 'we are sanctified'ďż˝ Cleansed from guilt, of

is:

to God." The will is that of God, ather, who determined that salvation could and

and consecrated

the

should

come

through

the

propitiation

of Christ.

1 2

WHAT

HOLINESS?

Clarke gives the following interpretation: "Clos in with this so solemnly declared WILL of God

ing

that there is

given under heaven among be saved, but esus the Christ, by we believe in Him, find redemption in His blood, and are sanctified unto God through the sacrificial

men

which

name

we can

offering of His body. 1. Hence we see that sovereign WILL of God is, that esus should incarnated the

that He should suffer and die, taste death for every

apostle's words,

that all should believe

or,

the be in

man

Him, and be saved from

their sins: for this is the WILL of God, our sancti fication. 2. And as the apostle grounds this on the words of the

psalm,

we see

that it is the WILL

of God that that system shall end for as the essence of it is contained in its sacrifices, and God says He

will

not

have these, and has

prepared

the Messiah

do His will, i.e., to die for men, hence it neces sarily follows, from the psalmist himself, that the to

introduction of the Messiah into the world is the abolition of the law, and that His sacrifice is that which shall last forever."

Continuing

in Hebrews

this 10:1 :

same

apostle says offering he hath

discussion, the

" or

one

perfected for ever them that are sanctified." Wes ley thinks that this means that God "has done all that

was

needful in order

their full reconcilia

God." Clarke says: "He has procured remission of sins and holiness for it is well ob served here, and in several parts of this epistle, (the tion with

word) to make perfect, is the means) to procure remission

same

(that

of sins."

which

erfected

WHAT

HOLINESS?

1 3

precludes the need of any other pro pitiatory offering, because the gift of Christ was a complete atonement including purification and an abundant entrance into the eternal Kingdom of God. sanctification

The doctrine of sanctification has

proofs

in Hebrews

that he

might sanctify

one

of its

"Wherefore

13:12.

people

the

with

surest

esus also, his

own

blood, suffered without the gate." This passage gives the picture of Christ as a typical sin-offering in

which He takes the place of the scapegoat (Lev. 16:10) of Old Testament times and carries the sin of the people into the wilderness of oblivion.

Wesley comments as follows: "Exactly answering those typical sin-offerings, 'suffered without the gate'� Of erusalem, which answered to the old camp of Israel, 'that he might sanctify'� econcile and consecrate to God, 'the people'� Who believe in Him, 'by his own blood'� Not those shadowy sac rifices, which

are now

gives might sanctify Clarke

crate

them

further use."

'That he interpretation: That He might conse people'�

similar

the

God, and make

atonement

for their

sins, He suffered without the gate at erusalem, as the sin-offering was consumed without the camp

when the tabernacle abode in the wilderness.

haps

all

this

was

typical

the whole

Levitical

system of worship. He left the city, denounced its final destruction, and abandoned it to its fate and suffered without the gate God." In 1 to

that

eter 1:2 there is

previously

bring

the Gentiles

expression

used in 2

very similar Thessalonians 2:13:

WHAT

HOLINESS?

according to the foreknowledge of God the ather, through sanctification of the Spirit, unto obedience and sprinkling of the blood of esus Christ: Grace unto you, and peace, be multiplied." Clarke's "Elect

reference

this is sufficient for

without further

'Through Spirit'� through the renewing and purifying influences of His Spirit on their souls, unto obedience� to engage and enable them to yield themselves up to all holy sanctification of the

comment:

obedience, the foundation of all which is the 'sprin

kling

of the blood of

blood of

sprinkling

in allusion

kling."

ude

atoning typified by the

Christ'�The

esus

Christ which

esus

was

of the blood of sacrifices under the law, to which it is called the blood of sprin

in the first

sanctified�and

verse

writes

preserved� and

those who

" ude,

called.

are

the

and brother of ames, to them that are sanctified by God the ather, and preserved in esus Christ, and called." The word

servant

esus Christ,

"sanctify" used thoroughly

been

in Christ

here

signifies

consecrated

but in order

those

God

who

through

have

faith

make it clear that he

believers, ude which, according to

was

the talking only Clarke, "preserved," "signifies those who continued unshaken in Chris tian faith and implies, also, that none can be pre to

word

all

true

served in the faith that do

not

uses

continue in union

with Christ, by whose grace alone they can be pre served and called. This should be read consecutively with the other epithets, and should be rather, in a

translation, read first than last,

the saints in

WHAT God

Saints is the

HOLINESS?

ather, called and

the

esus.

same

preserved by

Christians

Christ become

they were called to believe in Christ by the preaching of the Gospel, and having believed, were preserved by the grace of Christ in the life and practice of piety." Although he does not use the same word in con cluding his epistle, ude has the same meaning in the twenty-fourth verse. He says, "Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy." The meaning is simple, that God desires to present us holy and without spot such

before Him in love, and in order to see that desire fulfilled, He has the power to preserve us from the contagion of sin and from any kind of error which would

contaminate

experience

our

of sanctification will

A final reference is in

said

unto

souls.

Nothing bring this

evelation

but

the

about.

:1 : "And I

him, Sir, thou knowest. And he said

unto

of great tribula they washed and have their and made them tion, robes, white in the blood of the Lamb." The key thought me,

These

are

which

is in the last clause.

robes" refers

They

are

The

came out

expression "washed their guilt of all sin.

freedom from the

made white

the blood of the Lamb,

holiness, which not only brings cleansing, but the atonement of snow-white purity. ardon in

all

and the

gives

both obtained through the blood of Commenting on this passage, Clarke very interesting statement when he says: white robes cannot mean the righteousness

purity

Lamb. a

"Their

are

1 6

WHAT

Christ, for this

white in His

own

HOLINESS? be washed and made This white linen is said

cannot

blood.

righteousness of the saints, chap. 19: , righteousness in which they stand before the throne therefore it is not Christ's right eousness, but it is a righteousness wrought in them by the merit of His blood, and the power of His Spirit." be the

and this is the

E E 1.

Hames,

III.

. M., Deeper Things, Chapters

Haney, Milton L., The Inheritance I . Chapters II, III, Hills,

Merritt,

Aaron

. .

9. 10.

ter

11.

and

II.

estored, ower,

Walker, Edward I

12.

Holiness

Chapters Lowry, Asbury, ossibilities of Grace, p. 0 . aul, ohn, The Way of ower, Chapter III. eid, Isaiah, Holiness ible eadings. ible uth, C. W., eadings on the Second I , . lessing, Chapters Hours with St. aul, Chap Daniel, Steele, Half -I

OOKS

Arthur, William, The Tongue of ire. Carradine, everly, Sanctification, Chapters II-

ENCE

., Sanctify Them,

Chapter

erfection ames A., Christian Sections III, . ohn Wesley, Taught by

Wood,

CHA TE The New Testament In this

chapter

. on

Holiness

shall deal with those New

Testament references in which the word holiness or its equivalent is found. We shall attempt to

discover the various implications of the word as used in the Scriptures and to arrive at the mean

ings of those passages in as exact a manner as pos sible. This does not mean that holiness is a separate experience from sanctification both terms refer to

same work of grace. The chapter is designed reveal the fact that the term is quite universally

the

used in the New Testament.

:6. reference is found in Matthew which and thirst do after they hunger righteousness: for they shall be filled." This is Our

first

" lessed

one

are

of the

eatitudes, but it is usually quoted in

experience of holiness or full Wesley interprets it as meaning to say: the holiness here describedďż˝ they shall be

connection with the salvation. "After

satisfied with it." In Clarke's comments, he says: "When the soul is awakened to a sense of its wants, and begins to hunger and thirst after righteousness or

holiness, which is its proper food,

know that

Holy Spirit, purified by partaker of that living bread, or perish everlast ingly. Now, as God never inspires a prayer but with a design to answer it, he who hungers and thirsts it

must

the

and be made

WHAT

HOLINESS?

after

the full salvation of God, may depend on and effectually blessed or satisfied, well-fed as the word implies. Strong and intense desire after any object has been, both by poets and

being speedily

represented metaphorically by hunger and righteousness spoken of here, as Clarke covers "all the blessings of the new covenant says, �all the graces of the Messiah's kingdom� a full restoration to the image of God "

orators,

thirst."

The

The are

Wesley's �The

reference is in Matthew

the

heart:

pure

comment on

sanctified.

their hearts."

tions of how

received

The

it is

there is such

this is:

They

does

verse

mere

who

when the

they

for

: .

shall

" lessed

see

God."

'The pure in heart' love God with all

not

involve the ques of holiness is

experience

statement

experience.

of the fact that

Christ

certainly

never

would have said, " lessed are the pure in heart" if it were not possible to be pure, and if there were no

who

Christians

purity.

There

heart, which

had

is such

experience

call holiness.

heart

pure

prayer of one of the disci . "That he would grant ples found in Luke 1: , 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 The

our

reference is

experience of thing as having a

the

life."

Wesley

thinks that this

means

that

we are to serve God without slavish fear, and that the substance of the prayer is in reality a promise "that we shall be always holy, always happy: that being delivered from Satan and sin, from every

WHAT

1 9

HOLINESS?

uneasy and unholy temper, we shall joyfully love and serve God, in every thought, word, and work."

Clarke

length:

meaning of the verse brought by esus Christ, following things:� 1. We are to

his idea of the

gives

"The salvation

consists in the be delivered out of the hand of our enemies, and from all that hate us so that sin shall neither have dominion over us nor existence in us. 2. We are to

worship God,

render Him that service and ad

oration which the letter and

quire. conformity 3.

spirit

of His

religion

live in holiness, a strict inward the mind of Christ� and righteousness,

We to

are to

full outward

conformity

the precepts of the

be done before God, under Gospel. the continual influence and support of His grace, and with a constant evidence of His presence and

This is

. This state is a state of true hap approbation. is fear. Sin is all cast out, holi without piness�it ness is God's in brought power upholds, and His cheers and comforts, the believing approbation heart. Thus misery is precluded, and happiness es

tablished.

long

ages, in What a

This

blessedness is to

continue

days of our life,' in all situations, and in all circumstances.

exist� 'all the

all

pity

have lived

long

without God in

the world, when so much happiness and be enjoyed in union with Him "

glory

are

Holiness is

exhibited

conformity statement must

that

once

experience which is to be righteousness in experience. In thinking of the

inward

outward life of

that we

can

serve

conclude that

Him without fear, as

long

sin in any

160

WHAT

HOLINESS?

form is in the human heart, there will naturally be fear in the presence of God but when there is an inward conformity to the will of God, there will always be found an outward conformity to the commandments of God. He said, "If ye love When this state me, keep my commandments." of grace is reached, an abject fear of God is impos sible. In

references to the ex of holiness than in any other book of the

omans

perience

New Testament.

find

It is true that these passages do

always use the word holiness, but they do give us an insight into the experience. Our first reference is a long quotation from not

omans 6:1- : "What shall

continue

forbid. any

sin,

that

grace How shall we, that

longer

us as were

therein?

bapti ed

say then? Shall we God may abound?

are

dead

sin, live

Know ye not, that so many of into esus Christ were bapti ed

into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the ather, even so we also should walk in newness of life. or if we

planted together in the likeness of shall be also in the likeness of his knowing this, that our old man is

have been

his death, resurrection:

crucified with him, that the body of sin destroyed, that henceforth we should not or he that is dead is freed from sin."

might

serve

chapter aul is trying to prove that salvation comes only Gentile and ew the Messiah and that it can be received In this

sin.

both

through only by

WHAT

161

HOLINESS?

He also attempts to show that there obligations which all professing Chris

faith in Him. certain

are

tians

must

in order

meet

live

holy

life.

principles of the Christian religion require a holy heart and life, and that there are ample provisions in the Gospel for such an ex perience. Commenting on the first verse, Clarke says: "It is very likely that these were the words of a believing Gentile, whoďż˝ having as yet received but little instruction, for he is but just brought argues that the

of his heathen state to believe in Christ esusmight imagine, from the manner in which God had magnified His mercy, in blotting out his sin on his simply believing on Christ, that, supposing he even gave way to the evil propensities of his own heart, his transgressions could do him no hurt now that he was in the favour of God." Wesley confirms this statement by stating that aul is trying to vindi cate fully the doctrine that the religion of esus out

Christ

all

saves

men

With reference

"TO DIE

to a

do with it and

wholly given

connection on

verse

with

our

ture

entire

verse

upholds thing or

Clarke

of sin.

them:

freedom from the

means

from all sin.

live to

up with

6 is

being,

guilt

this contention

them

old

or person is to be have the most intimate

Wesley's interpretation

'Our old man'ďż˝ Coeval as

strong and beautiful

depravity

and

by saying:

thing

them."

follows: and

Wesley says that it and from the power

person, is to have nothing to be totally separated from

him

the fall,

our

evil

expression for that corruption, which by nature

162

WHAT

HOLINESS?

spreads

itself over the whole man, leaving no part uninfected. This in a believer is crucified with Christ, mortified, gradually killed, by virtue of our union with him: 'that the body of sin'ďż˝All evil tempers, words, and actions, which are the mem bers of the old man, might be destroyed."

given to us in these words: " y body of sin, our old man, our wicked, and fleshly self, is to be cruci corrupt, fied that our souls may as truly be raised from a death of sin to a life of righteousness, as the body Clarke's view is

the destruction of the

of Christ

was

ascended

raised from the grave, and afterwards ut how does right hand of God.

the

this part of the metaphor apply to esus Christ? lainly and forcibly. esus Christ took on Him a

body

in the likeness of sinful flesh,

:3 and gave up that body

death alone

atonement

chap.

death through which was made for sin, and

the way laid open for the vivifying Spirit, to have the fullest access to, and the most powerful opera

tion in, the human heart. Here, the body of Christ dies that He may be a quickening Spirit to man kind. Our body of sin is destroyed by this quick ening Spirit, that henceforth we should live unto Him who died and

rose

again."

used for the old man, he discussing used "The old here, and Eph. :22, and man, says: Col. 3:9, is the same as 'the flesh with its affec and 'the body of the sins tions and lusts,' Gal. :2 In

the

term

of the flesh,' Col. 2:11 and the very same which the ewish writers term, the 'old Adam ' and which they interpret, 'evil concupiscence,' the same which

WHAT we

mean

163

HOLINESS?

by indwelling sin,

the infection of

our

rom all which nature, in consequence of the fall. is to counter of God we that the learn may design

and soul of sin, that we shall no longer serve it, no longer be its slaves. Nor shall it any more be capable of perform work and

destroy

the very

spirit

ing its essential functions than perform the functions of natural With

references

contending guilt of the past

sin

dead

men

- ,

verses

that with Christ

man

dead

life." we

body

find

can

Wesley

is freed from the

and from the power of present are from the commands of their

former masters, and that we are conformed to His death by dying to sin. Clarke asks a very vital question in reference to verse 6. "Does not this

simply mean, that the man who has received Christ esus by faith, and has been, through believing, made a partaker of the Holy Spirit, has had his old man, all his evil propensities destroyed so that he is not only justified freely from all sin, but wholly sanctified unto God?" In his argument against the old theory that it was death that freed us

from sin, Clarke says: "It is the blood of Christ that cleanses from all unrighteousness and

alone

the sanctification of on

death than his

believer is

justification.

believers do

not

cease

have

say,

they

make

only a

be said

proper more

and infidels? to

breathe.

use

no more

from sin

are

dependent

If it be said, 'the

till

they die '

such believers

of their faith

and what

not can

of the whole herd of transgressors They cease to sin, when they cease

If the Christian

religion brings

other

WHAT

HOLINESS?

to its upright followers, well wherein doth the wise differ from the ask, may for ut the whole have both one end? fool, they teaches a Gospel contrary doctrine."

privileges

than this

concluding argument

in connection with the

destruction of inbred sin is found in

omans 6:12.

reign in your mortal body, that ye should obey it in the lusts thereof." Wesley says that the body must be subject to death, "but it need not be subject to sin." Clarke gives an "Let

not

sin therefore

equally pungent analysis of the verse: "Sin is rep as a king, ruler, or tyrant, who has the desires of the mind and the members of the body under his control so that by influencing the he the governs body. Do not let sin reign, passions do not let him work that is, let him have no place, no being in your souls because wherever he is, resented

he governs, less or more: and indeed sin is not sin without this. How is sin known? y evil influences in the mind, and evil

acts

in the life.

ut do not

prove his dominion? an evil existence of Certainly, the very thought to which passion or appetite attaches itself, is a proof these influences and these

acts

that there sin has dominion for without dominion such passions could not be excited. Wherever sin is felt, there sin has dominion for sin is sin only as it works in action or passion against God. Sin cannot be a quiescent thing: if it do not work it

does It

not

talking an act

exist."

interesting

about

of sin.

the

note

principle

that of

The individual is

the sin

apostle

rather

personally

than

respon-

HOLINESS?

