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Chapter 9
THE WAY INTO THE BLESSING
(1) It May Be Personally Known
(2) It May Be Instantaneously Known
(3) It Must Be Personally Sought
(1) It may be Personally Known -- Having said so much about this blessing, we now pause for a while before the entrance, so that the reader may consider the way in. We begin by insisting that there is a way in. The teaching before us is not a fanciful mental plaything, but represents a distinct and definite spiritual experience to be personally enjoyed.
Concerning this, Rev. J. A. Wood says: "The essential facts of personal salvation are knowable -- they may be known by experience. The fallen condition of man, with all his deplorable convictions, sufferings and degradation, is not more a matter of assurance and positive consciousness than their counterpart in the redemption of Christ -- pardon, adoption, regeneration and sanctification. The latter come as clearly and fully within the purview of experimental knowledge as the former. We believe with Lord Bacon that 'experience should be the test of truth; and with Dr. C. H. Fowler, Entire sanctification will, sooner or later, afford the best solution of any difficulties we may have on this subject.' "There is philosophy as well as inspired truth in the declaration of Christ, 'If any man will do his will, he shall know of the doctrine.' Here is common ground, on which all may prove the power of Christ to save, and obtain freedom from doubts and uncertainty, in a conscious realization of personal salvation. Christian holiness, theoretically and experimentally, is no greater mystery than regeneration, neither is it removed any further from the laws of human thought, but is as plain as any other fact of consciousness. The provisions and the possibilities of grace in this regard are alike adapted to all, needed by all, and free to all. Christ 'by the grace of God tasted death for every man,' and every man may taste the joys and sweet delight of full salvation.
"There are three things that are distinct in this experience: 1. There is a consciousness of inbred sin and moral deficiency after conversion, and the more devoted and faithful the justified soul, the clearer and stronger this conviction, and the more devoted and faithful the justified soul, the clearer and stronger this conviction. 2. There is conviction, in the light of gospel provisions, of the duty and privilege of being 'cleansed from all sin' and made 'pure in heart.' 3. It is prayerfully sought and experienced as an instantaneous cleansing by faith in the blood of Christ. "These three items of experimental knowledge will be found in every clear case of entire sanctification" (Perfect Love, pp. 95, 96).
That this experience may be personally known may be argued from:
1. The commands and, exhortations of the Bible: Gen. 17:1; Ex. 22:31; Lev. 11:44, 45; 20:7, 26; Deut. 10:12; 18:13; I Kings 8:61; I Chron. 28:9; II Chron. 7, 9; Matt. 5:48; 22:37; II Cor. 6:14 to 7:1; 13:11; Eph. 5:18; I Tim. 1:5; 5:22; Heb. 6:1; 12:14; I Pet. 1:15, 16.
2. The promises and declarations of the Bible: Deut. 7:6; 14:2, 21; 26:19; 28:9; 30:6; II Chron. 16:9; Psa. 130:8; Jer. 33:6-9; Ezek. 36:25-27; Obad. 17; Zech. 13:1. 14:20, 21; Matt. 1:21; 5:8; Luke 1:74, 75; John 1:29, 33; 7:37-39; Acts 1:4,5,8; 2:38; 15:8,9; 26:18; Rom. 6; Eph. 5:25-27; I Thess. 3;13; 4:3; 4:7; 5:22-24; II Tim. 2:21; Tit. 2:11-14; 3:5,6; Heb. 2:11; 7:25; 10:10, 14; 13:11-13; I Pet. 1:16; I John 1:5 to 2:2; 3:3-9; Jude 24.
3. The prayers of the Bible: I Chron. 29:19; Psa. 5; Matt. 6:10, 13; John 17:15-23; Acts 20:32; II Cor. 13:9; Eph. 1:15-23; 3:14-19; Col. 4:12; 1 Thess. 5:23; Heb. 13:20, 21.
