- Key Passages That Teach the Concept of Entire Sanctification
- Daniel Steele’s Testimony To Entire Sanctification - Free Holiness Gospel Literature
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Key Passages That Teach the Concept of Entire Sanctification
Asked 5 years, 1 month ago. Active 3 years, 2 months ago. Viewed times. Matthew Morley Matthew Morley 2 2 silver badges 11 11 bronze badges. Sanctification: Initial, Progressive, Entire We believe that sanctification is that work of the Holy Spirit by which the child of God is separated from sin unto God and is enabled to love God with all the heart and to walk in all His holy commandments blameless. Sanctification is initiated at the moment of justification and regeneration.
From that moment there is a gradual or progressive sanctification as the believer walks with God and daily grows in grace and in a more perfect obedience to God. This prepares for the crisis of entire sanctification which is wrought instantaneously when believers present themselves as living sacrifices, holy and acceptable to God, through faith in Jesus Christ, being effected by the baptism with the Holy Spirit who cleanses the heart from all inbred sin. The crisis of entire sanctification perfects the believer in love and empowers that person for effective service.
It is followed by lifelong growth in grace and the knowledge of our Lord and Savior Jesus Christ. The life of holiness continues through faith in the sanctifying blood of Christ and evidences itself by loving obedience to God's revealed will. Sign up or log in Sign up using Google.
Daniel Steele’s Testimony To Entire Sanctification - Free Holiness Gospel Literature
Sign up using Facebook. Sign up using Email and Password. Adam Clarke The word "sanctify" has two meanings. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service. It signifies to make holy or pure. Many talk much, and indeed well, of what Christ has done for us: but how little is spoken of what he is to do in us! He was incarnated, suffered, died, and rose again from the dead; ascended to heaven, and there appears in the presence of God for us. These were all saving, atoning, and mediating acts for us; that he might reconcile us to God; that he might blot out our sin; that he might purge our consciences from dead works; that he might bind the strong man armed -- take away the armor in which he trusted, wash the polluted heart, destroy every foul and abominable desire, all tormenting and unholy tempers; that he might make the heart his throne, fill the soul with his light, power, and life; and, in a word, "destroy the works of the devil.
But these acts done in us are consequent on the acts done for us: for had he not been incarnated, suffered, and died in our stead, we could not receive either pardon or holiness; and did he not cleanse and purify our hearts, we could not enter into the place where all is purity: for the beatific vision is given to them only who are purified from all unrighteousness: for it is written, "Blessed are the pure in heart, for they shall see God.
The living stones of the temple, like those of that at Jerusalem, are hewn, squared, and cut here, in the church militant, to prepare them to enter into the composition of the church triumphant. This perfection is the restoration of man to the state of holiness from which he fell, by creating him anew in Christ Jesus, and restoring to him that image and likeness of God which he has lost. A higher meaning than this it cannot have; a lower meaning it must not have. God made man in that degree of perfection which was pleasing to his own infinite wisdom and goodness. Sin defaced this divine image; Jesus came to restore it.
Sin must have no triumph; and the Redeemer of mankind must have his glory. But if man be not perfectly saved from all sin, sin does triumph, and Satan exult, because they have done a mischief that Christ either cannot or will not remove. To say he cannot, would be shocking blasphemy against the infinite power and dignity of the great Creator; to say he will not, would be equally such against the infinite benevolence and holiness of his nature.
All sin, whether in power, guilt, or defilement is the work of the devil; and he, Jesus, came to destroy the work of the devil; and as all unrighteousness is sin, so his blood cleanseth from all sin, because it cleanseth from all unrighteousness. Many stagger at the term perfection in Christianity; because they think that what is implied in it is inconsistent with a state of probation, and savors of pride and presumption: but we must take good heed how we stagger at any word of God; and much more how we deny or fritter away the meaning of any of His sayings, lest he reprove us, and we be found liars before him.
But it may be that the term is rejected because it is not understood. Let us examine its import. The word "perfection," in reference to any person or thing signifies that such person or thing is complete or finished; that it has nothing redundant, and is in nothing defective. And hence that observation of a learned civilian is at once both correct and illustrative, namely, "We count those things perfect which want nothing requisite for the end whereto they were instituted. Why the doctrine which enjoins such a state of perfection as this, should be dreaded, ridiculed, or despised, is a most strange thing; and the opposition to it can only be from that carnal mind that is enmity to God; "That is not subject to the law of God, neither indeed can be.