WHAT IS

sible for any act of sin committed by him, but he cannot be held responsible for a principle of sin which exists within him. ntil he discovers that there is

possibility

nature, there

are

passion, appetite,

getting

rid of the carnal

within him the elements of lust, and carnal desires of all kinds.

exhortation here is to see that the is eradicated by the power of Christ.

The

carnal

nature

In the fourteenth

sin shall

verse

have domion

promise

given:

" or

you: for ye are not under the law, but under grace." This grace is described by Wesley as being "the merciful dispen not

Gospel

sation of the

over

which

brings complete victory

everyone who is under the powerful influence Clarke's interpretation of the Spirit of Christ." to

of the

verse

is:

'Sin shall

not

have dominion

over

you'� God delivers you from it and if you again become subject to it, it will be the effect of your own

choice

law'� That

law

negligence. which

'Ye

are

not

under the

obedience, without

exacts

obey that condemns every trans giving power gression and every unholy thought without provid to

ing '

for the

ut under

beneficent though it

extirpation grace'� Ye

of evil

dispensation requires the

the

strictest

of God,

the

pardon

of sin.

under the merciful and

are

Gospel, that, conformity to

al the

affords sufficient power to be thus conformed and, in the death of Christ, has pro vided pardon for all that is past, and grace to help will

in every time of need." In

used:

omans 6:19 "I

speak

find the word holiness itself

after the

manner

men

because

166

WHAT

of the your

HOLINESS?

of your flesh: for as ye have yielded members servants to uncleanness and to

infirmity

iniquity

unto

members

servants

even

now

righteousness

yield

unto

your holiness."

'As ye have Wesley translates the verse to mean: and servants to uncleanness members presented your mem unto so now iniquity present your iniquity bers servants of righteousness, unto holiness'ďż˝ Iniquity (whereof uncleanness is an eminent part) is here opposed to righteousness." He then says: "And unto iniquity is the opposite of unto holiness. ighteousness here, is a conformity to the Divine

will

holiness

they

who

the whole Divine

servants

are

holiness, but they who no

farther.

according

live

because of

our

are

ighteousness

nature.

Observe

righteousness go on to servants to iniquity get is

service, because

the will of another but liberty, inclination to it and delight in it."

omans 6:22 matter

gives

the conclusion of this whole

in these words: "

now

being

made free

sin, and become servants to God, ye have fruit unto holiness, and the end everlasting your from

life."

Here

find the climactic argument of all

omans here the passages of the sixth chapter of tofore given. It is a glorious expression. Summing up a series of statements such as "free from sin," "servants to God," "fruit unto holiness," and

' ut now "everlasting life," Clarke's comment is: being made free from sin'ďż˝ As being free from righteousness is the finished character of a sinner, so being made free from sin is the finished char 'And become servacter of a genuine Christian. "

WHAT ants

service of

God'ďż˝ They one

HOLINESS?

transferred

were

from

the

they were engaged in the

that of another:

master to

freed from the slavery of sin, and service of God. ' ruit unto holiness'ďż˝ Holiness of heart was the principle and righteousness of life the fruit." of

In the first twenty-two omans we find an

most

entrancing

experience

of the sixth

experience There

manner.

argue that this holiness, because this would

verses

not

chapter

described in are

the does

those

experience not

who

describe

converted man, but of a sinner. It is very evident, however, that taking the picture as a whole, we see that a man may be delivered from the the

blight of heathen darkness to a state of grace in which he is free from all sin, is a servant of God, has fruit in his life unto holiness, and in which in the end

expect everlasting life. If this is not verified by the experience of thousands of Christians, then all argument is vain. We see here the various steps he

can

from sin taken

perience

man

until he attains the

of salvation which

faction in his life.

"holy", experience

The word

used in

brings complete

figures

speech

satis

repre of holiness, is found in omans 11:16. " or if the first fruit be holy, the lump is also

sent

the

holy and if the root be holy, so are the branches." Wesley thinks that this passage referred to the ews, and gives us the following statement concerning it: "And this will surely come to pass. ' or if the first fruits be holy, so is the lump'ďż˝ The consecration of them

was

esteemed the consecration of all.

And

WHAT

HOLINESS?

the conversion of a few ews is an earnest of the conversion of all the rest. 'And if the root be holy' ďż˝The patriarchs from whom they spring, surely God will at length make their descendants also holy." so

Clarke goes into the first fruit be

fruits

blessing

God

have

now

means

pledges that process of time, admit the whole ewish His favour again, so that they shall

embraced

God will, in nation into

constitute

holy

holy'ďż˝ As

the

upon the rest, so the conversion of Abra the true faith, and the several ews who

ham

'If the

was

' or if explanation: the consecrating the of drawing down His "

fuller

in this

are

part of the visible Church of Christ.

root

Christianity,

holy,

verse

so are

the branches'ďż˝ The word

be taken in that

sense

which

frequently in the Old and New Testaments, vi ., consecrated, set apart to sacred uses. It must not be forgotten that the first converts to Christ it has

from among the ews these formed the root of the Christian Church: these were holy, consecrated to God, and those who among the Gentiles were

were

converted

their

means

but the chief reference is

were

ewish people, Abraham, Isaac, as

these

were

devoted

His covenant, all their

still

have

belief, these these

and

acob

and,

root to

the

the branches also, still remain:

blessings

they the

though because of their obstinate un blessings are suspended, as they cannot, the ground of the old covenant, enjoy on blessings but through faith: for it was when

covenant

even

certain title

consecrated

God and received into

posterity,

the descendants from that

also

the ancestors of the

WHAT

169

HOLINESS?

Abraham believed God that it was accounted to righteousness and thus he became an heir of the righteousness which is by faith." him for

Although this the blessings

the

covenant

meaning sense

it is

applies

reference

particularly through

which could be claimed

of the

speaking

of consecration

although

and

ews,

in its direct

of the word holiness in the the

service of God, it is easy perience is not only for

setting apart see

the

that such

ewish of any day.

for the an

converts

We have day but for all converts that where the word holiness noted refers already to being set apart for sacred use in a very specific sense, it always carries with it the meaning of purity and cleansing. This is evident from the fact that God could not use an unholy vessel with which to perform a holy task.

aul's

aul exhorts the a

living, holy,

"I beseech you

and

omans to present their bodies acceptable sacrifice unto God.

therefore, brethren, by the mercies

of God, that ye present your bodies a living sac rifice, holy, acceptable unto God, which is your

( om. 12:1.)

reasonable service." to

both

tians. as

This

was

written

ews and Gentiles among the oman Chris It is an appeal for them to present themselves

sacrifices, dead

sin, in order that they may

be made alive unto holiness and be God for Christian service.

bodies, Clarke says,

bringing offering picked

sacrifices

acceptable to The presenting of the metaphor taken from

the altar of God.

The person the choicest of his flock, brought it to the altar, and presented it there as an atoneto

out

1 0

WHAT

HOLINESS?

merit for his sin. They are exhorted to give them selves up in the spirit of sacrifice to be as wholly the Lord's property as the whole burnt offering no part being devoted to any other use." The word holiness is used in connection with

was,

this sacrificial act.

This is

true

conception

the type of sacrifice which God demands. must be an unreserved yielding of self and

There

com

plete cleansing by the Holy Spirit to bring about acceptability to God in holiness. The result of this type of experience is stated in the following "And be

verse:

not

conformed

this world:

but

be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable,

perfect, Wesley says, and nor

will of God."

non-conformity, judgment, spirit, condition prevails, there The

be "neither in

behaviour." When this

neglecting of the will of God, nor the complete following of one's own will, but there will be a yielding and obedience to the will of God which is in itself good and acceptable to Him. will be

Corinthians 3:1

find this

statement:

"If any man defile the temple of God, him shall God destroy: for the temple of God is holy, which

ye are." Clarke gives an insight into this in these words: "If any man injure, corrupt, destroy the Church of God by false doctrine,

temple verse or

God will destroy himďż˝ will take away his part out of the book of life. This refers to him who wilfully mistaken man shall opposes the truth the erring, the obstinate but opposer shall be barely escape

destroyed."

The statement that is of

particular

in-

WHAT terest to us

is that the

1 1

HOLINESS?

temple

of God is

holy.

This

which is the real Christian, is the spiritual habitation of God on earth. In other words God

temple,

exhibits

Himself

through

the

lives

and

spiritual

He indwells the Chris

characters of His followers.

tian heart. The very fact that we are His habita tions indicates that we must be pure and clean. God

dwell

cannot

where

sin rules,

nor

can

condone sin in the lives of those who follow His commandments. The

facts

two

are

and inconsistent.

necessity

entirely contrary

Holiness of life is, therefore, a if God is to have intimate fellowship with

us.

In 1 Corinthians 1 :3

of holiness

the

apostle gives

in the heart in these words:

the result "Awake

righteousness, and sin not: for some have not the knowledge of God: I speak this to your shame." Wesley and Clarke give us practically the same thoughts on this passage. Wesley's comment is a to

exclamation full of Shake off 'To your lethargy apostolical majesty. righteousness'� Which flows from the true knowl little

fuller:

'Awake'�An

of God, and implies that your whole soul be broad awake 'and sin not'� That is, and ye will not sin. Sin supposes drowsiness of soul. There is need to press this for some among you have not

edge

knowledge knowledge they

the

concerns

� or

them

nothing

all

their

boasted

most totally ignorant this to speak your shame' more shameful than sleepy ignorance

God� With

are

of what it

know. 'I

of God, and of the word and works of God in these especially, considering the advantages they

1 2

WHAT

enjoyed."

had

HOLINESS?

The heart of the

verse, as

applies

holiness, is in the expression "sin not". God proposes to save us from all known sin, and if we to

are

righteous, there will be no voluntary act of sin. deeper implication is that there is a right

The

eousness

which also

removes

proclivity

the

sin.

fact

knowledge presupposes not permissible for the Christian believer. We find the next promise in 2 Corinthians :1: therefore these "Having promises, dearly beloved,

true

the

God

that sin is

let

cleanse ourselves from all filthiness of the

spirit, perfecting holiness in the fear of Wesley interprets this to mean that we are to be cleansed from all pollution of the fleshďż˝all outward sin, and all pollution of the spiritďż˝ all inward sin. He says that to perfect holiness is to carry it to the highest peak of spiritual living. The loving fear of God is the sure foundation of all flesh and God."

holiness. The

statements

from all

in reference

cleansing ourselves spirit, Clarke

filthiness of the flesh and

says, mean to avoid all outward occasions of sin He says that as well as all inward desire to sin. in fear of the the Lord means holiness perfecting

mind of Christ brought into the is This the soul. grand object of a genuine means of The Christian's pursuit. accomplishing 1. this are, esisting and avoiding sin, in all

"getting

the whole

inviting

and

displeasure,

and

its

seducing

forms.

Setting

the

our eyes, that we may dread His abhor whatever might excite it,

fear of God before

and whatever

might provoke

Him to withhold His

WHAT manna

from

there is

our

1 3

HOLINESS?

We see, therefore,

mouth.

that

strong and orthodox sense in which we cleanse ourselves from all filthiness of the flesh may and of the spirit, and thus perfect holiness in the a

fear of God." This

is very direct and easy to comprehend. preparation for the perfection of holiness

verse

The basic

getting

spirit. living in things, perfect

rid of all filthiness of the flesh and

It stands to

reason

that the

man

who is

sin cannot, in "the very nature of holiness in the fear of the Lord but the

man

who

that is, he who voluntarily himself of sin ceases to commit sin, is placing himself where he

rids can

sin out

Since holiness and yield and be cast

reach the holiness of God.

are

antithetical, the

before the other

one

can

must

the Christian and

enter

become effective in his life. One

ing

the

"holy"

word

strongest

is used is in hath

chosen

statements

Ephesians us

which

1: .

him

the

"Accord

before

the

foundation of the world, that we should be holy and without blame before him in love." Clarke's comment

hath chosen

this is sufficient: us

'According

in him'ďż˝ As He has decreed from

beginning of the world, and has kept in view from the commencement of the religious system

the

ews, (which bring us Gentiles

of the

phrase sometimes means,) to the knowledge of this glo to rious state of salvation by Christ esus. The ews considered themselves an elect or chosen people, and wished to monopoli e the whole of the Divine The apostle here shows love and beneficence, the

WHAT

HOLINESS?

that God had the Gentiles plation of His mercy and

much in the contem as He had the

goodness Gospel, now so freely dispensed to them, were the proof that God has thus chosen them, and that His end in giving them the Gospel was the same which He had in view by giving the law to the ews, vi ., that they might be holy and without blame before Him. And as His object was the same in respect to them both, they should consider that, as He loved them, so they should love one another God having provided for each the same blessings, they should therefore be holyďż˝fully separated from earth and sin, and consecrated to God and without blameďż˝ having no nor spot imperfection, their inward holiness with their outward consecration. The agreeing words are a metaphor taken from the perfect and immaculate sacrifices which the law required the ut as love is people to bring to the altar of God. the fulfilling of the law, and love the fountain ews

and the

blessings

of the

whence their salvation flowed, therefore love must fill their hearts towards God and each other, and love must be the motive and end of all their words

and works."

indicate the experience is received, but the fact that it is to be received cannot be denied. As the ews could not claim the full bene fits of Christianity for themselves alone, neither can any sect of believers claim a type of religious experience peculiar to themselves. We serve a God who had His plans laid before the foundation of We

see

method

that this statement does the time when the

not

WHAT the world

planned holy, no

HOLINESS?

that is, before we ever were created. that the people of His creation should

matter of what race or sect, age or clime. God is the same the religion He demands of us is the same and the consequences of our ac

ceptance We

the

are

new

eousness

rejection

exhorted in

man,

same.

God.

meaning

holiness, and the

imply

in the very Clarke considers the new man here as

nature, which

the mind

the

"put on right Wesley interprets the

universal

mean

words "after God"

image of

Ephesians

are

which after God is created in

and true holiness."

"new man"

as a new

of His demands

through

with the

renewing of Holy Spirit. interpreta of man in righteousness and man was re-created in right comes

the

His

tion of the creation true holiness is that eousness and the truth of holiness. The verse is an allusion to the creation of man, and indicates

that, since

created in God's own image, is to be re-created in the image spiritual of God, which is in reality in the image of holiness.

the

man

was

man

The likeness of the Divine

eing

be traced

upon man's soul so that the grace of God wrought in his heart may be indicated as surely as it was in

Adam.

Holiness in the life of an individual is not more necessary than holiness in the life of the Church. In Ephesians :2 we read the purpose of the plan

Gospel:ďż˝ "That he might present it to himself glorious church, not having spot, or wrinkle, or any such thing but that it should be holy and without blemish." Wesley describes this type of

of the a

1 6

WHAT

HOLINESS?

being "all-glorious within, not having impurity from any sin, or wrinkleďż˝ Of deformity from any decay." Clarke writes that this glorious church is in every way splendid and honor able because it is pure and holy. "Not having spot

church

spotďż˝ Of

wrinkle" is

indication of

blemish

the

the garment, no mark of decay or spots sickness or decrepitude. So the whole heart and

face, life

are

perfect.

holy

in every sense pure, clean, and further: "Now it was for this

says purpose that Christ gave Himself for the Church and for this purpose He continued the different ordinances which He has appointed and, partic ularly, the preaching of the Wordďż˝ the doctrine of reconciliation through faith in His blood. And it

purification is to take presented at the day of

is in this life that all this

for

place judgment

shall be

none

Him who has not here been sanctified, cleansed, washed, made, glorious, having no spot, wrinkle, blemish, nor any such thing. How vain is the

the

pretension

true

Church

not

while

full

be members of

spots,

wrinkles,

such things fondly sup that their holiness is in their surety, because

blemishes, and

posing

of multitudes

MANY

in themselves "

2:1 we find the words "'blame "without rebuke." "That ye and less," "harmless," and blameless harmless, the sons of God, may be midst of a crooked and the in without rebuke, In

hilippians

perverse nation, among whom ye shine as lights in the world." The meaning is that there is an experience in which we can be blameless before

WHAT

HOLINESS?