4. The testimonies and example of the Bible: Gen. 5:24; Heb . 11:5, 6; Gen. 6:9; II Kings 4:9; 20:3; 2 Chron. 15:17; Job 1:1-8; 2:3; Psa. 101:2; Luke 1:5, 6; Acts 2:1-4; 8:14-17; 9:17-19; 10:44-48; 15:8-9; 19:1-7; Rom. 8:3-4; Gal. 2:20; Phil. 3:15; 1 Thess. 2:10; Heb. 2:11; I Pet. 1:2; II Pet. 1:21; 1 Pet. 3-5; I John 4:17, 18;
(2) It Maybe Instantaneously Known -- The entrance into this experience is not by the slow process of growth but by the instantaneous method of faith. This is seen in:
1. The terms used to describe it. An act of circumcision. A divine operation on the heart. (see Deut. 30:6; Col. 2:11). A work of purging. A divine elimination of that which is unnatural from the nature. (see Psa. 51:7; John 15:2). An act of cleansing. A divine sweep of defilement from the life. (see Psa. 51:7; Ezek. 36:25; I John 1:9; Matt. 8:1-4). A work of creation. A divine word, calling into being something new. (see Psa. 51:10; Eph. 4:24; Psa. 33:9). An act of baptism. A divine work, immersing the soul in God. (see Matt 3:11; Rom. 6:4). An act of crucifixion. A divine work bringing death. (see Rom. 6:6; Gal. 2:20). A work of destruction. A divine work, ridding the soul of sin's nature within. (See Rom. 6:6). In view of this sevenfold decisive work, we are commanded to "Put off . . . the old man" (Eph. 4:22): "put on . .. the new man" (Eph. 4:24): "put away" whatever belonged to the old, because we are now acknowledging only, the new.
2. The tense used in speaking of it. Here we meet that Greek peculiarity which has become the unanswerable argument in instantaneous Second Blessing holiness. Dr. Daniel Steele:
"In this age of astonishing scientific progress, when the microscope applied to living tissues reveals whole continents of evidences of design in bioplastic life, and marvelously strengthens theism in its debate with atheism, we have applied the same instrument to the Greek Testament, in the aid of exegesis, in the interest of disputed truths, and for the refutation of certain doctrinal errors. Our microscope will be directed to a long-neglected field of research, the Greek tenses, not for the purpose of discovering new truths, but for the confirmation and clear elucidation of verities as old as revelation. Dean Alford and Bishop Ellicott, and other late sacred scholars, enrich their notes with gems of truth discovered by applying the microscope of modern learning. They call attention to the tenses of the Greek verbs used in the New Testament as conveying important truth ... That the English scholar may understand our argument and our illustrations, we give the following definitions:
"1. The present tense denotes what is now going on, and indicates a continuous, repeated, or habitual action, as 'I am writing. '
"2. The imperfect denotes the same continuity or repetition in the past, as 'I was writing. '
"3. The aorist indicative (says Goodwin) expresses the simple momentary occurrence of an action in time past, as, 'I wrote. '
"4. The perfect denotes an action as already finished at the present time, as 'I have written; my writing is just now finished.' It also expresses the continuance of the result down to the present time; as the formula, 'It is written,' is literally, 'It has been written,' and implies that it now stands on record.
"5. The pluperfect denotes an act which took place before another past act.
"6. The chief peculiarity lies in the aorist. We have in the English no tense like it. Except in the indicative, it is timeless, and in all the moods indicates what Krueger styles 'singleness of act.' This idea our translators could not express without a circumlocution in words having no representatives in the Greek.
"The poverty of our language,' says Alford, 'in the finer distinctions of the tenses often obliges us to render inaccurately and fall short of the wonderful language with which we have to deal." All exhortations to prayer and to spiritual endeavor in the resistance of temptation are usually expressed in the present tense, which strongly indicates persistence. Example: Matt. 7:7. 'Keep asking [pres. ], and it shall be given you; seek [pres. ] again and again, and ye shall find; knock persistently, and it shall be opened unto you.' The next thing that impresses us is the absence of the aorist and the presence of present tense whenever the conditions of final salvation are stated. Our inference is that the conditions of ultimate salvation are continuous, extending through probation, and not completed in any one act.
