Nazarene Doctrine
May 1957
Dr. W. Noble King
Bethany Nazarene College 
All Rights Reserved

This document consists of notes taken by students who attended Dr. King's class at Bethany Nazarene College. The notes therefore reflect student response to Dr. King's lectures and do not necessarily represent fully or accurately his thought in all respects.                                     ***....*** 

1.  God created man outright, in His own image, perfect and upright and in possession of positive holiness (Gen. 1:27; 2:7; Eccl. 7:29).

A.  Being created rational and free, man was of necessity in a state of probation.  He abused his rational freedom and fell by one act of disobedience from a state of holiness to a state of sin (Gen. 3:1-7). 

B.  Man sinned with no knowledge at the time of the provision of redemption and the possibility of forgiveness.  God had foreseen the fall (the foreknowledge does not determine the result) and had provided salvation from sin before the first sin was committed (Matt. 25:34; Eph. 1:4; Rev. 13:8; 1 Pet. 1:19-20; Heb. 4:3). 

C.  This fact of eternal provision was to be disclosed in the course of time and was to be given a time-setting for our benefit (1 Tim. 2:6; 1 Pet. 1:19-20.  This time-setting is called by John Wesley God's "date in time” (Canon 204). 

II.  Pre-temporal redemption was at once effective when the need arose.  Dr. H. O. Wiley, quoting from Wakefield (294), says: "The Lamb was slain from the foundation of the world and the atonement began where sin began . . .. Thus 'original sin and original grace met in the mystery of mercy at the very gate of Paradise'" (II, 133-34). 

A.  Thus the sin of Adam and Eve wrought condemnation upon their souls and they hid from God.  God called and the heard and gave heed.  God asked them to confess and they did so sparingly (Gen. 3:8-13).

B.  God then slew an animal of some kind, presumably a lamb, and made coats of skin and clothed them.  They had lost their garments of glory, which were now replaced by garments procured through the shedding of blood.  Thus, by the shedding of blood, they were clothed spiritually.  There is here the altar, the sacrifice, and the priest.  Their being clothed physically testified to their being clothed spiritually through faith in Christ (Gen. 3:15, 21).  Here we have the prefiguration of the Cross-.  Symbolism here became an aid to faith looking forward, as history is an aid to faith looking backward.  Redemption here is fully available and effective.  Thus Moses called Adam a prophet.

C.  Ethical light advances and differs in every dispensation.  The hearts of the saints of the Old Testament could be just as free from sin as those of the New Testament, but their personal conduct was vastly different.  The early saints had no written Bible at all, much less the life of Christ.  Noah was a "just man and perfect" in his generation, and Noah walked with God (Gen. 6:9b).  God judges each by the light of one's age and his personal grasp of that light.

 Aleph Section I

I.  Holiness and the Old Testament (Introduction)
A.  The Bible does not contain the records of two religions, but rather of two dispensations of one religion.  The Gospel of redemption was revealed in the Old Testament and was then made fully known in the New Testament.  In this sense the New Testament was hidden in the Old Testament. 

B.  Theologians of the Arminian and Methodistic persuasion do not differentiate between the Old Testament and the New Testament in regard to the words and expressions: purity, perfection, entire sanctification, and holiness. 

C.  Bishop Foster (Christian Purity, p. 37) in regard to holiness gives one of the best descriptions of holiness throughout the entire Bible.  Here Foster declares that holiness was a then-present experience for those to whom the Old Testament was given.

II.  The standard holiness writers refuse to recognize a difference in meaning with regard to the terms purity and perfection in the Old Testament. 

A.  John Fletcher defines perfection, entire sanctification, heart holiness, perfect love, etc. as "the cluster and maturity of the graces which compose the Christian character in the church militant" (Wiley, II, 496).  That is, perfection, entire sanctification, heart holiness, and perfected love to God and man means or refers to the removal of the carnal opposite, leaving the graces free to reign and develop.  It isn't the fact that we have any more graces, but the opposites are removed (Ralston, Elements of Divinity, p. 460). 

B.  Ralston (op. cit., p. 462) asks the question: "How may the doctrine of Christian perfection be proved by the Scripture?  1. By the divine precepts.  'Walk before me, and be thou perfect' Gen. xvii. 1."   Thus Dr. Ralston, a Methodist, refused to recognize the difference of meaning in the Old Testament and the New Testament with regard to the great redemptive words. 

C.  Binney and Steele (Compend Improved, pp. 128-31): they refuse to grant a difference in meaning between the words in the Old Testament and the New Testament.