God. This will cause us to show by our holy conduct that we are partakers of the Divine nature and that

we can no

live such lives of holiness that there

just charge

transgression

made

against

can

us.

We find a similar expression in Colossians 1:22. "In the body of his flesh through death, to present

you holy and unblameable and unreproveable in his sight." The idea of holiness is linked up with that of blamelessness.

The thought is that Christ body of his flesh through death, to present you holy and unblameable and unreprove able in his sight." Wesley's comment is: ' y the of his flesh'� So from His body distinguished body, the Church. The body here denotes His entire manhood 'through death'� Whereby He purchased the reconciliation which we receive by faith 'to present you'� The very end of that reconciliation 'holy'� Toward God 'spotless'� In yourselves 'un reproveable'� As to your neighbour." came

"in the

'In the body of Clarke goes into more detail. his flesh'� y Christ's assumption of a human body, and dying for man, He has made an atonement for "

sin, through which

men

become reconciled to God

'To present you holy'� Having your sin. ' nblameable'� Having

and to each other.

saved you from filled you with His

Spirit,

and written His law in

your hearts, so that His love, shed abroad in your hearts, becomes the principle and motive to every action. The tree therefore being good, the fruit

unreproveable'� or, being filled love, joy, peace, meekness, gentleness, and goodness, against these there is no law and as they is also

with

good.

'And

WHAT called

HOLINESS?

love God with all their selves, the spirit design of the law was fulfilled in them, for love is the fulfilling of the law. 'In his sight'ďż˝ At the day of judgment. None can enjoy heaven who have not been reconciled to God here,

were

whole

and

and shown forth the fruits of that reconciliation in being made holy and unblameable, that, when

they

come to be judged, they may be unreproveable." The lesson from these two Scriptures is to the effect that a life of holiness is one that is unblame able and irreproachable before God. This does

not mean

will

that he who has the

experience

of holiness

be blamed, and will escape the reproof of the men of the world but it does mean that there is a life hid with Christ in God in which there is not

condemnation. There is a. life of love and perfect unison between God and His children. no

We find

interesting expression

in Colossians

3:9, 10 by which we are exhorted to put off the old man and to put on the new man. "Lie not one to another, seeing that ye have put off the old man with his deeds and have put on the new man,

which is renewed in knowledge after the image of him that created him." The comments on the sixth chapter of omans will apply in this case. (See

page 160.) inbred sin. man

in the

The old

man

is the carnal nature

This exhortation is

image

put

of Him that created

noted that God made

us.

in His

the

new

We have

already image, the image of true holiness. (See Ephesians :23, 2 .) Commenting on the "old man," Clarke says: "Thus, then, man is made by his Creator, not acman

own

WHAT

cording to the image or likeness of any but according to his own the image of And

the Divine

fashions, be

must

qualities produced. Hence

alone the

and the

knowledge spiritual to

apostle, interpreting image in which

which

are

be remade,

must

knowledge, righteousness, knowledge referred to is

wisdom.

which

rightly

might righteousness

with God.

contacts

true

experience

The

which

which the Christian alone obtains

his

referred the

holiness."

true

being,

the Creator. those

are

the words of Moses, says that the man was made, and in which he

consists

other

exist in forms

nature cannot

moral

made anew,

1 9

HOLINESS?

The

comes

with

conversion

through

related to God

be is in

the

of repentance. The holiness is the condition of the heart which has been purged from the carnal act

nature

and filled with the

Holy

Ghost.

aul says in 1 Thessalonians 3:13: "To the end he may establish your hearts unblameable in holiness before God, even our ather, at the coming of our Lord esus Christ with all his saints." Here we find

again less

the

before

thought God.

that holiness makes

The

point

that

interests

blame us

particular is the fact that it is the purpose of the Gospel, through the efficacious sacrifice of Christ, to

establish

Clarke

our

explains

hearts

it in the

holiness

before

following

words:

God.

'To

may establish your hearts'ďż˝ Without love to God and man, there can be no establishment

the

end

religion of Christ. It is love that produces both solidity and continuance. And, as love is the fulfilling of the law, he who is filled with love is in the

1 0

WHAT

HOLINESS?

unblameable in holiness for he who has the love of God in him is a partaker of the Divine nature, for God is love." This Scripture not only means that

we are

ness

the

but it

be established unblameable in holi particular time that Christ shall come, to

means that only those whose hearts are es tablished in holiness now will be able to bear the strict scrutiny of the God of justice. It will take

just

such

experience God hath

not

there is

the interest of God

called

One

comprehension tively. To do

hath called unto

have

most

unto

man.

uncleanness, but

the

" or

unto

best ways to get a clear of this passage is to state it posi of the

would make it read: " or God

unto

holiness,"

cleanness of heart." are

direct

concerning

of holiness in the heart of

holiness."

holiness

Thessalonians

statement as to

ready for the coming subsequent judgment of the Lord.

condition

of Christ and the

in direct

"God hath called

opposition

see

that sin and

both in the mind

of God and in the heart of the individual. The two cannot exist together in either case. The pur pose of God is to lift us out of the realm of sin, and to cause us to enter into a life of holiness

utterly pleasing to Him. A reference in 2 Timothy 2:22 gives this state ment: " lee also youthful lusts: but follow right eousness, faith, charity, peace, with them that call The term "pure on the Lord out of a pure heart." heart" refers to the experience of holiness, of course. The exhortation to "follow righteousness, faith, charity, peace, with them that call upon the Lord" which will be

WHAT is

HOLINESS?

request for unity with all

apostle

urging

that

true

flee

not

1 1

believers. The only from all

sinful desires, but those youthful lusts of private ambition and power which men seek especially in their youth. The young man to whom it was ad dressed was Timothy, at that time between thirty and forty years of age. It has been said that ambition

and love of power prevail in one's life at this time aul just as carnal pleasures hold sway in youth. is very anxious that this young preacherďż˝ his son in the

Gospelďż˝ might

pure heart. named is in

have the

gracious experience

The exhortation

reality

follow the graces on the part of

injunction

apostle to flee from sin and to pursue what is just, holy, and right. The promptings for this urge, the

of course, cause out

must

come

of the heart

from the inner nature, be the issues of life. nless

are

the heart is made pure, it will be pure desires to spring from it.

impossible

for

nto the pure all things we read: " them that are defiled and un but unto are pure: believing is nothing pure but even their mind and conscience is defiled." The particular reference In Titus 1:1

to the kind of meat that should be used by nder the Mosaic law there was a dis Christians. tinction between clean and unclean meats, but

here is

under the New Testament law this was done away with, at least as far as ceremonial worship and service were concerned. The real point at issue is that to the impure and unbelieving nothing is

pure. In other words, true faith.

nothing

can

be clean without

1 2

WHAT

Clarke's "

HOLINESS?

comment

enlightening

and

point:

the

nto the pure all things are pure'ďż˝ This appears have been spoken in reference to the ewish

distinctions of clean and unclean meats. To the genuine Christian every kind of meat proper for human nourishment is pure, is lawful and may be used without scruple. This our Lord had long before decided." The purity mentioned in this verse

refers

purified by

purity

the

faith.

of those whose hearts

baptism

When the

of the

are

Holy

carnal desires, then the promptings of the heart come from motives that are pure and

Ghost

removes

undefiled.

True

worship

under

these

conditions,

therefore, will not consist in the ceremonial wash ings and eating, nor in refraining from certain

things,

worshiping God with a religion depends not upon outward altogether, but upon the inner prompt

but will consist in

pure love. True appearances ings of the soul. The

reference

remaineth therefore This short

apostle

sentence

tells

Hebrews

is rest

indicates

the

"There

:9.

people

of God."

beautiful story. The condition of the

unsettled

Israelites in slavery, of their being led from that condition by the great Moses, and of their entrance romised Land. He portrays the Israelites into the resting from their struggles and weary labors after a long period of fluctuation in faith and experience, and entering a country of rest and peace. So it is with

the

Christian who

contentment

These

are

comes

into

the

abiding

of entire sanctification.

Clarke's remarks

this

verse:

'There

WHAT remaineth therefore �It

IS a

HOLINESS?

1 3

people

of God,'

rest

the

The rest of the Sabbath it was not, The rest in the promised land, for the 2. 1.

was

not,

wrote long after the days of oshua there fore there is another rest, a state of blessedness, for the people of God and this is the Gospel, the blessings it procures and communicates, and the

psalmist

glory which it prepares for, and has prom ised to, genuine believers. There are two words in this chapter which we indifferently translate, rest, the first signifying a cessation from labour, so that the weary body is rested and refreshed the second meaning, not only a rest from labour, but a religious rest a rest of a sacred kind, of which both soul and body partake. This is true, whether we understand the rest as referring to Gospel blessings, or to eternal felicity or both." eternal

to "follow 12:1 are exhorted in Hebrews without which and with all men, holiness, peace comment is no man shall see the Lord." Wesley's

follows:

second

' ollow

branch

the

peace

with

all

exhortation

men'�This

concerns

our

third, God. 'And holiness'� The neighbours: not following after all holiness, is the direct way to the

fall into sin of every kind." ollowing peace with men means that there should be a good under

all

standing between both ews and Gentiles. Con cerning the holiness mentioned here, Clarke says that it 'no

"state of continual sanctification, purity and detachment and sanctity

means

that life man

shall

see

the Lord'� shall

never

presence in the world of blessedness.

'To

enjoy see

His

God,'

WHAT

HOLINESS?

in the Hebrew phrase, is to enjoy Him and without holiness of heart and life this is impossible. No soul can be fit for heaven that has not suitable dispositions for the place."

The

next verse

preceding

in Hebrews is the climax to the

"Looking diligently, lest any man fail of the grace of God lest any root of bitterness springing up trouble you, and thereby many be defiled." Wesley speaks of the root of bitterness one:

consisting "of envy, anger, suspicion, springing up, destroy the sweet peace lest any, not following after holiness, fall into fornication or profaneness. In general, any corruption, either in doctrine or practice, is a root of bitterness, and may pollute many." as

opinion, "a root of bitterness signifies poisonous plant. The Hebrews call every species of poison a bitter, and with considerable propriety, as most plants are poisonous in proportion to the quantum of the bitter principle they possess. The root of bitterness is here used metaphorically for a bad man, or a man holding unsound doctrines, and endeavouring to spread them in the Church. 'Trouble you'ďż˝ This alludes to the effects of poison taken into the body: the whole animal system is disturbed sometimes violent retchings, great dis turbances through the whole alimentary canal, together with the most fatal changes in the whole sanguineous system, are the consequences of poison The blood itself taken into the stomach. (the of life) becomes putrescent under God, principle, and probably to this the intelligent apostle alludes In Clarke's

WHAT

HOLINESS?

when he says, 'and thereby many be defiled, rupted or contaminated.'

cor

he which hath called you is manner of conversation

ye holy is written, e ye holy for I of this, Clarke says: "God is in all

holy,

because it

holy." Speaking holy, and He calls

upon all who believe in Him to imitate His holiness and the reason why they should be holy is, that

holy." Some would looked upon only as an ideal, hope to attain unto the high

God who has called them is

say that God and that we standards these

can

cannot

up by His moral character but in references we have: first, a command

set

two

second, an exhortation to the same type of perfection in holiness, which is indicated in the character of God. It must be admitted, however, that if one is to

reach this ideal

ability,

his

through

own

attainment

it would be absurd to think that the

but when

or ex

practical experience comes through the baptism with the Holy Ghost, he can be assured that as God has, through the Holy Spirit, such a great and permanent wealth of spiritual resources the attainment of the experience is not only possible but practical, and hortations

are

one

reali es that

the

therefore urgent.

gives

the

eter 2: : "Ye also,

up Christ." tian

high point

perfection lively stones, are built a spiritual house, an holy priesthood, to offer spiritual sacrifices, acceptable to God by esus

eter in 1

This is the

experience.

We are,

of Christian

bonum of all Chris

summum

ought

Christian

people,

holy priesthood.

build up

spir-

1 6

WHAT

HOLINESS?

itual house.

All the sacrifices which

God

purified

must

Him.

Such

Christian graces

from

perience.

Commenting

offer

this passage, Wesley says: 'Ye' stones� Alive to God living through "

� elievers, as Him, 'are built up'� In union with each other

spiritual

they acceptable possible only when all a holy heart and ex

situation is come

will be

before

house'�

eing spiritual yourselves, and a habitation of God through the Spirit 'a holy priest hood'� Consecrated to God, and holy as He is holy 'to offer up'� Your souls and bodies with all your thoughts, words, and actions, as spiritual sacrifices to God." Clarke thinks that this is

the Church of Christ with

metaphor comparing household.

He says of individual

that a household, family, composed members and they must have a place of residence. is

Christian family, daughters of God. "And as all the stones� sons and daughters, that constitute the spiritual building are made partakers of the life of Christ, consequently, they may with great propriety be called living stones, that is, sons and daughters of God, who live by Christ esus, because He lives in them. .Every stone� son and daughter, being a spiritual sacrificer or priest, they all offer up praise and thanksgiving to God through Christ and such sacrifices, being offered up in the name and through the merit of His Son, are all acceptable in His sight." eter 3:11: An interesting reference is found in 2 The

spiritual house composed of

and is

holy

is the

the

and

sons

WHAT

HOLINESS?

then that all these things shall be dis manner of persons ought ye to be in what solved, all holy conversation and godliness?" The allusion

"Seeing

that

that shall

things

the

concerns

the

dissolved,

God who

same

doubt,

thought is made these things and in their places has the

the heavens and the earth.

The

whose power holds them authority to bring about their dissolution and

ovation we

restriction

without

worship

such

God

limitation.

this,

are

ren

Since

exhorted

godliness. Clarke interesting comment when he says: "They will all be separated, all decomposed but none of them destroyed. And as they are the original matter out of which God formed the terraqueous globe, consequently they may enter again into the compo sition of a new system and therefore the apostle

walk before Him in holiness and

gives

says, ver. 1 : 'we look for new heavens and a new earth'ďż˝ the others being decomposed, a new system is to be formed out of their materials. There is a

philosophic propriety in the words apostle in describing this most awful event."

wonderful

of the This is

God will

definite never

mentioned but the

answer to

destroy

the earth.

destruction

not

breaking

those who contend that

down of

one

The dissolution

physical

matter,

system in order

up another. The implication is that only those who walk in holiness and who live godly and useful

set

lives

can

contemplate

with

hearts this awful power ness

not

only brings

confidence in God.

rest

joy and peace in their the part of God. Holi and peace, but a calm

WHAT The climax of the

HOLINESS?

apostle's

statement

is found in

2 eter 3:12 and 1 : "Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall

melt

with

loved, seeing

fervent

that

heat.

look

for

.Wherefore,

such

things,

diligent that ye may be found of him in peace, without spot, and blameless." Commenting on this,

following statement: 'Seeing that ye look for such things'� As ye profess that such a state of things shall take place, and have the ex pectation of enjoying the blessedness of it, be diligent Clarke makes the

in the use of every means and influence of grace, that ye may be found of Him�the Lord esus, the udge of quick and dead, without spot�any con

tagion of sin in your souls, and 'blameless'� being not only holy and innocent, but useful in your lives." We

see

here that the writer refers to the

coming

of the Lord, the dissolution of the earth, and the breaking down of material things, to show us the

necessity

walking before God in such a way holy, that our conversation

lives will be

our

that

will

be pure, that there may be peace in our hearts, and that we may be without spot or blame. Note that all of these statements refer to an inner condition. The of

only

man

one

which has

is that

and this does

not

one

do with the

referring

refer

to man.

judgment being blameless, In reality, it speaks

of the blamelessness with which God views us when He knows that within we are pure and holy. Our final reference is 1 light, as he is in the

in the

ohn 1: . " ut if we walk light, we have fellowship

WHAT

HOLINESS?