"A careful study of the Greek will convince the student that it is a great mistake to teach that a single act of faith furnishes a person with a paid-up, non-forfeitable policy, assuring the holder that he will inherit eternal life, or that a single energy of faith secures a through ticket for heaven. The Greek tenses show that faith is a state, a habit of mind, into which the believer enters at justification. But when we come to consider the work of purification in the believer's soul by the power of the Holy Spirit, both in the new birth and entire sanctification, we find that the aorist is almost uniformly used.
"This tense, according to the best New Testament grammarians, never indicates a continuous, habitual, or repeated act, but one which is momentary, and done once for all. E. g. , Matt. 8:2,3, 'And behold there came a leper, and he kept worshipping [imperfect] him, saying, Lord, if thou wilt, thou canst cleanse [aorist] me [once for all]. And Jesus, stretching out [aorist] his hand, touched [aorist] him, saying, I will, be thou instantaneously cleansed [aorist].' The leper prayed to be cleansed, not gradually, but instantly, and it was done at a stroke, according to his faith. John 17:17-19: 'Sanctify [aorist imperative] them [once for all] through thy truth [that is, through faith in the distinctive office and work of the Comforter. ] ... And for their sakes I am consecrating [present] myself, in order that they in reality may be permanently sanctified. '
The imperative aorist denotes an action either rapidly completed and transient, or viewed as occurring but once. Acts 15:9: 'Instantaneously purifying [aorist] their hearts by faith.' This verse is a key to the instantaneous sanctifying work of the Holy Spirit wrought in the hearts of believers on the day of Pentecost, since the words 'even as he did unto us' refer to that occasion. See Acts 10:45-47. Rom. 6:6: 'Knowing this, that our old man was crucified [aorist, once for all], that the body [being or totality] of sin might be destroyed [aorist, at a stroke], that henceforth we should no longer be serving [present] sin. For he who [once for all, aorist] died [unto sin] has been justified from sin.' The aorist here teaches the possibility of an instantaneous death-stroke to inbred sin, and that there is no need of a slow and painful process, lingering until physical death or purgatorial fires end the torment. Men are not crucified limb by limb, after one part is dead finding a hand or arm or finger alive, but the whole life is extinguished all at once. 2 Cor. 7:1: 'Let us cleanse [aorist] ourselves [at a stroke] from every filthiness of the flesh and spirit, perfecting [present] holiness in the fear of the Lord. '
"The tenses used in connection with various metaphors and phrases employed to denote entire sanctification are significant. Example, Gal. 2:19, 20: 'For I through the law died [aorist, quite suddenly] to the law, that I might live unto God. I have been crucified [perfect] with Christ [and stay dead till now], and it is no longer, I that live, but Christ that liveth in me.' Here is a perfect answer, in Paul's testimony, to the advocates of a lingering death of the old man, continuing up to the separation of soul and body. There was a time when Paul died to sin by a crucifixion-a short and sharp kind of death-and the old man lived no more. Eph. 1:13: 'After that ye believed [aorist], ye were sealed [aorist] with that Holy Spirit of promise.' Here the believing and the sealing are acts distinct, definite and completed. Eph. 3:16-19: Here are six aorists in four verses: 'Grant,' 'be strengthened,' 'dwell' (i. e. , take up his abode) , 'may be able to comprehend,' 'to know,' 'be filled.'