1.  Holiness is commanded by God in both the Old Testament and the New Testament (Gen. 17:1; Exod. 19:5; Lev. 11:44, 19:2, 20:7, 26; Deut. 6:5, 18:13; 1 Kings 8:61; Matt. 5:48, 22:37; Rom. 12:1-2; II Cor. 7:l, 13:11; Eph. 5:17-18; Heb. 6:1; James 1:4; 1 Pet. 1:15-16).

2.  Holiness is promised by God in both Testaments (Psa. 119:1-3; Isa. 1:18; II Chron. 5:9; Jer. 33:8; Heb. 7:25, 10:16-22; 1 John 1:7, 9).

3.  Holiness is prayed for as an immediate desirability without differentiation in both Testaments (Psa. 51:2, 7, 9; Hosea 14:2; Matt. 6:10; John 17:17; 1 Thess. 5:23).

4.  Holiness examples are placed side by side in both the Old Testament and the New Testament without differentiation (Gen. 6:9 (Noah); I Kings 15:14; II Kings 20:3; Isa. 23:25, 38:1-5; Job 1:1; Psa. 37:37, 138:8, 101:2; Luke 1:5; I Cor. 2:6; Philp. 3:15; I Thess. 2:10; Heb. 12:23).  Thus Binney and Steele refuse to admit a difference of meaning in any of the so-used words in either Testament.

D.  Benjamin Field, A Student's Handbook of Christian Theology (old Methodist position), p. 244ff, states that Christian perfection or entire sanctification was prayed for and attained in both Testaments.  He declares that no one who reads the Bible with attention will not deny this fact (Gen. 6:9, 17:1; Psa. 37:37; Matt. 5:48; II Cor. 13:11; Heb. 6:1; I John 4:17).

E.  Dr. W. B. Pope, Compendium of Christian Theology, III, 29: "Purification or cleansing from sin has in the whole Bible two meanings: that of a removal of the bar which prevents the divine acceptance of the offer at His altar [Isaiah felt unacceptable in the presence of God and backed out], and of the defilement which renders his offering unfit to be presented.  The two meanings are in fact scarcely ever throughout the entire Scriptures disjoined."   (Heb. 10:22; Psa. 51:2)

III.  Standard holiness writers use New Testament terminology to describe Old Testament experiences of full salvation, and they use the Old and New Testament people as examples of that experience.

A.  Isaiah Reed, Holiness Bible Readings (a classic), pp. 67-71, deals with a few Old Testament people under the heading of "Holiness, A Second Work or Experience."  He refers to:

1.  Abraham.  He was justified, as stated in Gen. 15:6 (He was already justified here).  He believed in the Lord and He counted it to him for righteousness (Rom. 4:3).  He was sanctified twenty-four years later, after being called to leave Haran and enter Canaan, Gen. 17:1, 3, 5).

2.  Jacob.  He was justified at Bethel (Gen. 28:16-22), and then "sanctified wholly" at Peniel (Gen. 32:24--30).

3.  Moses.  He was in an accepted condition before God when he refused to be called the son of Pharaoh’s daughter (Exod. 2:15; Heb. 11:24-25).  He was sanctified at the burning bush (Exod. 3:2-5).

4. Isaiah.  He was in a justified state in Isa. 1-6 and was then sanctified in Isa. 6:1-7. 

5.  Zacharias.  He was "fully justified," as stated in Luke 1:6 and then he testified to holiness and holy living in Luke 1:74-75.

6.  Apostles.  Before and after Pentecost are placed along with the pre-pentecostal people as having the same heart experience. 

B.  Dr. Douglas Clark (A physician who became a Methodist preacher), The Theology of Holiness, the chapter, "Entire Sanctification in Patriarchal Times," pp. 31-47, states that two works of grace are already stated or definitely implied in the following persons: Enoch (he could not have been translated as an unholy person, Noah, Abraham, Melchizedec, and Jacob.

C.  William McDonald (one of the leaders of Methodism), Scriptural Way of Holiness, pp. 41-61: "Scriptural examples of heart holiness are numerous in the Old Testament and the New Testament.  It is not their testimony alone to their purity but the testimony of God Himself in His holy Word (p. 58).

1.  By way of example he names the following:

a.  Job (Job 1:1; 1:8; 2:3; 42:7) is declared perfect in heart and finitely perfect in character as well (p. 58).

b.  Zacharias and Elizabeth "were both righteous and holy."  They were pure in heart and perfected in love (pp. 58-59).

c.  Paul.  Along with these he is said to be pure in heart as they were ((Acts 20:26; II Tim. 1:2), p. 59.)

d.  Old and New Testament groups of people were sanctified and are referred to together (Phil. 3:15; I John 4:17; Matt. 5:8; Psa. 37:37, Job 7:20; Psa. 64:4, 73:1, 24, 24:5; I John 2:5, 4:12; I Pet. 1:22; Acts 15:9).  The experiences described therein have moral worth and purity, as they enable them to see God in person (pp. 58-60).