1 9

with another, and the blood of esus Christ his us from all sin." Here is a positive statement that the blood of esus Christ can cleanse a human heart from all sin. Commenting on this one

Son cleanseth

' ut if we walk in the light' passage, Wesley says: �In all holiness, as God is (a deeper word than walk and more worthy of God) 'in the light'� Then "

truly

say, 'we have fellowship one with We who have seen and you who have not seen, do alike enjoy that fellowship with God the invitation of God being the only sure proof

may another.' we

having fellowship with Him. 'And the blood esus Christ his Son'� with the grace purchased thereby 'cleanseth us from all sin'� oth original and actual, taking away all the guilt and all the power."

our

equally striking: light'� if having received

Clarke's comment is

the prin we walk in the ciple of holiness from Him, we live a holy and righteous life, deriving continual light, power and life from Him, then we have fellowship one with

another, that is,

have communion with God, and us. This

God condescends to hold communion with

appears to be the intention of the apostle and so he was understood by some versions and MSS. which instead of with each other have with him.

who

are

deeply experienced

in divine

with God and God with them.

Those

things

con

ohn figure God and a holy heart are in con correspondence. 'The blood of esus Christ' �the meritorious efficacy of His passion and death has purged our conscience from dead works and verse

says is tinual

What

190

WHAT

HOLINESS?

cleanseth us, continues to cleanse us, i. e., keep clean what it has made clean, for it requires the same merit and energy to preserve holiness in the soul of man as to produce it, or, as several MSS. and some

who

versions read, will cleanse already justified, and

speaking of those expecting full being cleansed from

are

redemption

are

in His blood. And all sin is what every believer should look for, what he has a right to expect and what he musfhave in

this life, in order to be prepared Christ is not a partial Saviour, He

his God.

to meet saves to

the utter

most, and He cleanses from ALL SIN."

One of the best ways to understand this reference simplicity is to read verses to 10, beginning with the last and going to the first, rather than in

in its

following

we are

the

usual

sinners

verse

and the fact of

order.

erse

shows

that

9 shows the need of confession

forgiveness

convinces

verse

of inbred sin verse shows the process by which we may be cleansed from that inbred sin. erse 6

explains why

cannot

in the darkness of sin. is

light

walk with God and live

erse

declares that God

holiness and that there is

sin

dark

erse is the climactic point of about Him. experience of full salvation, showing that when we have the experience, and only when we have it, can our joy be made full. These verses inversely read as follows: (10) "If we say we have not sinned, we make him a liar, and his word is not in us. (9) If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. ( ) If we say that we have no sin, ness

the

WHAT we

191

HOLINESS?

deceive ourselves, and the truth is not in us. ut if we walk in the light, as he is in the

( ) light,

we have fellowship one with another, and the blood of esus Christ his Son cleanseth us from all sin. (6) If we say that we have fellowship with

him, and walk in darkness,

lie, and do

not

the

truth. ( ) This then is the message which we have heard of him, and declare unto you, that God is

light, and in him is no darkness at all. ( ) And these things write we unto you, that your joy may be full." E E 1.

2. 3. .

. . 9. 10. 11.

12.

OOKS

Arthur, William, The Tongue of ire. Coward, S. L. C, Entire Sanctification from . 1 39 to 1900, p. olsom, ohn D., The Holy Spirit our Helper,

Chapter I. Huntington, D. ter

ENCE

W. C, Sin and

Holiness, Chap

Lowry, Asbury, ossibilities of Grace, p. 2 0. Mudge, . A., The erfect Life in Experience

and Doctrine, Chapter III. Murray, Andrew, Holy in Christ. earse, Mark Guy, Thoughts on Holiness, Chapters III, , I. eck, esse T., The Central Idea of Christianity,

Chapter

eid, Isaiah, Holiness ible eadings. ible uth, C. W., eadings on the Second

lessing,

Steele, Daniel, Half Hours with St ter

III.

aul.

Chap

192 13. 1 .

WHAT

HOLINESS?

Wilson, George W., Truths as I Have Seen Them, Chapter I . Wood, ames A., Christian erfection as Taught by ohn Wesley, Section I.

CHA TE

New Testament Terms Implying the

Necessity

Holiness

position in the selection of the passages of Scripture thus far to group them as near ly as possible around the significant word found It has been

in them.

our

The words used have been

sanctification,

holiness, the baptism with the Holy Ghost, and those

of like

this

nature.

chapter

shall

not

thinking Scripture verse quoted, as of the implication of the passage, reali ing, of course, that the whole idea is to see the fullest meaning of these Scriptures as they relate to the experience and doctrine of holiness. so

much of the

term

used in the

The first one thus used is found in 1 Corinthians 13:1. "Though I speak with the tongues of men and of angels, and have not charity, I am become

sounding brass, or a tinkling cymbal." significant word here is "charity" or "love".

The

With

out love, which is born of a pure heart, no matter what the outward manifestation of Christianity may

be, God will It is

not

interesting

pleased

note

with

us.

that this whole

chapter

is based upon the last verse of the twelfth chapter of 1 Corinthians in which the apostle promises to

show

excellent way than that described in chapter. He then proceeds in the thir

us a more

the twelfth

teenth

chapter

show that within themselves 193

gifts

WHAT

and graces are shows also that

HOLINESS?

nothing

of God.

sight

in the

matter

what the talents

the

of those talents may be, there can be no real abiding efficacy in them unless they are prompted by this all-important thing of perfect love. use

Clarke

gives the high point of the argument of apostle that even though we could understand all mysteries, that would mean nothing to us with out love. He says: "The meaning of all the types and figures in the Old Testament, and all the un explored secrets of nature 'and all knowledge'� every human art and science and 'though I have the

all faith'� Such miraculous faith me even to remove

discernment the

things

greatest difficulties,

this love

motive

God and

of all

given nothing'� nothing of God, nothing in which

mountains

sacred

are

mankind."

The thirteenth

arraignment

that

'and

man,

have

would enable

had such

the

gives even

suffers

charity'� principle and

conduct, the characteristics of

following verses 'I am myself, nothing in the sight the Church, and good for nothing

the

chapter

human our

solve

not

gifts,

Corinthians graces,

motives, and powers before the bar of

for God and for

powerful

could

fellow-men.

loses

attributes,

perfect

It is not what

love one

sacrifices for Christ, or counts most in the

thinks about Him, that

perfect judgment � it is the motive nless that motive that prompts all of these gifts. a heart that is filled with of out perfect love springs balance of God's

WHAT for God and for

HOLINESS?

fellow-men, then all

our

is in vain. In this

love.

chapter must

these attributes

boasts

provoked, her

own,

hopes,

some

ideals and

Note them: love is

envy,

find

be careful to

willing

not

and

happy

endures.

greatest of all:

things

the The

perfect

love

distinguish as practical

perfect

between realities.

suffer, is kind, has

human

follows the Golden is

attributes of

power,

ule in

easily seeking not not

truth, bears, believes, final never

characteristic fails.

All other

may give way, but perfect love holds on to holds on to faith, stands true, and abides in God, faith and hope. Is it

possible

have such

experience? Again

of grace were dependent wholly upon human endeavor or upon frail human will power, it would not be possible but in Christ we must

find

ment

state

that if this

strength

gift

and power which make the attain entirely possible and prac

of these attributes

tical.

It is

ment

in the

that there may be degrees of attain practice of perfect love, but there are

true

no degrees in the motive of perfect love. Our reaching the goal may depend to a large extent upon our teaching, our environment, our knowledge of the Scriptures, and the help or hindrances we re ut when the Holy ceive from those about us. in to sanctify the heart, He not only comes Spirit expurgates the carnal principle of sin, but estab lishes within, the basic purity of heart motivated by perfect love. This in essence is the love the apostle is speaking of in this chapter.

WHAT

196

HOLINESS?

In 2 Corinthians 1:21 and 22

"Now he which stablisheth

and hath anointed us, is God us, and given the earnest of the

find these words:

with you in Christ, who hath also sealed

Spirit

our

"Stablisheth," "anointed" and "sealed" words

cant

when

applied

are

Christian

hearts."

signifi

believers.

eferring to the word "anointed", Wesley says that it is "with the oil of gladness, with joy in the Holy Ghost, thereby giving

strength

suffer His will." Clarke says: us'� Stamping His image on

ing

and

the

sealing

earnest

between

of his

earnest

His

us as

our

own

both

do and

hearts, thus mark

property: 'and giving

Spirit'� There is pledge. paid completed.

and

'Who also hath sealed

be restored when the debt is

difference

pledge

but

earnest

taken away, but Such an earnest is the Spirit. The first fruits of it we have, om. :23. And we wait for all the fulness." is

not

expression used in Ephesians 3:19 nothing less than the experience of holiness. The apostle says, "And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God." Wesley There is

which

can

comments

mean

follows:

"This

only

know, that

of Christ surpasses all knowledge, 'that filled'�Which is the sum of all, 'with all be ye may the fulness of God'�With all His light, love, wisdom, the

love

holiness, power, and glory. A perfection far beyond a

bare freedom from sin."

Clarke goes into further detail concerning the love of Christ: " ut how can the love of Christ,

which

passeth knowledge,

be known?

Many

have

laboured If

reconcile

this

take the verb in

HOLINESS?

WHAT

seeming

contradiction.

in which it is fre

sense

quently

used in the New Testament, acknowledge, or acknowledge with

approve,

approbation,

gnosis, to signify comprehension, then the dif ficulty will be partly removed: 'That ye may acknowledge, approve, and publicly acknowledge, that love of God which surpasseth knowledge.' We can acknowledge and approve of that which surpasses our comprehension. We cannot compre and

hend God: yet

know that He is approve Him. In like manner, comprehend the immensity of

can

of, love, adore, and

though

cannot

serve

the love of Christ, yet we know that He has loved us, and washed us from our sins in His own blood and

said

approve of, and Lord and Saviour.

only

edge."

acknowledge, In this

Him

our

may be know the love of Christ that passeth knowl sense

expression of this verse, however, is Commenting on this, Clarke at length: 'That ye might be filled with explains all the fulness of God.' Among all the great sayings The main

the

last clause.

in this prayer, this is the greatest. To be ILLED with God is a great thing to be filled with the LNESS of God is still greater ALL the fulness of God

with

the

sense

and confounds the

but to be filled

utterly bewilders

understanding.

Most

people, quoting these words, endeavour to correct or explain the apostle, by adding the word com in

municable but this is

impertinent.

The

apostle

idle

means

it is useless and what he says, and

WHAT

HOLINESS?

would be understood in his

own

meaning.

the

fulness of God, we are to understand all those gifts and graces which He has promised to bestow on man, and which He dispenses to the Church. To be 'filled with all the fulness of God' is

whole soul filled with meekness,

have the

gentleness, good

love, justice, holiness, mercy, and truth. And what God fills, neither sin or Satan can fill

ness, as

consequently, it implies that the soul shall be emptied of sin, that sin shall neither have dominion over it, nor a being in it. It is impossible for us understand these words in

this.

they

ut how much

imply)

cannot

tell.

lower

As there is

than

sense

they imply, (for no

end

the merits of Christ, no bounds to the mercy and love of God, no limits to the improvability of the human soul, so there can be no bounds set saving influence which God will dispense

the

heart of every believer. We may ask, and we shall receive, and our joy shall be full." There can be no

doubt that

refers

the

experience In

being filled with all baptism of the Holy

fullness of God Ghost and the

of holiness of heart.

Ephesians

read, " ut

speaking

the

truth in love, may grow up into him in all things, which is the head, even Christ." Wesley thinks that

expression "into him" means "into his image and Spirit, and into a full union with him." The exhortation to speak the truth in love in order that we may grow up to Him in all things is but an the

introduction to the next verse which says, " rom the whole body fitly joined together and

whom

WHAT

199

HOLINESS?

compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." Concerning this reference Clarke writes as follows: "The truth of God should be so preached to all the members of the Church of God, that they may all

receive

increase of grace and life so that each, state he may be, may get forward in

in whatever

the way of truth and holiness. In the Church of Christ there are persons in various states: the care less, the penitent, the lukewarm, the tempted, the

diffident, the little child, the young father."

Thus

see

man,

and the

that the essential fact is in

struction in love in order that there

might

acceptance of truth and holiness in the heart. We

turn

saying:

or if

live with

2 we

him."

Timothy

2:11.

"It

be dead with him,

Wesley interprets

rose

again again

again

from the dead, so and if we die for Him,

with Him.

surely we

shall also

this

sin, and ready to die for Him." Clarke, the verse means: "As surely

"dead

faithful

According as

shall

mean

Christ

rise

surely

live

This, says the apostle, is

true

properly import of the word and we need not seek for some saying of Christ which the apostle is supposed to be here quoting, doctrine.

This is

the

and which he learned from tradition." The

phrase,

"dead with him," is the central idea If it means "dead to sin," then it nothing less than the experience of holi

of this passage. can

ness.

mean

The

metaphor

here refers

death which

200

WHAT

signifies died,

crucifixion.

HOLINESS?

As Christ

crucified and

was

ready to dying out to the allurements of worldly honor, to all thought of self, and a willingness to suffer in order to carry out His objective of making it possible for men to be saved from sin, so must we be willing to die to all criticisms, sinful allurements and personal

die

desires.

must

be crucified and

As His death

meant a

If this is done, we shall have evidenced the which Christ manifested on the cross

spirit

and if we

also

all sin.

same

are

crucified

shall be resurrected

Such is the

experience

Hebrews 9:1

asks

the

things of the flesh, things of the Spirit.

of holiness of heart.

vital

question:

"How much

shall the blood of Christ, who through the Spirit offered himself without spot to God, conscience from dead works to serve your purge the living God?" This passage does not directly

eternal

charge

us to

works,

must

holy,

but it indicates that

Christ

offered Himself without spot to God, so the Chris tian, whose conscience has been purged from dead

spot

perience Wesley

offer himself

God.

This

through

none

other

Christ without than

the

of holiness. comments:

'How much

redemption being

shall the

blood of Christ'ďż˝The merit of all His 'who through the eternal Spirit'ďż˝ The

sufferings

the work of the whole

work

Trinity.

Neither is the second person alone concerned even in the ama ing condescension that was needful to ather delivers up the kingdom it. The

complete to

the Son: and the

Holy

Ghost becomes the

gift

WHAT

201

HOLINESS?

of the Messiah, being, as it were, sent according to His good pleasure: 'offered himself� Infinitely more precious than any created victim, and that

without spot to God 'purge our conscience'� Our inmost soul, 'from dead works'� rom all the in ward and outward works of the devil, which spring from spiritual death in the soul, and lead to death

everlasting

'to

of faith, in

the

serve

perfect

living God'� In the spotless holiness "

life

love, and

'Who through the Clarke gives the following: eternal Spirit'� This expression is understood two "

1. Of the Holy Ghost Himself. As Christ's ways: miraculous conception was by the Holy Spirit, and

by the Spirit of God, offering was made through and by that Spirit He was or by the eternal Spirit raised from the dead, 1 eter 3:1 . Indeed, through the whole of His life He was justified by the Spirit He

wrought

all His miracles

His death

final

find that in this great work of human re demption, the ather, the Son, and the Holy Spirit and

continually employed: therefore the words understood of the Holy Spirit properly. be may 2. Of the eternal Logos or Deity which dwelt in the man Christ esus, through the energy of were

which

the

infinitely

offering

His

meritorious victim

of Christ is here intended."

humanity

became an therefore the Deity

interprets "purg

ing your conscience" to mean "purify your con science. The term purify should be everywhere, both in the translation of the

preaching which,

the

Gospel, preferred

present, is scarcely

Scriptures,

ever

the word

and in

purge,

used in the

sense

202

WHAT

in which

our

HOLINESS?

employed

translators have

it.

'Dead

penalty general, by the law." The apostle aul, speaking in Acts 2 :16, says: "And herein do I exercise myself, to have always

works'ďż˝Sin in

or acts

which the

of death is annexed

conscience

toward men."

void

How

can one

offence

of all offence unless he is

toward

have

positive

God,

and

conscience void

two

facts: first,

that his sins of the past are under the blood, for given by a beneficent Heavenly ather and, second,

that he has been sanctified

Holy

Ghost?

reaches

high

when he testifies that his

kind of

the

baptism

of the

is very evident that the apostle standard of Christian experience

experience.

objective

have that

His life showed that he lived

just that way and if one by the gracious power of

upon his heart, then it is dren of God to attain the grace and power.

man

can

live that way,

Holy Spirit moving possible for all the chil same degree of spiritual the

omans :1 we read, "There is therefore now condemnation to them which are in Christ esus, who walk not after the flesh, but after the Spirit." This is the same kind of experience that In

have noted in the

preceding paragraph. positive statement

difference is that this is a there is "no condemnation

them which

esus." Wesley says that this means things present or past." Commenting expression, "walking not after the flesh,"

The that

are

Christ

"either

for

the

Clarke

says: "In this one verse we find the power and virtue of the Gospel scheme it pardons and sancti-

WHAT

203

HOLINESS?

y faith in ewish law could do neither. condemned our Lord esus Christ the penitent, the is law, by pardoned the carnal man, labouring under the overpowering influence of the sin of his he nature, is sanctified he is first freely justified he feels no condemnation he is fully sanctified fies

the

walks

not

after the

LESH, but after the S I IT."