"May we not infer that Paul chose this tense to convey most strongly and vividly the ability of Christ to do a great work in a short time, to save believers fully, and to endow them with the fullness of the Spirit? Eph. 4:22-24: 'That ye put off [aorist] the old man.' Here the aorist is used because the act of putting off is one and decisive. 'And that ye be renewed [present] in the spirit of your mind. And that ye put on [aorist] the new man, which after God is created [aorist, was instantaneously created] in righteousness and true holiness.' l Thess. 5:23: 'And the very God of peace [once for all] sanctify [aorist] you wholly . . ."' (The Tense Readings of the Greek New Testament, Milestone Papers, pp. 62-86, which see for more complete treatment).
(2) Instantaneously Known (continued) To the other evidences of the fact that the blessing may be instantaneously known, there may be added a third: 3. The teaching of those who have received it. It will be noticed that we say "of those who have received it." We are aware that there is much teaching contrary to that of the instantaneous blessing, but those who speak thus admit that they know nothing about such an experience; they are therefore not safe guides here. We would not go to a butcher for a discussion on surgery, nor to a blind man for the description of a landscape. High scholastic attainments call for respect in the sphere in which they operate, but only those who have tasted of this grace are competent consultants concerning it.
Mr. Wesley: "Indeed, this is so evident a truth that well-nigh all the children of God, scattered abroad, however they differ in other points, yet generally agree in this: That although we may 'by the Spirit mortify the deeds of the body,' 'resist and conquer both outward and inward sin,' although we may weaken our enemies day by day, yet we cannot drive them out. By all the grace which is given at justification we cannot extirpate them. Though we watch and pray ever so much, we cannot wholly cleanse either our hearts ' or hands. Most sure we cannot, till it please our Lord to speak to our hearts again-to speak the second time, 'Be clean'; and only then the leprosy is cleansed. Only then the evil root, the carnal mind, is destroyed and inbred sin subsists no more. But if there be no such second change; if there be none but a gradual work of God (that there is a gradual work none denies) , then we must be content, as well as we can, to remain full of sin till death" (Sermons). Inquiring [in 1761] how it was that in all these parts we had so few witnesses of full salvation, I constantly received one and the same answer: 'We see now we sought it by our works; we thought it was to come gradually; we never expected it to come in a moment, by simple faith, in the very same manner thus; as all who believe they are sanctified declare with one voice that the change was wrought in a moment.' I cannot but believe that sanctification is commonly, if not always, an instantaneous work. I have continually testified (for these five and twenty years) , in private and public, that we are sanctified as well as justified by faith. And, indeed, the one of those great truths does exceedingly illustrate the other. Exactly as we are justified by faith, so are we sanctified by faith. You may obtain a growing victory over sin from the moment you are justified. But that is not enough. The body of sin, the carnal mind, must be destroyed. The old man must be slain or we cannot put on the new man. ... and this is done in a moment. To talk of this being gradual would be nonsense, as much as if we talked of gradual justification" (Christian Perfection).
Rev. John Fletcher: "It is, I think, allowed on all sides that 'we are saved,' that is, sanctified, as well as justified 'by faith.' Now, that particular height of sanctification, that full 'circumcision of the heart, which centrally purifies the soul, springs from a peculiar degree of saving faith, and from a 'particular operation of the 'spirit of burning,' a quick operation this, which is compared to a baptism of fire, and proves sometimes so sharp and searching that it is as much as a healthy, strong man can do to bear up under it" (Last Check to Antinomianism, p. 566).
Dr. Adam Clarke: "We are to come to God for an instantaneous and complete purification from all sin, as for instantaneous pardon. In no part of the Scriptures are we directed to seek the remission of sins seriatim- one now and another then, and so on. Neither in any part are we directed to seek holiness by gradation. Neither a gradation pardon nor a gradation purification exists in the Bible. ... For as the work of cleansing and renewing the heart is the work of God, His almighty power can perform it in a moment, in the twinkling of an eye. And as it is this moment our duty to love God with all our heart, and we cannot do this till He cleanse our hearts, consequently He is ready to do it this moment, because He wills that we should in this moment love Him. ... This moment, therefore, we may be emptied of sin, filled with holiness, and become truly happy" (Clarke's Theology, p. 208).