The whole design of God was to restore man to his image, and raise him from the ruins of his fall; in a word, to make him perfect; to blot out all his sins, purify his soul, and fill him with holiness; so that no unholy temper, evil desire, or impure affection or passion shall either lodge or have any being within him; this and this only is true religion or Christian perfection; and a less salvation than this would be dishonorable to the sacrifice of Christ, and the operation of the Holy Ghost; and would be as unworthy of the appellation of Christianity," as it would be of that of "holiness or perfection.
They who deny it, deny the whole scope and design of divine revelation and the mission of Jesus Christ.
And they who preach the opposite doctrine are either speculative Antinomians, or pleaders for Baal. When St. What then is this something? It must mean "that holiness without which none shall see the Lord. This fitness, then, to appear before God, and thorough preparation for eternal glory, is what I plead for, pray for, and heartily recommend to all true believer, under the name of Christian perfection.
Had I a better name, one more energetic, one with a greater plenitude of meaning, one more worthy of the efficacy of the blood that bought our peace, and cleanseth from all unrighteousness, I would gladly adopt and use it. Even the word "perfection" has, in some relations, so many qualifications and abatements that cannot comport with that full and glorious salvation recommended in the gospel, and bought and sealed by the blood of the cross, that I would gladly lay it by, and employ a word more positive and unequivocal in its meaning, and more worthy of the merit of the infinite atonement of Christ, and of the energy of his almighty Spirit; but there is none in our language; which I deplore as an inconvenience and a loss.
Why then are there so many, even among sincere and godly ministers and people, who are so much opposed to the term, and so much alarmed at the profession? I answer, Because they think no man can be fully saved from sin in this life. I ask, where is this in unequivocal words, written in the New Testament? Where, in that book is it intimated that sin is not wholly destroyed till death takes place, and the soul and the body are separated?
In the popish baseless doctrine of purgatory, this doctrine, not with more rational consequences, is held: this doctrine allows that, so inveterate is sin, it cannot be wholly destroyed even in death; and that a penal fire, in a middle state between heaven and hell, is necessary to atone for that which the blood of Christ had not cancelled; and to purge from that which the energy of the almighty Spirit had not cleansed before death.
Even papists could not see that a moral evil was detained in the soul through its physical connection with the body; and that it required the dissolution of this physical connection before the moral contagion could be removed. Protestants, who profess, and most certainly possess, a better faith, are they alone that maintain the deathbed purgatory; and how positively do they hold out death as the complete deliverer from all corruption, and the final destroyer of sin, as if it were revealed in every page of the Bible!
Whereas, there is not one passage in the sacred volume that says any such thing. Were this true, then death, far from being the last enemy, would be the last and best friend, and the greatest of all deliverers: for if the last remains of all the indwelling sin of all believers is to be destroyed by death, and a fearful mass this will make, then death, that removes it, must be the highest benefactor of mankind.
The truth is, he is neither the cause nor the means of its destruction. It is the blood of Jesus alone that cleanseth from all unrighteousness. It is supposed that indwelling sin is useful even to true believers, because it humbles them and keeps them low in their own estimation. A little examination will show that this is contrary to the fact. It is generally, if not universally allowed that pride is of the essence of sin, if not its very essence; and the root whence all moral obliquity flows.
How then can pride humble us?
ufn-web.com/wp-includes/76/localiser-mon-iphone-ne-fonctionne-plus.php Is not this absurd? Where is there a sincere Christian, be his creed what it may, that does not deplore his proud, rebellious, and unsubdued heart and will, as the cause of all his wretchedness; the thing that mars his best sacrifices, and prevents his communion with God? How often do such people say or sing, both in their public and private devotions, -- "But pride, that busy sin, Spoils all that I perform! But still it is alleged, as an indubitable fact, that "a man is humbled under a sense of indwelling sin.
It is the grace of God, that shows and condemns the sin that humbles us. Neither the devil nor his work will ever show themselves. Pride works frequently under a dense mask, and will often assume the garb of humility. How true is that saying, and of how many is it the language! It appears then that we attribute this boasted humiliation to a wrong cause. We never are humbled under a sense of indwelling sin till the Spirit of God drags it to the light, and shows us, not only its horrid deformity, but its hostility to God; and he manifests it, that he may take it away: but a false opinion causes men to hug the monster, and to contemplate their chains with complacency!
It has been objected to this perfection, this perfect work of God in the soul, that "the greater sense we have of our own sinfulness, the more will Christ be exalted in the eye of the soul: for, if the thing were possible that a man might be cleansed from all sin in this life, he would feel no need of a Saviour; Christ would be undervalued by him as no longer needing his saving power.
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How is Christ exalted in the view of the soul? How is it that he becomes precious to us?