It is very evident that those who do not walk after the flesh, but after the Spirit, have reached the point

perfection

of Christian

where there

demnation in the eyes of God and tion in the minds of men.

just

con

condemna

interesting statement in omans expression cannot be reali ed in the heart without the experience of full salva

We have

most

This

12:9. human tion.

can

It reads: "Let love be without dissimulation.

Abhor that which is evil cleave to that which is good." The key word is "dissimulation". It indi cates

emptiness,

this exhortation

which has to

the

none

wearing

are

urged

mask, hypocrisy. to

have

love

of the characteristics attributable

this word "dissimulation".

ing

The

would be: let love be sincere.

simplest

render

ut to read it

this way, we would have to read into the word sincere more than it actually means in common

today. It has in it the element of purity and perfect innocence with no guile. Clarke gives a clear statement of its meaning. "Have no hypo usage

critical love

let

your love wear a mask make no empty professions. Love God and your neighbor and by obedience to the one and acts of benevolence to

not

the other, show that your love is sincere."

WHAT

HOLINESS?

It will be readily understood that if such a love exists in the heart, the only natural thing is to abhor everything that is evil and to stand for and

aspire

everything

full salvation is

that is

one

good.

which lifts

The

experience

into the realm

mentioned in the

thirty-fifth chapter of Isaiah where description of the highway of holiness. Those who walk this highway are living in an atmosphere of perfect love for God, of strict obedi ence to His commandments and of loving loyalty we

find

His will.

God is

omans 1 :1 not meat

peace, and

joy

read, " or the kingdom of

and drink but righteousness, and in the Holy Ghost." Concerning

this, Wesley has the following

to say: "That is, true in external observances does not consist

religion but in righteousness,

the

image

of God

stamped

the heart, the love of God and man, accompanied with the peace that passeth all understanding, and

joy

in the

Holy

Ghost."

Clarke goes into fuller details: "That holy re ligion which God has sent from heaven, and which He intends to make the instrument of establishing

counterpart of the kingdom of glory among

men.

and drink'� It consists not in these 'Is not It neither par outward and indifferent things. ticularly enjoins nor particularly forbids such. ' ut righteousness'� ardon of sin, and holiness of heart meat

and life. 'And peace'� In the soul, from a sense of God's mercy peace regulating, ruling and har moni ing the heart. 'And joy in the Holy Ghost' �Solid

spiritual happiness

joy

which

springs

from

WHAT

HOLINESS?

of God's mercy the love of God being shed abroad in the heart by the Holy Ghost. In a word, it is happiness brought into the soul by the a

clear

sense

Holy Spirit, and maintained there by the same influence. This is a genuine counterpart of heaven righteousness without sin, EACE without inward disturbance, OY without any kind of mental or agony distressing fear." The

essence

Scripture is that spiritual and that true a condition of right re

this whole

Kingdom of God is religion brings man into lationships with God and

his

joy.

Scriptures

the

fellow-men

which

result in peace in his own soul. This peace with the presence of the Holy Ghost brings real, abiding Do

we not

love casteth

out

read in the fear"?

that

"perfect

We read in 2 Corinthians 6:16, 1 , "And what agreement hath the temple of God with idols? for ye are the temple of the living God as God hath said, I will dwell in them, and walk in them and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean

thing closely

and

in which

will

receive you." This passage is that found in 1 Corinthians 3:1 told that we are the temple of God.

we are

explanation of that passage will do also for (See page 1 0.) The question asked here by the apostle carries with it a very significant answer. ust as nothing could be more abominable to a ew than to have an idol in the temple of God, so it is wholly incompatable for a Christian to have The

this

one.

206

WHAT

HOLINESS?

any other object of worship in his heart. If we are the temple of God, it is quite certain that He in tends to make the heart of every believer His own

dwelling place. We could render this passage, "I will inhabit them." This means in the words of Clarke: "I will not be as a wayfaring man, who aside

turns

for

tarry

eing

can

night,

but I will take

up my constant residence with them I will dwell in and among them. 'I will be their God'ďż˝ They shall have no other God, they shall have none besides me and if they take me for their God, I will be to them all that an infinite, eternal, and self-sufficient

intelligent

off

and instruct,

His

spring. 'They shall be my people'ďż˝ If they take me for their GOD, their supreme and eternal GOOD, I take them for my

will

people

lighten, defend, provide for, support,

them,

if I had

none

else

to care

and

for in the

bless crea

tion."

This which

thought is carried really concludes the

out

answer

the to

the

verse

question

"Come out from among them, and be ye separate, and touch not the unclean thing." This

above. is

call

the Christian from every form and do wants a heart which is not only

minion of sin. God

devoted

wholly is

other

object

hearts must be "set

purified ther.

Him, but

of on

worship.

Holy Spirit.

in which there

In other

Him," filled with

from all sin, and

It is

one

permanent

words, our perfect love,

yielded wholly

contract, attested

the

WHAT

1:10, "That ye may excellent that ye may

hilippians

read

HOLINESS?

approve things be sincere and without offence till the day of Christ." Concerning this, Wesley speaks in these that

are

'That ye may try'� y that spiritual sense, 'the things that are excellent'� Not only good, but the very best: the superior excellence of which is

words:

hardly discerned, but by the adult Christian: 'that ye may be inwardly sincere'� Having a single eye and a pure heart, and out to the very best things wardly 'without offence'� Holy, unblameable in all things." We can find no better explanation than this interpretation by the founder of Methodism. Timothy,

aul tells

in 1

Timothy charity

end of the commandment is

heart, and of

feigned." meaning as

1: : "Now the out

The word

"charity"

that word used in the thirteenth

Corinthians.

perfect

the

meaning

pure un

same

chapter

pure heart" This young of the Cross

that the ultimate aim of the Christian love.

here has the

"Charity out of a is another way of saying perfect love. preacher is being told by an old soldier of

good conscience, and of faith

religion

of the verse,

is we

quote first from Wesley and then from Clarke.

Wesley

'Whereas the end of the command says: ment'� Of the whole Christian institution 'is love' �And this was particularly the end of the com "

mandment

Ephesus, end

love.

which

ver.

Timotheus was to enforce at The foundation is faith, the 3, ut this can only subsist in a heart 1 .

purified by faith, good conscience."

and

always

attended with

WHAT

HOLINESS?

Clarke's interpretation is: 'Now the end of the commandment is charity'ďż˝ These genealogical questions lead to strife and debate and the dis "

pensation of God leads to love both to God and These genealogical man, through faith in Christ. questions leave the heart under the influence of all

its vile tempers and evil propensities AITH in this kind of the heart. No esus purifies inquiry

add to any thing by which the guilt of sin can be taken away but the Gospel proclaims pardon, through the blood of the Lamb, to every believing can

penitent. The end, aim, and design of God in giving this dispensation to the world is, that men may have an unfeigned faith, such as lays hold on Christ crucified, and produces a good conscience fr,om a sense of the pardon received, and leads on to purity of heart LO E to God and man the issue of the grace of Christ here being grand and this below, fully preparing the soul for eternal glory. He whose soul is filled with love to God and man has a pure heart, a good conscience, and unfeigned faith. ut these blessings no soul but can ever according to God's dispen acquire,

sation of faith."

"charity" used again in a Timothy :12. "Let no man be thou an example of the but despise thy youth believers, in word, in conversation, in charity, in spirit, in faith, in purity." Wesley interprets this by saying: "Let no one have reason to despise thy youth: to prevent this, be a pattern in wordWe

similar

find

the

manner

ublic and

word

in 1

private

'in

spirit'ďż˝ In

your whole tem-

WHAT

209

HOLINESS?

is placed in the midst per 'in faith'- When this of several other Christian graces, it generally means a particular branch of it fidelity or faithfulness." Clarke gives it in slightly different phraseology: 'Let no man despise thy youth'ďż˝ Act with all the "

and decorum which become thy situation in the Church. As thou art in the place of an elder, act as an elder. oyish playfulness ill becomes a

gravity

minister of the If

six

pattern to the believers in the mentioned, he must have the experience of

is to be

one

points

sanctification.

him. to

whatever his age may be."

Gospel,

His

Note the

example

conversation,

responsibility placed

be followed

love,

anything, purity of character and life. large order for anyone to fill

which he does

the

faith, and

This

exemplary living

would

given

upon

word,

spirit as

the

certainly

in his life.

the eradication of all inbred sin such

Without program

impossible.

Timothy 6:11: things and follow after righteousness, godliness, faith, love, patience, meekness." The graces which Timothy is exhorted to obtain are essentially the same as those mentioned in the previous paragraph. The A similar exhortation is

ut thou, O

man

in 1

of God, flee these

of God mentioned here is

Christian.

It is

qualities experience If they are obtained, it will be by no less an experience than the entrance of the Holy Spirit into the heart in cleansing power and the infilling process of perfect love. In 2 Timothy 2:22 the same type of exhortation is given: " lee his

duty

seek the

and to obtain them.

of Christian

210

WHAT

also

youthful lusts charity, peace, with of

HOLINESS?

but follow

righteousness, faith,

them that call

the Lord out

pure heart."

We quote Titus 2:12: "Teaching us that, denying ungodliness and worldly lusts, we should live sober ly, righteously, and godly, in this present world."

The

essence

and

worldly

Christian is

is in the clause lusts."

The

"denying ungodliness

intimation

'Instructing us'�All who do not having renounced ungodliness'�Whatever "

the

that

Wesley reject it

be saved from all sin.

says: 'that

con

the fear and love of God 'and worldly trary desires'�Which are opposite to sobriety and right to

soberly'� In all purity and holiness. Sobriety, in the Scripture sense, is rather the whole temper of a man, than a single virtue in him. It comprehends all that is opposite to the drowsiness of sin, the folly of ignorance, the unholiness of disorderly passions. Sobriety is no less than all the powers of the soul, being consistently and constantly awake, duly governed by heavenly prudence, and entirely conformable to holy affec tions, 'and righteously'�Doing to all as we would they should do to us 'and godly'� As those who are eousness

'we should live

consecrated

God both in heart and life."

following: denying, etc.'� Instructing us Clarke

structed. order

gives

the

'Teaching

children

that,

in Christ is the great teacher and men, in learn, must become His disciples� must as

are

put themselves under His tuition, and learn of Him. 'Denying ungodliness'� All things contrary to God whatever would lead us to doubt His being, deny

WHAT

HOLINESS?

211

any of His essential attributes His providence or government of the world, and His influence on the souls of men. Every thing, also, which is opposed

worship theoretical and practical atheism, deism, and irreligion in general. 'Worldly lusts'�such desires, affections, and appetites as men are governed by who have their portion in this life, and live without God in the world. Gluttony, His

true

drunkenness, lasciviousness, anger, malice, and re venge, together with the immoderate love of riches,

power and fame. 'We should live soberly'� Having every temper, appetite, and desire, under the gov ernment of reason, and reason itself under the

government of the

� endering

Spirit

every

man

God.

due

his

' ighteously' injuring no

person in his body, mind, reputation, or property doing unto all as we would they should do to us and filling up the duties of the particular stations in which it has pleased God to fix us, committing

sin, omitting

duty. 'And godly'� ust implied in ungodliness. 'In world'� Not present supposing that any thing no

reverse

of what is

purified

in this.

in the world

to come

the

this will

that is not cleansed

The three words above

evidently include neighbor, and to ourselves. 1. We are to live soberly in respect to ourselves. 2. ighteously in respect to our neighbour. And 3. Godly, or piously, in respect to our Maker." "Wherefore, lay apart all filthiness and superfluity of naughtiness, and receive with meekness the en grafted word, which is able to save your souls." ( ames 1:21.) This is explained in the words of our

duty

God,

to our

212

Wesley:

WHAT "

HOLINESS?

laying aside'� As a dirty gar superfluity of wickedness' or necessary it may appear specious

'Therefore

ment, 'all the filthiness and

� or however

worldly wisdom, all wickedness is both vile, contemptible, and really superfluous. reasonable end may be effectually answered, Every without any kind or degree of it. Lay this, every known sin, aside, or all your hearing is vain 'with meekness'� Constant evenness and serenity of mind to

hateful,

'receive'� Into your ears, your heart, your life 'the Gospel 'engrafted'� In believers, by

word'� Of the

regeneration, which

ver.

1 , and by habit,

Heb.

your souls'�The salvation nourishes meekness." Clarke's

able

save

comments are as

hope

follows: "All filthiness'�

signifies any impurity that cleaves to body applied to the mind, it implies all and impure unholy affections, such as those spoken of in ver. 1 , which pollute the soul in this sense it is used by the best Greek writers. 'Superfluity of er naughtiness'� The overflowing of wickedness. is an allusion here to the there cut off haps part in circumcision, which was the emblem of impure desire and to lessen that propensity, God, in His ut all these evil dispo mercy, enacted this rite. sitions aside, for they blind the soul, and render it incapable of receiving any good, even from that engrafted word of God which otherwise would have 'The engrafted word'� That saved their souls. doctrine which has already been planted among you, which has brought forth fruit in all them that have meekly and humbly received it, and is as This word

the

but

WHAT

powerful

save

213

HOLINESS?

your souls believed."

the souls of those

already James 1 : 27 we find three very significant words. They are "pure religion", "undefiled", and "unspot ted". "Pure religion and undefiled before God and

who have In

the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." Although the word holiness is not used here, the indication is that there is a religion so pure in its nature that its effects will be

which is

twofold. First, it will show itself in the attitude that the Christian has toward those who are in need; and,

second, it will reveal itself in its effect upon Chris tian character.

Pure

religion

itself, but its possession brings which may not be questioned. On this

only

true

passage

religion

Wesley

in the

only spotless spotless character

not

voices his ideas: "The sight of God is this, 'to

visit'� With counsel, comfort, and relief, the 'fatherless and widows'�Those who need it most, 'in their affliction'� In their most helpless and hope less state; 'and to keep himself unspotted from the

world'� From the maxims, tempers, and customs of it. But this cannot be done till we have given our hearts to God, and love our neighbour as ourselves."

Clarke,

usual, goes into

religion'� St. James' definition effects of pure religion than

detail:

rather refers to

life of God in the soul of man,

its

nature.

producing

'Pure the

The

love

God and man, will show itself in the acts which St. James mentions here. It is pure in the principle, for it is Divine truth and Divine love. It is un-

WHAT

denied in all its

unholy,

and it

operations:

because it can

produce

"The words

'pure

have reference

can

produce nothing sight of God;

in the

ungentle

comes

acts

ever

act, because it to

HOLINESS?

word

nor

unkind

from the Father. diamond

supposed precious stone, being free from

undefiled'

and

are

whose

perfection consists in its cloudy, but of a pure water. True is the ornament of the soul; and its effects, religion flaws; the

not

ornament

'To

visit

of the life.

fatherless

the

affliction'ďż˝ Works

and

widows

their

the charity mercy fruits of and none are more es proper religion; the of pecially ob ects charity and mercy than the of

and

are

orphans

and widows. False religion may perform of mercy and charity; but its motives not being pure, and its principle being defiled, the flesh,

acts

self, and hypocrisy, spot the

True

religion

does

not

man

and

his

merely give something

acts.

for

relief of the distressed, but it visits them, it takes the oversight of them, it takes them under its care. It goes to their houses, and speaks to their hearts; it relieves their wants, sympathi es with them in

their

distresses, instructs them in Divine things,

and recommends them for the Lord's sake.

God.

And all this it does

This is the

religion

of Christ. itself religion prove by works of charity and mercy is not of God. eader, what religion hast thou? Has thine ever led thee to cel lars, garrets, cottages, and houses, to find out the The

distressed? a

destitute

that does

Hast thou

not

ever

representative

fed, clothed, and visited

of Christ?"