Rev. Richard Watson: "The attainment of perfect freedom from sin is one to which believers are called during the present life; and it is necessary to completeness of holiness and of those active and passive graces of Christianity by which they are called to glorify God in this world and to edify mankind. ... All the promises of God which are not expressly, or from their order, referred to future time, are objects of present trust; and their fulfillment now is made conditional only by our faith. They cannot, therefore, be pleaded in our prayers, with an entire reliance upon the truth of God, in vain. To this faith shall the promises of entire sanctification be given, which in the nature of the case supposes an instantaneous work immediately following upon entire and unwavering faith" (Theol. Inst. , Vol. II, p. 455).
Rev. John Inskip: "I apprehend in all cases where any special success has been given to the teaching of this doctrine it has been where the instantaneous character of the work has been made very prominent' (Method of Promoting Perfect Love).
Rev. William McDonald: "The present is as the future with God, and they do not reckon wisely who conclude that tomorrow will be more abundant in privilege than today. There can be no want of power on the part of Christ; and as it is by faith and not by works, it requires but little time to believe. Whenever the soul sees its wants, and believes in Christ, the work is accomplished" (New Testament Standard of Piety, p. 167).
Dr. George Peck: "It will be remembered that we have found sanctification to imply both the death of sin and the life of righteousness. And when we speak of entire sanctification, as to the former part of it, we say it may be attained at once-it is an instantaneous work. ... But in relation to the latter part of this great work, viz. , the life of righteousness, embracing all holy affections and pious efforts, it is regarded as entirely progressive ... The destruction of sin in the soul, and the growth of holiness, are two distinct things. ... The one is instantaneous, the other gradual; and hence it is that we sometimes say, with propriety, that the work of entire sanctification is both gradual and instantaneous" (Christian Perfection, p. 212).
One more quotation closing this section: Rev. J. A. Wood:
"The church generally holds that God instantaneously removes all indwelling sin from dying infants and from all justified believers who die suddenly like the dying thief, and it is reasonable to believe that He instantaneously sanctifies those who trust in the blood of Christ to have it done. Purity being God's work, and being by faith, is evidence that it is instantaneous, the same as its kindred blessings-pardon, adoption, and regeneration. The beautiful analogy in the conditions and experience of regeneration and entire sanctification teaches an instantaneous work similar to regeneration. The sinner, convicted of his guilt, believes in Christ for pardon, and is forgiven freely and fully. The Christian, convicted of impurity, believes in Christ for holiness, and his heart is made pure, entirely and instantaneously. The promise, 'Believe on the Lord Jesus Christ, and thou shalt be saved,' covers the latter case just as much as the former.
"Gradualism is not according to the analogy of the great work of God in spiritual regeneration. The instantaneous is. The commands, exhortations, and promises of the Bible teach that purity is instantaneous. God desires, commands, and expects instant obedience. This cannot be done if holiness is not instantaneous. God's command, 'Be ye holy,' plainly requires present holiness; 'Be ye filled with the Spirit,' 'Be ye therefore perfect,' enjoins perfection today. 'This is the will of God, even your sanctification,' means; now. 'Thou shalt love the Lord thy God with all thy heart,' is a command enforcing perfect love today, if it means anything. Just as surely as God desires and commands us now to 'be holy,' now to 'be perfect,' now to be filled with the Spirit and now to 'love him with all our hearts,' so surely is sin's destruction and heart purification instantaneous.
"All the commands, invitations, and promises of God in respect to holiness are in the present tense. They are as clearly and definitely so as those to the sinner in regard to repentance, obedience, justification, and regeneration. In point of time, their united language is, 'Behold, now is the accepted time; behold, now is the day of salvation.' One act of sin by Adam instantly corrupted human nature. Is it not reasonable to believe that Christ, our second Adam, can as instantly purify the soul when He is fully trusted to do it. Could Adam do in an instant, in corrupting the soul, what it must take our Lord Jesus Christ a lifetime to undo and call in death in the end as some think, to complete the work? If, as all believe, in a moment a work of such magnitude as regeneration is wrought, imparting spiritual life to a soul, dead in trespasses and sins, and removing its weight of guilt, grief, and doubt, may not the remains of impurity be washed out instantly by the inspiration of the Holy Spirit, that we may perfectly love and worthily magnify His holy name?'
"The fact that inborn sin is a unit, an evil principle or taint infecting our nature, and cannot be removed by parts, any more than its antagonism, the principle of life in Christ, can be imparted gradually in our regeneration, is evidence that sanctification is instantaneous. The efficacious, meritorious ground of purity is the atoning blood of Christ. The proximate, conditional source of purity is faith. The instrumental source is the Word of God. The grand efficient agent is the Holy Ghost -- 'sanctified by the Holy Ghost.' If the work of purification is thus wrought according to the Word of God, it must be instantaneous. The uniform experience of all who are clear in the light of personal holiness teaches that purification is instantaneous and not gradual. Experience has but one voice on this subject, i. e. , that it was sought by consecration and faith, and received the same as regeneration, by direct divine power. Gradualism does not accord with the experience of those who profess perfect love. The instantaneous does" (Perfect Love, pp. 90-92).
(3) It Must be Personally Sought -- Here often is the danger point, especially to the studious mind. It is far easier to assent to a doctrine than to seek an experience; but in doing this the results are disastrous. We must not be content to endorse the teaching-we must seek the blessing. Much has been said and written about the "how" of seeking, and some of these "instructions" would seem more likely to becloud than to clarify the issue.
Broadly speaking, these advisers may be divided into three groups which, for want of better designations, we might label: Takers, Diggers, and Waiters. The Takers Directing a seeker, their favorite expression is: 'Just take it by faith, brother; that is all you need." That is a Scriptural truth (see Acts 15:8, 9; 26:18; Mark 11:24; Luke 11:9-13). There is no other way of obtaining this experience, except in the last analysis "taking it by faith." Yet every experienced worker has in mind the many shallow souls who with glib tongue and obvious lack of brokenness and passion will tell how they got it by "just believing." "Take it by faith" is a Scriptural truth, but in practice it is not complete.
The Diggers -- How often do we hear it: "Keep digging, brother, you'll get through." And how necessary this digging is. Few feel that they have done too much. In foundation work it is surely deep digging that counts (see Luke 6:48) -- digging that unearths hindrances and uncovers hidden things (Joshua 7:12; 1 Sam. 15:6-23; Matt. 5:23,24). And yet even here there are dangers to be recognized: (a) That of perpetual self-introspection. A vague, always going deeper, which never gets into the depths and consequently knows no final rest of soul. (b) That of emotional manifestation. A temperamental clutching at feelings which mistakes a momentary wave of emotion for the work of the Holy Ghost.