WHAT In 1

John

have

of the strongest state implying the necessity

one

in the Word of God

ments

HOLINESS?

for and the result of the

experience

of holiness.

"Whosoever is born of God doth not commit sin; for his seed remaineth in him; and he cannot sin, is

because he

born

of God."

These words

seem

contradictory to human experience. In fact, there people who misinterpret their meaning, because of the strength of the English interpretation. They seem to imply the impossibility of ever committing

are

sin if

has

one

help 1 John

ever

been converted.

connect

this

verse

"We know that whosoever is born of

:1 .

God sinneth not; but he that is

keepeth

probably

It will

with that found in

himself, and that wicked

begotten one

of God

toucheth him

not."

Considering

'Who Wesley says: soever is born of God'� By living faith, whereby God is continually breathing spiritual life into his soul, and his soul is continually breathing out love the first verse,

and prayer to God, 'doth not commit sin.' For the Divine seed� of loving faith abideth in him; and� so

long

it does so, he 'cannot sin because he is

born of God'� Is

Considering " et this gives

inwardly

and

the second, he us

universally changed."

comments

encouragement

sin.

follows:

On the

contrary it is an indisputable truth 'He that is born of God'� That sees and loves God, 'sinneth not'� So

long

neither

that

speaks

forbidden.

loving

faith abides in him.

anything keepeth himself� watching does

which

God hath unto

WHAT

HOLINESS?

prayer; andďż˝while he does this, the wicked toucheth him notďż˝ so as to hurt him." Clarke's is:

comment

the first

'Whosoever is born of God.'

'doth used

commit sin': 'that

not

do; he does

did.'

not

bringing heavenly birth

the

indubitable

most

philosophers

heathen

cipline

Begotten

habitually

some, as

of God, 'as he

formerly privileges

the influences and

This is

of the

sin

mentioned

verse

is,' say

one

very low indeed. We have evidence that many of the had acquired by mental dis

and cultivation, an entire ascendency over all their wonted vicious habits. Perhaps my reader

will recollect the story of the physiognomist, who, coming into the place where Socrates was delivering a

lecture, his pupils, wishing the

science

man's

proof,

put the

principles

desired

him to examine the face of their master, and say what his moral character was. After a full contemplation of the

most

old

philosopher's visage, he pronounced him 'the gluttonous, drunken, brutal, and libidinous

man

that he had

of Socrates

began

the

ever

met.'

As the character

of all this, his disciples insult the physiognomist. Socrates inter was

reverse

'The principles of his science may be very correct; for such I was, but I have con quered it by my philosophy.' O ye Christian divines, ye real or pretended Gospel ministers, will ye allow fered and said:

the

even

influence so

heathen who

Concerning soever

of the

extensive never

grace of Christ a sway not that of the philosophy of a

heard of the true God?"

the second statement, he says: is born of God sinneth not.' This is

'Who

spoken

WHAT of

adult

217

HOLINESS?

Christians;

they are cleansed from all unrighteousness, consequently from all sin. ' eep eth himselfďż˝That is in the love of God, by building up himself on his most holy faith and praying in the Holy Ghost, 'and that wicked one,' the devil, 'toucheth him not'ďż˝ Finds nothing of his own

nature

in him

dwelleth in his heart We

thus

can

see

which he

can

Christ

work.

faith."

that the

experience

referred

a salvation from any wilful sin on the part of a child of God. We say of a fast train running south as we see it go by, "That train

here is that of

go north," which is a self-evident truth. As it is running south with full steam ahead,

cannot

long

cannot go any other way; but it is a fact that that train may be placed on a turn table or may switch and turned around. be put through a

powers which caused it to go south go north. The will of the Christian, God, determines whether or not he will

Then the

same

can cause

yielded

live above sin.

the

Spirit dwelling within, but

become

gracious

such

power of the Holy condition is possible;

Christian does

not

mean

lose

individual will power, and it is certainly possible are conditions and eventualities which

that there make it

possible

force and of the

for

Christian

fall into sin

again.

Scripture, however,

surrendered in this life.

God, he

lose his

is that if

can

spiritual point is wholly

The essential one

be saved from all sin

WHAT EFE

2. 3.

HOLINESS?

ENCE BOO S

Arthur, William, The Tongue of Fire. urray, Andrew, Holy in Christ. eid, Isaiah, Holiness Bible eadings. uth, C. W., Bible eadings on the Second

Blessing, Chapter II. Steele, Daniel, Half Hours

ter

7. .

with St.

II.

Paul, Chap

ust We Sin? Chapter I. Sweeten, Howard, Watson, George D., White obes, Chapter III. Wood, James A., Christian Perfection as

Taught by John Wesley,

Section

CHAPTE

II.

What Holiness Is Not

writing the other chapters of this book, thought was suggested that a treatise on the sub ect of holiness would be incomplete without a discussion of the negative side of it. It is in this field that we find some of the greatest misconceptions of the nature of the doctrine and experience. We shall examine some of the points in question and attempt to show the fallacy of certain arguments used against the doctrine of holiness. These are due to a misconception on the part of its opponents as to its meaning, and also to the erratic conclusions After

the

some

the

of its devotees.

viewpoint

of four

First, holiness is

perfection.

Edenic

not

We shall discuss it from

trilogies

statements.

Edenic, angelic,

perfection

that

which

inherent in the nature of Adam and Eve. that

man

implied

made in the

near

state

image

absolute

of God.

of absolute

was

We read

This

perfection

could be attained, both morally and physically, in this world. In his original state, Adam, as represent ative

the

race,

knew

sin.

There

was

proneness to sin about him, no tendency toward He had within him all the sin in his nature. elements and characteristics of moral perfection. When Adam fell into sin,

voluntary transgression

came

a as

change

came.

the result of

His

being

WHAT

deceived

the

sion of the sin a

depraved

nature not

was

achieve.

The commis

act.

appeal

consequence of the in mankind an innate desire

was

of the

the result of

nature, but

fact that there to

HOLINESS?

was

this that Satan

appealed

when

he said, " e shall not surely die. .ye shall be as When Adam to Satan, he disobeyed; gods." yielded .

and there

was

born within him

depravity

resulted in other sins. as

him,

manifested in his confession when God

hiding place, indicates that primary purity was gone. Where there innocence and purity, there can never perfect

called his

which

His eyes were then opened the nature of sin. The shame which came

him

his

from state

be shame.

result of this event, there was entailed into race the depraved nature. Every person since that time has had the inward pull toward sin. He has had the experience mentioned in the sixth As

the human

and seventh

chapters struggle

in which

omans

the

soul

against

scribed

the

desires.

He finds after conversion that this

such

nature

that it

was

that

eliminated

As he walks

of his conversion. discovers

not

is de

carnal is of

the time

the

condition

light, he calling for a cleansing

forgiveness, but one which demands process. Jesus discusses this in John 1 :1-1 , and gives us the two key words connected with it. "Now are ye clean through the word which I have .every branch that beareth spoken unto you. that it may bring forth more he it, fruit, purgeth this fruit." discovery, the earnest Christian pon .

WHAT

221

HOLINESS?

seeks the

baptism with the Holy Spirit, or the grace of Christian perfection, usually termed sanctification. He obtains it, and finds that there is a glorious sense of cleanness and purity in his heart. But this

experience

does

give

not

him

the

It is true that the carnal nature is

likewise to

that the

true

of sin

state

type of

same

which Adam had in the Garden of Eden.

are

appeals

purged.

of Satan

outward, and do

return

not meet

with

being sub depraved ect to constant temptation from within, he finds an ease and facility in serving God that he had not known before.

Instead of

inner response.

years

nature.

dition

But the accumulation of hundreds

sin

The

this,

appreciably

has

scars

left

its

of sin

mark still

are

these

sin

upon there.

human

have

altered

years all external environment.

effect of this

every side.

In see

being

Instead of

ad the in

Garden of Eden where the effects of sin were at a minimum, the sanctified person finds himself in a world sub ected to sin in every conceivable manner.

ness,

and

Selfishness,

pride

which he is faced.

left his

animosity, bitter ordinary attitudes with

hatred,

the

are

He is bombarded

every side which have

the very elements of human nature an indelible impression upon him;

struggle against

could

ever

sin is

have been.

of sin upon human

and thus

terrific than Adam's

It is also true that the effect

nature

has left

man

different

today,

even

after

sanctification,

Sin is

physical in nature, but it has a definite upon physical nature. We find warped minds,

effect

not

vastly

from

Adam.

222

WHAT

HOLINESS?

deformed bodies, fra led nerves, and other phys ical weaknesses in the Christian believer. It can be

said that

tained,

of these

most

results of sin. one

direct

are

The

be human," simply means human imperfections which even the

grace of sanctification does

Holiness is

well avoid.

cannot

always

"He will

that there

are

matter

restrictions which he

pression,

conditions

how great the grace at is still under the influence of human No

not remove.

angelic perfection. We once sang, angel when I die." But such will never be the case. Angels and men are two entirely separate entities. They may have some common "I

want to

not

characteristics

because

the

common

source

their Fatherhood, but the two were created under entirely different circumstances and for distinctly

separate purposes. Angels "always behold his glory."

They

are

tude which is There

are

them to lose But

must

realm

holy

solici

love and

possible disturbing factors which would cause their state of purity and perfect oy. for mortals in the world.

not

remember that,

even

in this condi

sub ect to temptation and liable to loss and separation from God. Satan was spiritual His organi ation of forces once an angel in Heaven. few a revolt against God resulted in his downfall. tion, they

When he

were

was

cast out

of Heaven, there

him all of the revolters, and there

was

went not

with

left in

remaining any tendency It may be true that when man reaches Heaven he will enter into a state similar to that of the the

natures

of those

toward

sin.

angels,

but he will

always

redeemed soul, and

WHAT his of

place in Heaven the atoning blood

ever,

223

HOLINESS?

will be

given

of Christ.

that sanctification does

not

angelic perfection.

him

It is

result

evident, how

bring

state

Holiness is not absolute perfection. This belongs only to the nature of God. It carries with it the meaning of ultimate finality. Just as God is love ďż˝inherentlyďż˝ so He is holiness. The one attribute is

certain

the other.

The

one

does

not

nec

essarily imply the other, but it is certain that with out absolute love there can be no absolute holiness. Absolute

holiness

impossibility

ever

be absurd

kings

implies, furthermore, the committing sin. It would

to think that God could do wrong. The of the sixteenth and seventeenth centuries

contended that

they

such could do

were

absolute Louis

sovereigns I

and

went

so wrong. far as to say, "I am the State." If this had been true, it would naturally follow that he could not do

wrong, because, no matter what he did, it would be in harmony with his own will, and, therefore,

right. If God is absolute, all-powerful, the supreme Sovereign and uler of the universe, then He can His

purpose. If the virtues of love, holiness, wisdom, and such like, are essential parts of His nature, then those very characteristics would make His every act pure, ennobling, and holy. Such is the nature of God. It is absurd, therefore, to never cross

harbor

the

angels,

could

perfection. For

our

own

notion that human beings, or even ever reach the state of such absolute

second

trilogy

of facts, let

consider

WHAT

HOLINESS?

impatience. Carnal impatience is the result spirit of fretfulness, anger, malice, or sup pressed desire for one's own personal comfort or security. It is based upon selfish interests. If this

carnal of

true,

impatience. the

we can argue without fear of that holiness does eliminate carnal The best test to distinguish between

then

contradiction two

is the motive which prompts us to the spirit of impatience. If we grow

exhibition of the

impatient

above,

because of either of the facts mentioned from similar conditions, then

evidences of the carnal

If, however, we

that a

are

impatience

remaining

is due

have

within

us.

the fact that

with certain responsibility, and restricted in our attempts to discharge

charged

are

that

our

nature

responsibility, it must be attributed either to or a physical condition purely, dependent

mental

upon the attitude of the person toward his respon sibility. As a matter of fact, there are conditions and circumstances under which one ought to show a

spirit

best.

impatience

over

his

inability

do his

This would indicate that the person may be

depended upon either to discharge his responsi bilities smoothly and efficiently, or to be vexed over his inability to live up to his own high ideals and expectations. In

may say that holiness those carnal traits and conditions

conclusion, then,

does" eliminate

produce an unholy impatience, but it does not change the mental condition or the physical nature so as to eliminate purely human restrictions which would bring impatient actions.

which would

WHAT

HOLINESS?

We must not forget, however, that many of the outbursts of human nature, which come from mental and physical conditions, will be restricted as one grows in the Christian graces. This is true for the

simple

reason

and dimmer

Christian

that the

one

of sin become dimmer

scars

grows in grace and matures in

experience. not perfection

Holiness is

seeni toHbe

in power. This may contradiction of the statement that

gave us when He said, " e shall receive power after that the Holy Ghost is come upon you." The

Jesus

difficulty with many who they do not obtain it is the simple statement of

seek power and find that that they misunderstand the

aster.

seek power as a direct attainment qua rion of the experience of holiness.

seek the

bring

baptism purity,

with the

heart

Holy

One is

not

sine

One should

Ghost which will

and then he will discover he has

the power for all of the spiritual attainments nec essary for the work God would have him do. The power Jesus spoke of was the power of the Holy Ghost coming upon the disciples to purge their carnal natures of inbred sin and to enable them to live above the sins of the world. And this applies to

God's children

today.

Sometimes it is taught that if one is bapti ed with the Holy Ghost and receives the grace of perfect love, he will have power for all things:

power to preach, to pray, to testify, and to do efficient Christian service. ""But actual experience disproves such a theory. any of us have known timid people

who

never

could

testify

public

with any great

WHAT

abandon.

227

HOLINESS?

have known those who could

not

public services with any great degree of effi ciency; and yet those very persons have lived such lead

lives of

purity

forced

experience will

and

It is

The

that

they

reason

for such

misinterpretation

relative term, and

what it is in all

have been

do have of

the

belief

the

word

no one can say its ramifications.

power to preach, then how powerful a will it make? and who is to determine the

preacher extent

definitely ust If

fact

of holiness.

found

power.

consistency

the

of that

power?

and how

are

to measure

power of any particular sermon sermons? It is humanly impossible. the

series of

If it is power to pray, then to what extent is it prayer power? Is it power to bring one through at the altar? Our own experience shows that this is

impossible. Is it power to heal the sick? We testify that this is possible. any of us that the of has effected a testify power prayer inite healing in our own bodies. We know apostles had such power, but we also know that all

power

limited

was

Jesus

cumstances.

instance

goeth Just

can

def the

that certain conditions and cir called their attention in one to

when He said, "This kind except by fasting and prayer." it is impossible to udge the power of a

case

not out as

sermon, a

such

can

prayer

it is

impossible to udge testimony or a life.

follows, then, that God did

not mean

the power of It evidently

the

experience

of holiness to be one which grants unlimited power to His followers. The engine must have power to

WHAT

pull

HOLINESS?

the train, but the power comes by degrees when As a matter of fact, the nature of the

needed.

engine is such that it cannot contain sufficient power to pull the train long distances. There must be a

fireman and coal and water, and, as the train goes from grade to grade, there must be an intelligent

apportionment water

and

of power by the addition of more coal so as to produce the maximum

of power needed So it is with the to save, not

not as

cleanse,

power sufficient power sufficient

tackle life's

demand for

the time the load

Holy Spirit. purge,

comes

sanctify,

heavy.

in power but it is

carry one to Heaven. It is to last from year to year; but obs, He is there to know the to

spiritual power that is placed upon manipulate the fire of devotion,

He is there to

us.

the

fuel of Christian love, and the water of desire so as to produce within the engine of the soul power sufficient to make the grade, to pull the load, to do efficiently and effectively the ob that God has

placed upon us. That is the only power seek and which we may expect in the of holiness.

should

experience

Holiness is not perfect Christian service; that is sayTit does not guarantee perfect Christian serv ice. This is self-evident in view of the fact that God to

lets

us use our own

shall attempt

say,

preaching.

standing

some

udgment

most cases as to

do for Him.

form

Christian

That, however, does

in the

pulpit

and

what

He calls us, let

not

service,

include

administering

merely

the Word.

It involves thousands of other Christian duties and

WHAT

responsibilities. God stands by

HOLINESS?

It would be absurd to think that

tell us every little minute detail of Christian service which is expected of us. There to

things which we do on the basis of our udgment, in the light of facts which we know, and in the light of our resources. All sorts of con ditions enter into our Christian activities. any times we are restricted by others with their personal many

are

own

views.