The Waiters Among these brethren, Acts 1:4 is stressed ."Wait for the promise of the Father." Here also "signs" and manifestations are the order of the day. The fact of "manifestations" may be dismissed for the time being, as we shall meet it again and take it up in a more definite manner. As to the "waiting," we distinguish between waiting on the Lord and waiting for the Lord in the matter of blessing. Every believer must learn to spend time waiting on God, but in the matter of seeking the experience of entire sanctification the "wait" of Acts 1:4 is distinctively pre-Pentecostal and has no significance whatever for the present day. It was a dispensational command, which concerned only those to whom it was given, and stands in comparative value with the words "waiting" and "looked" in Luke 2:25, 38. Concerning the coming of the Savior, Simeon, Anna and others "waited" for the coming Christ, but that by no means put every seeker for salvation under obligation to wait for it. The fact that He has come put an end to all waiting. So with the Holy Ghost, after Pentecost we are never told to wait. The truth is that the ideal way takes in all these. Summing up the instructions as to the method of seeking, it may be stated as being fivefold:
1. A Conscious Sense of Need. Catherine Booth said: "God never gave this gift to any human soul who had not come to the point that he would sell all to get it (Aggressive Christianity, p. 8). Dr. R. A. Torrey declared: "No man ever got this blessing who felt he could get along without it" (Addresses). The Bible aptly describes this need consciousness as "panting," "thirsting," "longing," "fainting," "the heart and flesh crying out. ..... the soul breaking with longing," "hungering and thirsting" (Psa. 42:1, 2; 63:1; 84:2; 119:20; Matt. 5:6). In these days such soul hunger is comparatively rare; but once it possesses the soul it is intensely real and, moreover, becomes amazingly resolute, as we shall see. Hannah Whithall Smith (Society of Friends) 'I began to long after holiness; I began to groan under the bondage of sin in which I was still held. My whole heart panted after entire conformity to the will of God and unhindered communion with Him" (Forty Witnesses). Anna M. Hammer (noted temperance worker) : "Finally a great hunger came upon me" (Forty Witnesses, p. 138) David B. Updegraff (Society of Friends) : "Along with this consciousness of depravity and desire for cleanness there came a great hunger and thirst to be filled with all the fullness of God. I longed for a clean heart (Forty Witnesses, p 29)
Dr. J. O. Peck (Methodist): "God never left me a single year without a gracious reward in which many souls were given as seals of my ministry ... but in the summer of 1872 a deep heart hunger that I had never known began to be realized. I had not lost spirituality so far as I could judge my condition. I longed for I scarcely knew what. I examined myself and prayed more earnestly, but the hunger of my soul grew more imperious. I was not plunged in darkness or conscious of condemnation, yet the inward craving increased" (Forty Witnesses, p 296). Amanda Smith (converted slave; converted, 1856, and twelve years after received the blessing) : "I went home, but oh, this hunger and thirst after righteousness. I had no doubt about my acceptance with God. When I was converted it was a conviction of guilt, but now it was a conviction of want." Thomas Cook (Methodist evangelist and later principal of Cliff College) : "My experience was full of fits and starts; changeable and uneven. I was conscious also of a mighty want. There seemed a vacuum in my nature which grace had not filled; a stranger sense of need, which I cannot describe but which all who love the Lord Jesus with less than perfect love will understand" (New Testament Holiness, p. 174). As we write, names multiply, but here are enough. Now, for what is this hunger? What is this need? Both Scripture and witnesses are clear: It is "after righteousness" (Matt. 5:6): it is the consciousness of inward corruption and bent to sinning, driving the soul to God to be made consciously clean. The thought behind the word is that of straightness. It suggests having the inward crook removed; the sinful bent straightened out; and the spiritual nature made akin to God. Hos. 11:7: "My people are bent to backsliding." Wesley: "Take away the bent to sinning." It is "for God" (Psa. 42:1, 2; 63:1; 84:2; 119:20). All tell the same story, i. e. , a conscious craving to possess God. This will include: Possession of the nature of God (II Peter 1:4): conformity to the will of God (Rom. 8:29): conscious oneness with God (John 17:23).
2. A candid confession of that need. This is often far more difficult than it seems, especially if the convicted one has some reputation in the church. Too often there is a shaving of corners by a substituting of the plural for the singular and a confession of the general instead of the particular. John Fletcher: "All my righteousness is as filthy rags. I am a very devil, though of an inferior sort, and if I am not renewed before I go hence, hell will be my portion to all eternity." (Deeper Experiences, pp. 189-190) , A congregation may say, "We have done those things we ought not to have done," but a convicted soul seeking deliverance will ultimately cry, "Woe is me, for I am undone. ..I am unclean . . ." Only a confession of utter bankruptcy and conscious corruption will bring the despairing soul to God. Dr. R. A. Torrey cried: "I cannot take another step in Christian service until I know I am baptized with the Holy Ghost."
3. A removal of every known hindrance and an utter renunciation of every evil thing. See Matt. 5:23, 24; Acts 5:3. 4. A complete consecration of the whole being to God (Rom. 6:13; 12. 1, 2; 1 Cor. 6:19, 20; 2 Cor. 8:5). This will include all else, both persons and things. Dr. A. M. Hills: "Consecration is the actual present surrender to God of the whole man and all that we possess. Consecration is not an act of feeling but of Will" (Holiness and Power, pp. 242, 246). Dr. Asbury Lowrey: "Consecration is a voluntary, unreserved and irrevocable dedication to God with all that pertains to us. It is in nature a repetition of the surrender we made when seeking justification, only it is now enlightened and comprehensive, and made for the attainment of a different and more specific object.
4. A willing mind to be all the Lord's sweeps in everything. When we give all to God we make a summary transfer of ourselves to Him" (Possibilities of Grace, p. 310). Dr. Dougan Clark: "Consecration is not to God's service; not to His work; not to a life of obedience and sacrifice; not to the church, not to the missionary cause, nor even to the cause of God, but to God Himself. I am willing To receive what Thou givest, To lack what Thou withholdest, To relinquish what Thou takest, To suffer what Thou inflictest, To be what Thou requirest, To do what Thou commandest. Amen! (Theology of Holiness, pp. 102-104). Capt. R. Kelso Carter (Methodist) wrote: "Kneeling alone in my mother's room in Baltimore, I made a consecration that covered everything. I have never been compelled to renew it, for it covered all. To die at once-a young man; to live and suffer; to live and recover; to be, to do, to suffer anything for Jesus-that was my consecration. All doubtful things were swept aside and a large margin left on God's side. I knew in my soul I meant every word, and I have never had any doubts about it since" (Forty Witnesses, p. 123).
5. A confident claim upon the resources and faithfulness of God. (Mark 11:24; Luke 11:13). Dr.- A. S. Keen: "Are you a child of God seeking full salvation? Seize upon some declaration of God's Word, such as 'The blood of Jesus Christ his Son cleanseth us from all sin.' Apply it to your own heart. Confess it to yourself, to Satan, and to God, that it is true to you, even you, because the word hath spoken it. Refuse to believe the lying voice of Satan that it is not so. Let no inward feeling or outward sign dissuade you from your voluntary choice to count God's Word true to yourself, and according to your faith it shall be done unto you. What every seeking soul needs most to know is that it can believe unto salvation if it will, and that choosing to count God's Word as true in the face of every temptation to distrust is faith. Have you given all to Christ? Are you longing to be fully saved? Are you persuaded that "Tis the promise of God full salvation to give, Unto him who on Jesus His Son will believe?" You may at once begin to sing: 'I can, I will, I do believe That Jesus saves me now.' "Should we lose every other line from the volumes of sacred song not extant, and this later couplet remain, we could sing the world to pardon and the church to purity" (Faith Papers, pp. 38, 39).
Being now on believing ground, you cannot be refused. Here is your plea:
"Come, O my God, the promise seal,
This mountain, sin, remove;
Now in my gasping soul reveal
The virtue of Thy love.
"I want Thy life, Thy purity,
Thy righteousness brought in;
I ask, desire, and trust in Thee,
To be redeemed from sin.
"For this, as taught by Thee, I pray,
And can no longer doubt;
Remove from hence! my sin, I say
Be cast this moment out.
"Anger and sloth, desire and pride,
This moment be subdued!
Be cast into the crimson tide
Of my Redeemer's blood!
"Savior, to Thee my soul looks up,
My present Savior Thou!
In all the confidence of hope,
I claim the blessing now.
"'Tis done! Thou dost this moment save,
With full salvation bless;
Redemption through Thy blood I have,
And spotless love and peace. "
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