At times

perception

fail because of

of ap inertia.

our sense

by physical things as udgment,

which may be dulled

It is likewise true that such

mentaT Testrictions, and attitudes affect the type of

Christian service are

perfect, only

do. We may think our methods discover that they are very poor.

We may think we know exactly what, when, and how a certain type of Christian service should be

done, only

discover that

we were

wrong in every Christian

perform bungle the deed that we do more harm than good. What is the trouble? It is simply this: our motives have been perfect in every in stance; we have thought we were doing the very best thingďż˝ the thing that would please God and produce the most blessed results. But all the other elements were wrong. Holiness does not necessarily imply perfect service. It will bring purity of motive, honesty of endeavor, and a serious attempt to do God's perfect will in a perfect way. instance.

service and

may

even

some

Third, holiness is

not

perfection

of attributes,

capacities, or characteristics. These things depend ncTt only upon an act of grace, which results in a definite work of salvation or sanctification; but they

WHAT

HOLINESS?

upon two things: graces attained, grace. There is quite a difference between the two facts. The work of grace is for a particular purpose. A grace attained may be an attribute, capacity, or characteristic resulting from

are

and

dependent growth in

trait of the individual. Growth in grace, of course, comes as the years go by, and is dependent upon such things as prayer, study of the

particular

the Word, and Christian service. No

matter

what the

is obvious that it

of holiness may be, it change the attributes of

state

cannot

the individual.

For instance, one may have poise, mental the ability to speak well, to traits, specific dress well, to impress one's self upon others in such

way as to appeal to them. All of these traits may be dependent upon environment, training, or other a

Culture, for instance, may be sadly one's life, but the baptism of the Holy not bring that attribute to one. He may

circumstances.

lacking in Spirit will have

the

unaware

sonal

experience

of holiness

of his crudeness.

There

attributes, also, which

change through

pendent,

environment.

and are

not

entirely

certain per

necessarily

any work of grace. They are de or less, upon one's nature and

experience of holiness necessarily upon one's capacity. That depends

Neither does the have direct effect on

the type of mind a yields himself to

man new

has, the extent to which environments, and the

attitude which he takes toward the attainment of certain qualities which he desires. For example, one may have the mental capacity to memori e facts

WHAT

along

lines which

231

HOLINESS?

and yet be very

interest him,

capacity along other lines. One student has the ability to remember history, but is unable to learn languages. His ability in that field is very limited. The same thing applies to an deficient

individual

his

the

attainment,

accumulation, and

appreciation of certain Christian graces. One may learn to preach in a very acceptable manner, and

yet find it absolutely impossible to master the fine of oratory. One may learn to preach acceptably, and yet never learn to sermoni e effectively. There

art

are

those who

engaged

are

in the field of

teaching

religious schools, who are also ordained ministers. They are effective as teachers, but very ineffective as preachers. Why? The answer seems to be found in the

simple

fact that

they

have

capacity, mentally

and otherwise, for the attainment of those graces necessary for one form of Christian service and not for the other.

Holiness does for

description

traits

which

them

are

due

some

the

For a

not

imply perfection in individual we find "plenty of room

In this field

characTeristics.

of numbers of individuals who have

are

positively detrimental. Some of training, some to environment, and

inherent

nature

the writer knows

example, forcing

habit of

the

individual.

person who has his attention upon people in an When speaking to a person, he a

unbearable way. will edge as close to him as possible, thrust his lips close to the face, and almost lean upon his auditor. This is an unwholesome characteristic, and is very offensive.

That

particular

person

happens

232

WHAT

HOLINESS?

wholly

devoted to the Lord, and there can be very little doubt as to the manifestation of the grace of holiness in his heart.

any

individual traits are will never be known.

which

psychological

facts

due

There

people's

lives

conditions certain

are

which

have

adopt certain attitudes which they will never get over. In some cases, different cir cumstances of the past have left an indelible im print upon these persons which will be there, no matter what spiritual grace may be obtained, and no matter how much one may grow in grace. any of

caused them

these characteristics

are

merely

habits which have

up, some of which may through criticism of friends, or

grown his

shortcomings himself;

own

have become to

the grave.

imbedded that

fections; and they

might

term

are not

be as

sloughed

off

discovers

one

but many of them they will follow him

physical imper any particular habits probably de

these

changed by

work of grace. Some of these veloped from simple imitation. One tends

imitate

certain habits and characteristics of friends whom he most admires; but in imitation we tend to acquire the bad habits of

see

and

note an

are

qualities

our

friends rather than the

good.

outstanding person whom we admire, certain characteristics about him. They

essential

part of his nature, but

-rather than

good,

are

bad

and when transferred

other natures, become very noticeable and some times detrimental. One may be sanctified and have to

all

sorts

him

of habits which, if eliminated, would make more

effective

Christian.

Note, however,

WHAT

HOLINESS?

233

that it is not the work of grace which eliminates the characteristic. It is the application of common

and a definite attempt to improve one's methods and effectiveness in Christian service which will eliminate these. sense

All of these facts we

are

brought

less self-evident, this conclusion: that there is

being

difference between the grace of sanctification and thT"graces which may be obtained as a result of sanctification. There are attainments in the life of the sanctified one which we may term the fruits of

Spirit. Here again we run crosswise to some popular notions resulting from the fact that some are not able to distinguish between the work of the Spirit and the fruits of the Spirit. The word fruit indicates a ripened product. Of course, there are various stages in the growth and ripening process of the fruit, but we usually think of the word as applying to that which is ready for practical use. any of the graces in the Bible, which we sometimes confuse with the grace of Christian perfection, are really the result of long years of growth and ripening. One who finds himself possessed with an impatient spirit, due, let us say, to physical restrictions, will give such attention to this particular thing that ultimately he may reach the ripened process in his own experience which will result in the transforma tion of the green apple of impatience into the the

"Grimes Golden" of delicious flavor. One may have from an environment where love was practi

come

cally

unknown and where harsh and bitter words

were

common,

until his

own

nature

has taken

WHAT

HOLINESS?

those characteristics. He gets sanctified, and finds it very difficult to put into practical application the grace of perfect love. But as he grows in grace, his

develops into the ripened fruit of perfect love; and his uncouth harshness, his tendency to critici e rather than to commend, and other such characteris life

tics

disappear.

Spirit, and perfect love

So it is with the fruits of the

thus it is that

between

distinguish perfection. The first comes into the heart with the baptism of the Holy Ghost; the second is the result of patient striving, constant reproving and checking by the Holy Spirit, and daily attention to our personal spiritual welfare. we

and ultimate Christian

The final

answered in

question which confronts a positive trilogy of facts:

may be holiness is

perfection in motive, in desire, and in devotion. p to this poinT we haW tried to analy e some of the difficulties that have arisen through ignorance, misunderstanding, and misrepresentation. Oppo nents of the doctrine of holiness would misrepresent us in some of the things mentioned, and ridicule us by trying to show that it is impossible to achieve what we know can be done by the grace of God. The question that now remains is positive in nature.

We want to know the fundamental facts

as to what sanctification of as a definite second experience work of grace is and what it does in the human heart.

the

Holiness in the heart produces perfection of motive. We have said that it was perfect love. This simply means that our hearts, through the baptism with the heart of

Holy Spirit, are placed in tune with the Heavenly Father; and, being in that

our

WHAT

condition, everything

prompted by face a fallacy,

HOLINESS?

do in

religious

perfect everything that is prompted by perfect

the motive of

love.

that

way is Here again

done by a sanctified person is love. The absurdity of that statement is self-evident. There we

many daily acts which are purely personal, which has any connection with, and in which we

are no

one

responsible to no particular person. They are prompted by love of any kind. They are prompt ed by personal needs and desires. On the other hand, it is likewise true that many things we do are

not

for others

are

done

not out

that person, but for the

en oyment get give a beggar a piece we

out

motive of love for

purely personal pleasure of the

act

itself.

and

We may

of money. No one may see We may not even think of what God thought about it. It may be done for the self-satisfaction the

act.

get

of the

out

daily good

act.

deed which

It may be done we

have

charged

do; and it might be only in response

conscious moral

We the

reflexive action which

significance

whatever.

has

sort

ourselves to

sub

spiritual

escape this fact, however: that when Ghost comes in and purges the carnal

cannot

Holy

motives become

basically pure. They utterly selfish. They cannot spring from carnal desires. They prompt us, in all our relation ships with God and our fellow-men, to do right be cause right is right, and because there has been placed within us a principle of love divine, which, as James says, is "a royal law" fulfilled in our hearts, causing us to love God and our fellow-men sincerely. nature,

cannot

our

WHAT Holiness is

r fectior

HOLINESS?

oL iesire.

With

carnality

gone, impure ancl selfish desires are gone. Possibly one of the best tests of whether we have the ex perience of holiness or not may be found ust here. Are

our

they

are

desires centered around our own selfish purposes? If so, it is evident that we do not have holiness of heart. But if our desires are always for good, if they are for the uplifting of humanity, if way, if

for the

they

are

blessing of others in every spiritual to please God, no matter what the

consequences may be, then have the

can

be assured that

blessing.

Our desires may be expressed, repressed, or sup We may express them in many kinds of Christian activity. We may give, pray, testify, visit,

pressed.

console, comfort, critici e, which

or do many other things think will result in spiritual blessing to

On the other hand, we may repress our We may voluntarily refrain from doing

some one.

desires. what

other

have

things

inner desire

crowd in and

do.

keep

We may let from certain

Christian activities which, if we would give expres sion to, would result in blessing to ourselves and to others. And yet again we may have suppressed desires, not those which we have kept down but those which

may have been afraid to utter or withďż˝ inner desires to do something

experiment

great in the service of the fear in

lack the

ability

ingdom, but which we accomplish. The point

however, is that no matter what form desires may take, the basic fact is that whatever desire to do, it is to please God in all things. If

question,

our

WHAT

237

HOLINESS?

express our desires, it is to that end. If we repress our desires, we must be sure that it is to that end. If we permit our desires to be suppressed, we must be sure that we do not lose the opportunity which may be ours to do good. Our whole desire must be and, if we are wholly His, will be for His we

ultimate

glory

Finally,

does not

things.

in all

perfection of devotion. This periods oF worship will be mean that the worship itself will

holiness is mean

that

our

perfect. It does be perfect. Devotion includes not only the fact of worship, but the attitude and motive in worship. One may worship formally or perfunctorily, but he cannot worship acceptably unless his "offering is without blemish." Just as God demanded of the Jews an unblemished sacrifice on the altar, so it be with

must

ment

when

come

Him.

Our at

be that of complete personal abandon to His will. It must be a desire to please Him. worship Him, we must do so in spirit and truth.

titude

must

Devotion, however, does

not mean

the

mere

act

definite attitude which worship. is constant in all its purposes. Am I devoted to God? Is He first in my life? Does His will take precedence over mine? Would I rather please Him than myself? Do I preach for His glory and for the edification of souls, or to make an impression upon my audi ence? Do I testify as the result of a oyousness which cannot be repressed, or am I entering into a little period of bragging as to what God has done for me, or what I have done for Him? These are pertinent questions. The answer to them depends upon our of

It involves

WHAT

HOLINESS?

devotion.

To be utterly devoted to one supreme the will of Godďż˝ means more than we some thingďż˝ times

think.

baptism

devotion. If

The

proposes

Christian

Holy Spirit in His cleansing bring about such a spirit of

perfection, then,

means

perfection

of motives, desire, and devotion; and if the baptism with the Holy Spirit purges the dross of carnal na ture,

can

relative others. It

term

readily see that holiness is a broad, meaning one thing but implying many

means,

filled with the

first, that

are

sanctified and

Spirit.

It means, second, that certain processes result as a definite second

fundamental

work of grace. It implies, third, that after this is done, there are vast reaches and processes of grace

into which God would have in order

ripened

fruits of the

claim them for

EFE 1.

Spirit.

travel and

explore

very own, the luscious ay we grow in grace

ENCE BOO S

Brengle, Samuel, Heart Talks on Holiness, Chapter II. Carradine, Beverly, Sanctification, Chapters III-

our

Carradine, Beverly, The Sanctified Life, ter

II.

Chap

Coward, S. L. C, Entire Sanctification from 173 to 1 , p. 2 .

Davis, Henry Turner, The Shining Way, ter

III.

Chap

WHAT .

. 1 .

HOLINESS?

ilton L., The Inheritance Chapters LII- LI -

Haney,

Huntington, ter

II.

D. W. C, Sin and

estored,

Holiness, Chap

Jones, W., The Doctrine of Entire Sanctifica IIII. tion, Chapters Possibilities of Grace, p. 21 . Lowry, Asbury, Edward F., Sanctify Them, Chapter II. Walker,

INDE

Acceptable to God, 1 Pet. 2: , p. 1 Anointed, 2 Cor. 1:21, p. 1 of the Jews before entering the tabernacle, Lev. 1 : -12, p.

Anointing 7.

Baptism of Christ, p. of John, ark 1: , p. ark Bapti e with the Holy Ghost, 1: ; Luke 3: 1 , p. Bapti ed be, Acts 2:3 , p. 1 1 into Jesus Christ, om. :1-7, p. 1 with the

Holy Ghost,

1: , p. 7 with water, p.

1 ; Acts

Believers, example of, 1 Tim. p. 2

:12,

Bitterness, roots of, p. ; Heb. 12:1 , p. 1 and without. Blame, holy Eph. 1 : , p.

173

Blameless, 2 Pet. 3:1 , p. 1 and harmless, Phil. 2:1 , p. 17 preserved, 1 Thess. :23, p. 1 7 Blamelessness, p. 177 Blessing, second, p. 3 Blessings promised to the Jews, Deut. 2 and 3 , p. 2 Blood

of Christ, Heb. :1 , p. 2 of Jesus Christ, 1 John 1:7, p. It of the Lamb, ev. 7:1 , p. 1

Bodies, present 1

your,

om. 12 :1, p.

Body of sin, om. : , 7, pp. 7 , 1 Born of God, 1 John 3: , p. 21 Buried with him, om. :1-7, p. 1 Called, Jude 1, p. 1 Canaan experience, p 13 Capacity, individual, p 23 Carnal mind a condition, p. 77 enmity against God, om. 7 not

not

...

Christian perfection, pp. 12, 11 Christian service, perfection in, 22

glorious, Eph. Church, Clean, now are ye, John 1 :1-1 ,

22 Clean hands, Psalm 2 : , p. 2 Clean heart create in me, Psalm 1, p. such as are of, Psalm 73, p. Cleanness be clean, Gen. 3 :2, p. touch no unclean thing, Isa. p.

1 -1 ,

1:7,

Cleanse it with the washing of water, Eph. :2 , p. 1 Cleansed from all filthiness of the mind and spirit, p. 1 Cleanseth us from all sin, 1 John 1:7, p. 1 Cleansing of iniquity, Isa. :7, p. Cleave to om. 12: , p. good, 2 3 Commandment, end of the, 1 Tim. 1: , p. 2 7 Commandments, related to holiness, Joshua 23: - , p. 3 ten, Deut. 2 , p. 2 of the 2 Pet. 3:12. n. Coming Lord, 1 om. Condemnation, no, :1, p. 2 2 Conscience, good, 1 Tim. 1: , p. 2 7 : 1 , p. 2 purge your, Heb. void of offence, Acts 2 :1 , p. 2 2 Conversation example in, 1 Tim. :12, p. 2 Covenant with the Jews, Deut. 2 : with

:7,

:27, p. 17

Crucified with

of, p. 2 eliminated by conversion, p. 7 sub ect to the law of God, om. :7, p. 1 racial trait, p. 7 who has it, p. 77 Carnality, p. 7 om. : , p. 7 Carnally minded, Characteristics, perfection in, p. 23 Charity, 1 Cor. 13:1, pp. 11 , 1 3 example in, 1 Tim. :12, p. 2 2 Tim. 2:22, p. 1 follow nature

Chosen to be a peculiar people, Deut. 1 :2, p. us in him, Eph. 1: . p. 173

him,

Christ, p. :1-7,,

om.

David, dying exhortation 1 Chron. 2 : , p.

1 p.

Solomon,

David's last prayer for Solomon, 1 Chron. 2 :1 , p. Day of Pentecost, Acts 2:1- , p. Dead to sin, p. 1 ; omans :1,' p. 1 with Christ, omans : , p. 2 with him, 2 Tim. 2:11, p. 1 works, Heb. :1 , p. 2 Deeper life, p. 11 Defiled and unbelieving, Titus 1:1 p. 1 1 Delight in the law, Psalm 1:1-3, p.

INDE ďż˝ CONT.

Denying

ungodliness lusts, Titus 2:2,

Depravity, nature

of,

p. p.

from

rest

worldly

and

p. 21

22 2

Desire, perfection in, p. 23 Despise thy youth, 1 Tim.

:12,

Devotion, perfection in, p. 237 Died unto sin, omans :1 , p. 2

Dissimulation,

Double-minded

om.

12: ,

2 3

1: ,

man, James

Earnest of the Spirit, p. 1 Edifying of itself in love, Eph. p. 1

Eli ah,

Establish your p. 17

hearts,

:1 ,

3:13,

1 Thess.

Excellent things, approve, Phil. 1 :1 , p. 2 7 Paith

example in, 1 Tim. follow, 2 Tim. 2:22, follow after, 1 Tim. rest in, p. 2 rest of, p. 11

:12,

:11,

p. 2

1:7,

Filled

att.

: , p. 1 7 with all the fulness of God, Eph.

3:1 , p. 1 Filthiness, lay apart,

James

Fire, bapti ed with,

att.

211

3 p. First fruit,

om.

Flesh, infirmity of,

11:1 ,

1:21,

3:11, 12, 1 7

om. :1 , p. 1 walk not after the, om. :1, p. 2 2 om. Free from sin, :22, p. 1 om. Freed from sin, :1 7, p. 1 om. Fruit unto holiness, :22,, p. 1 Fulness of Christ, Eph. :13, p. 1 2 of God, Eph. 3:1 , p. 1

Gift

of p.

the

1 1

Holy Ghost, Acts 2:3 ,

Godliness, 2 Pet. 3:11,

1 7

follow after. 1 Tim. :11, p 2 Godly, live, Titus 2:12, p. 21

Christ, Eph.

pure, 2 purity, p.

Heaven,

1 ,

Luke

righteousness,

:1 ,

Tim. 2 :22, p. ISO

Heart Heirs of Holiness

:7 -7 ,

before God, 1 Thes. 3:13, p. 17 called unto, 1 Thes. :7, p. 1

definition, p. 13 in the book of omans, p. 1

people,

, 13

pp.

phraseology,

purpose

of,

pp.

righteousness and 17 righteousness 1 p.

, 13, 3 true,

unto,

Eph.

om.

:2 ,

:1 ,

unto

God,

om.

12:1,

; Lev. 2 :7,

, p. 11: be, conversation and godliness, 2 Pet. 3:11, p. 1 7 in

they shall be,

even

Holy acceptable

before the presence, Jude 2 , p. 1 Fellowship one with another, 1 John Faultless

Head, Heart

Eph. :2 -2 , p. 7 unblameable in, 1 Thess. 3:13, p. 12 ech. 1 :2 , p. 73 unto the Lord, way of, Isa. 3 , p. 7 without which, Heb. 12:1 , p. 1 3

om. under, :1 -1 , pp. , 1 Graces of Christian experience, p. 12 Grow up into him, Eph. :1 , p. 1

true,

unfeigned, 1 Tim. 1 : , p. 2 7 Faithful is he, 1 Thess. :2 , p. 1 saying, 2 Tim. 2:11,

God, fail of, Heb. 12:1 ,

p. 1

and

Grace

out

Everlasting life, om. :22, p. 1 om. 12: , p. 2 3 Evil, abhor, Example of the believers, 1 Tim. :12,,

Lev.

all

manner

1 first fruit be,

conversation,

om. 11:1 , p. 1 7 priesthood, 1 Pet, 2: , p. 1 to present you, Col. 1:22, p. 177 Holy Ghost baptism of, p. 3

bapti ed with, 3

att: 3:11,

12,

fell on them. Act 11:1 -17, p. have ye received, Acts 1 :2. p. might receive. Acts :1 -17, p. renewing of, Titus 3: , p. 1 and peace, righteousness, om. 1 :17, p. 2

1 7 1 3

oy,

Holy Spirit att. 3:1 , 17, p. as a dove, dispensations of, p. 2 Holy men, Ex. 22:31. p. Holy nation, ye shall be, Ex. 1 : , p.

House, spiritual,

1 Pet. 2: , p. 1 S Impatience, what it is, p. 22 Inbred sin, p. 7 ; nature of. p. 3 Individuals, holiness of, p. 7

ďż˝ CONT.

INDE

Ingrafted word, James 1:21, Inheritance, p. 137 Iniquity cleansing of, Isa. :7, p. do no, Psa. 11 :3, p. Joined together, Eph. :1 , 1

have her perfect work, James p. 12 22

211

perfection in, p. Paul's experience, 1

pp.

o ow,

Justification, compared with sanctifi cation, pp. 37- 1 Justified, ye are, 1 Cor. :11, p. 1 Justly to do, Ntficah, : , p. 72 om. 1 :17, p. 2 ingdom of God, nowledge, p. 17 ; passeth, Eph. 3:1 , p. 1 om. , Law, not under, :1 , pp. 1

Life, everlasting,

Light, walk

om. :22, p. 1 the, 1 John 1:7,

Isa. wilt keep in perfect, 2 :3, p. : , p. 1 2 People of God, Heb. Perfect, See Christian Perfection, pp. Ill, 11 among them that are, 1 Cor. 2: , p. thou

11 and upright, Job 1:1, p. as many as be, Phil. 3:12, p. 11 ; 2 Cor. 13: be, Deut. 1 :13, p. 11, p. 11 Gen. be thou, 17:1, p. 7 att. : , p. Ill be ye, : , p. 113 everyone that is, Luke God maketh my way, Pea. 13:32, 2 p. make you, Heb. 13:2 , 21, p. 127 man of God may be, 2 Tim. 1 :17,

1 Live with him, 2 Tim. 2:11, p. 1 Love, 1 Cor. 13:1, p. 11 and have not, 1 Cor. 13 : 1, p. 1 3 om. without be dissimulation, 12: , p. 2 3 1 of p. edifying itself, Eph. :1 , follow after, 1 Tim. :11, p. 2 2 rest in, p. of Christ, Eph. 3:1 , p. 1 perfect, See Perfect Love. an of

God,

Tim.

:11,

in Christ Jesus, Eph. was 2: , p. the two, p. 7 inds, otive, perfection in, p. 23 1 Nature, carnal, p.

which

after, 1 Tim.

:11,

1 :27-2 ,

1 Chron. 2 :1 , p. walk with, Psalm 1 1:2, p. 2 Perfect law, Psalm 1 :1- , p. Perfect love, attributes of, p. 1 Perfect man, Eph. :13, pp. 121, 1 2 Perfect peace, thou wilt keep him, Isa. 2 :3, p. Perfect way, behave in, Psa. 1 1:2,

carnal, p. 7 of Christ, p. 1

Passover,

Col.

omans 12:2, p. will of God, Perfect heart and willing mind, 1 Chron. 2 : ,

ind

Pt 'i"nce

man,

stablish, strengthen, settle you, 1 Pet. :1 , p. 13 that ye may be, James 1: , p. 12

New man have put on, Col. 3: , 1 , p. 17 :2 -2 , pp. 7, 17 put on, Eph. omans :1-7, p. Newness of life, 1 Phil. 1:1 , p. 2 7 Offence, without, Old man, pp. 2, 7 7 contrasted with new, p. om. : , p, 7 crucified, om. ie crucified, :1-7, p. 1 ye have put off; Col. 3: , 1 , p. 17

present every p. 122

1 Tim. :11, p. 2 receive with, James 1:21, p. 211 icah : , p. 73 ercy, to love,

eekness, follow after,

Heb. 12:1 , p. 1 3; 2 Tim. 2:22, p. 1 found of him in, 2 Pet. 3:1 , p. 1 om. 1 :17, kingdom of God is, p. 2

Joshua, dying exhortation, p. 3 om. 1 :17, Joy in the Holy Ghost, p.

1: ,

Perfected

compared with perfect, p. 11 forever, Heb. 1 :1 , p. 1 2 :12Perfecting of the saints, Eph. 1 , p. 131 Perfection, See Christian Perfection absolute, p. 223 angelic, p. 222

Christian, pp. 12, 111 Edenic, p. 21 even your, 2 Cor. 13: , p. 117 in Christian service, p. 22 in desire, p. 23 in devotion, p. 237

INDE

in motive, p. 23 in patience, p. 22 in power, p. 22 James 3:2, p. 12 let us go on unto, Heb. Place, in one, Acts 2:1- ,

Power, perfection in, Present your bodies,

:1,

p. 12

om.

12:1,

1 Preserved blameless, 1 Thess. p. 1 7 forever, Psa. 37, p. 3 in Jesus Christ, Jude 1 :1, p. Press toward the mark, Phil. 3:1 11 Priest, adornment of, Ex. 3 :3, Pri e of the p. 11

things

p. p.

high calling, Phil. 3:1 ,

Prophesied, Acts 1 :2,

Pure all his in Pure

.23,

are,

1 7

Titus, 1:1 ,

work is right, Prov. 21 : att. : , heart, p. 1 ; heart charity out of, 1 Tim. 1: , out of, 2 Tim. 2:22, p. 1 Psalm 2 : , p. 2 Pure religion, James 1 :27, p.

Purge

1 1

p. p.

2 7

e- ointing, epentance,

p. pp.

1 1,

213

the result of sanctification, p. 1 2 in faith, p. 2 in love, p. there remaineth, Heb. : , p. 1 2 est of faith, p. 11 om. :1esurrection, likeness of, 7, p. 1 :21, p. ighteous, shall be all, Isa. 71 as

ighteously, live, Titus 2:2, p. 21 ďż˝alketh, Isa. 33:1 -17, ighteousness,

follow after, 1 Tim. :11, p. 2 instruments of, om. :13, p. of God om. 1 :17, p. kingdom is, 2 of the perfect, Prov. 11: , , 2 , 7 p. son of, ai. :2, p. 7 sow to yourselves, Hosea 1 :12, p. 72 understand, Prov. 2: -11, p. unto holiness, om. :1 , p. 1 works of, Titus 3 : , p. 1 ev. 7:1 , p. obes, washed their, 1 omans, holiness in the book, p. 1 oot of bitterness, p. ; Heb. 12:1 , p. 1

Sacrifice, Saints,

living,

om. 12:1,

7.1 ,

preserveth the :11, p.

Sanctification, compared

definition,

way of

with

pp.

ustification,

pp.

made unto us, 1 Cor. 1:3 , p. 13 of the Spirit, 1 Pet. 1:2, p. 1 ; 2 Thess. 2:13, p. 1 1 process of purging, p.

self, p. symboli ed,

p. 1 the will of God, 1 Thess. :3, p. 1 Sanctified and meet for the master's use, 2 Tim. 2:21, p. 1 by faith, Acts 2 :1 , p. 13 by God the Father, Jude 1:1, p. 1 by the which will, Heb. 1 :1 , p. 1 1 in Christ Jesus, 1 Cor. 1:2, p. 13 them that are, Heb. 1 .1 , p. 1 2 ye are, 1 Cor. :11, p. 1 Sanctifieth, be that, Heb. 2:11, p. 1 Sanctify and cleanse it, Eph. :2 , p. 1 myself, John 17:1 , p. 1 1 that he might, Heb. 13:12, p. 1 3 them through thy truth, John 17:

17, p. 13 wholly,

you

awake to, 1 Cor. 1 :3 . p. 171 doeth, Psa. 1 :3, p. follow, 2 Tim. 2:22, p. 1

his, Prov. 2

1 , 13

1 Thess.

yourselves, Lev. 11:

called to be, 1 Cor. 1:2, p. 13 he preserveth the souls of, Psa.

37- 1

himself from these, 2 Tim. 2:21, p. 1 me, Psa. 1, p. 3 ai. 3:3, p. 7 them as gold, :1 , p. 2 your conscience, Heb. John 1 :1-1 , p. 22 Purgeth it, Purging of sin, Isa. :7, p. Purification of the Jews, p. Purified and made white, Dan. 12 :3, 1 , p. 72 ai. 3:2, 3, p. 7 Purifier of silver, Purity, example in, 1 Tim. :12, p. 2

est

ďż˝ CONT.

:23,

p. p.

;

Lev. 2 :7, , p. Save your souls, James 1:21. p. 211 Sealed us, 2 Cor. 1:21, p. 1 Second work of grace, p. 1 compered with the first, p. 37

INDE ďż˝ CONT.

for, p. 3 for, p. 33 experience,

need

Tarry,

Separate,

Servants omans

be ye, 2 Cor.

:1 ,

:17,

p. 2

om. God, .22, p. 1 to righteousness, om. :1 , p. 1 Service, Christian, See Christian to

Sin

service

anaylsis of, p. 1 and a mistake, p. 2 as

act,

attitude, condition,

22 1 John

all,

1:7,

p. 1 p. 1 effect on the individual, p. 27 he cannot, 1 John 3: , p. 21 inbred, p. 7 let not, om. :12; p. 1 popular idea of, pp. 1 , 1 purging of, Isa :7, p. shall not have dominion, om 1 , p. 1 should not serve, om. :1-7, 1 universality of, p. 12 voluntary, p. 27

definition of,

Sin

not

1 Cor. Psalm

1 :3 , : , p.

Sincere, that p.

: p.

be, Phil. 1 :1 , :

of God

3:1 , 17,

att.

: 1 , p. 2 2 Thess.

the,

2:13,

the,

Spot without, 2 Pet. 3:12, without to God, Heb. Stablisheth p. 1

:1 .

p. 2 with you, 2 Cor. 1:21,

Suffered awhile, 1 Peter

Suppressionists,

:1 ,

p. p.

their

1 Cor.

ye are,

om. :1, p. 2 2 Spirit-filled life, p. 12 Spiritual house, 1 Pet. 2:1 , p. 1 walk after

: ,

robes,

descending,

his, 1 Thess.

possess

light, 1 John 1:7, p. 1 upright, Psa. 1 :7, p. 1 righteously, Isa. 33:1 -17,

Washed 1

sanctification of

Walk in the Walketh

the eternal Heb.

P-

:32,

not, Deut.

; Joshua 23: - ,

honour, 2 Tim. 2:21, p. 1 ictorious life, p. 12 isit the fatherless, James 1:27,

the, 2 Cor. 1:21, p. 1 example in, 1 Tim. .12, p. 2

earnest

ye shall

213

:17,

2 Cor.

unto

Soberly, live, Titus 2:2, p. 21 Speaking the truth in love, Eph. 1 , Spirit

God,

1:22, p. 177 in holiness, 1 Thess. 3.13, p. 17 : nclean thing, touch not, 2 Cor. 17, p. 2 1 us unto, ncleanness, not called Thess. :7, p. 1 ndefiled before God, James 1 :27, p. 213 blessed are, Psa. 11 :3, p. ngodliness, denying, Titus 2:2, p. 21 nity of the faith, Eph. :13, p. 121 nreproveable in his sight, Col. 1:22, p. 177 nspotted from the world, Jos. 1 :27, p. 213 essel,

171

may

2 7

nblameable and unreproveable, Col.

from

Tongues, pp. 1 , 1 2; of fire, Acts 2:1- , p. Traits, individual, p. 232 Transformed, be ye, om. 12:2, p. Triune nature of God, pp. 2, Truth in love, Eph. :1 , p. 1

aside, 33, p.

p. 2 p. 2

relationship,

cleanseth

p. 17 of the living 2

Turn

2 :

Lake

Teaching us, Titus 2:12, p. 21 Temple of God is holy, 1 Cor. 3:17

reason

restful

:11,

ev. p.

7:1 ,

baptism, p. Way of holiness, Isa. 3 , p. 7 Whole heart, seek him with, 11 :3, p. Water

Psa.

Will of God, p. 12 by the which we are sanctified, Heb. 1 :1 , p. 1 1 good and perfect and acceptable, omans 12:2, p. this is the, 1 Thess. :3, p. 1 Wind, rushing, mighty, Acts 2:1- , p.

Wisdom,

13 ; 1 Cor. 2: , Phil. 2:1 ,

Wi hout rebuke,

Witnesses,

ye are, Luke 2

p. 11 p.