2.  He further declares that entire sanctification was promised, was prayed for, and was commanded as an immediate possibility in both Testaments, when such promises, prayers, and commands were made and given.

a.  It was promised (Isa. 1:25; Ezek. 36:25, 29; Jer. 33:8; Dan. 12:10; Mal. 3:3; Heb. 5:13-14; I John 1: 7, 9).

b.  It was prayed for by the person who then wanted it (Psa. 51:1, 2, 7; Heb. 13:20-21; I Thess. 5:23).

c.  It is commanded (Gen. 17:1; I Chron. 28:9; II Cor. 13:11; Heb. 6:1).

D.  Rev. L. M. Campbell (first generation Nazarene), "Bible Examples of Holiness," in A Cloud of Witnesses:

1.  Noah, Enoch, Job, Zacharias and Elizabeth.  He then mentioned the people referred to in Psa. 37:7 and says, "Such characters were numerous enough in the Old Testament for the Psalmist to point them out as to the way they died, for they 'died in peace.'  This was so marked in their lives, that they did not need 'dying grace' but they 'died in peace.'"

E.  Dr. I. C. Mathis, The Beauty of Holiness, and p. 12: the nation of Israel was ceremonially holy, but the individual was morally holly.  While as a whole the nation fell short, many individuals walked before God in purity.

F.  Dr. J. A. Huffman, Redemption Completed, pp. 177-90, points out that it is God Himself and the Holy Ghost who inspired the writers of Holy Writ to say that those men of the Old Testament as well as of the New Testament were holy.  Hence there can be no mistake about it.  (II Pet. 1:21, 22; II Tim. 3:16; Mark 6:20; Luke 1:15; I Pet. 3:5-6.)

 Section II

 Introduction: Holiness in the Old and the New compared

A.  J. A. Huffman, Redemption Completed, and p. 181: "Thus we see that perfection was God's standard for His people in the Old Testament."

1.  God required perfection of His people in ancient times.
2.  He demands it of His people today.

B.  We are here to show that perfection was made by God to sanctify them (the Old Testament people) and many were sanctified, and are to show that while many were baptized with the Spirit, yet there is a difference with regard to baptism with the Spirit.

I.  The members of the Trinity are omnipresent and yet they are described as coming and going (this is an anthropomorphic accommodation), as members of the Trinity Absolute; as members of the Trinity Redemptive they are said to come and go (this is only for our benefit and understanding).

A.  Thus Christ was here before He came to earth and when He came to earth He didn't leave Heaven as an Absolute Person.  Then when He left earth to return to Heaven He didn't leave the earth.  He was thus both omnipresent and he came and went for our benefit.

B.  The Holy Spirit was here before He came at Pentecost, and when He came at Pentecost He didn't leave Heaven.  When He will be withdrawn at the close of this age He will remain on earth.  He, too, is omnipresent, and he came and went.

C.  The Father was in the forefront in the Old Testament.  Thus that period is called the Dispensation of the Father (this is hardly a biblical term but is perhaps permissible).  "Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was there am I: Now the Lord God, and His Spirit hath sent me" (Isa. 48:16).  "Me" refers to the "I," but the Father is in the forefront.  Thus Christ was here, even in the Old Order.  The Messiah of the New Testament was Jehovah God in the Old Testament (I. Pet. 1:11).  When the Holy Spirit came at Pentecost, He was already here, but not as a dispensational head (Gen. 6:3; Isa. 63:10).  He began His dispensation at Pentecost, when He made His redemptive appearance. 

II.  The Cross of Christ is thus an eternal fact executed in an eternal Order as an experience of an eternal Person, but projected, as John Wesley describes it, "at a date in time of an eternal fact" for our benefit.  (I Pet. 1:19-20; Rev. 13:6; Eph. 1:4; Rev. 17:8b, 5:6a; I Tim. 2:6.)

III.  Actual cleansing was connected with symbolism.  The temple had fallen into total disuse.  It was sanctified in an eight-day process and all the rubble was taken outside and destroyed (II Chron. 29).  Even with symbolism, cleansing is revealed (H. E. Brockett: Scriptural Freedom from Sin, p. 142).  Is it not as clear as noonday that the cleansing of the temple carried with it as sense of purification?

IV.  When moral agents are involved, blood was shed (Lev. 14).  When the leper was sprinkled with blood seven times without the camp, they cleansed and washed his clothes and person.  Then seven days later they again washed his person and on the eighth day again sprinkled him with blood and anointed him with oil and brought him into the camp fully restored.  Thus there were two washings and two cleansings (Brockett, pp. 138-44).

V.  Pope (II, 102): “ . . . the Atonement was a reality of the Divine mind before it was accomplished on the cross."  That is, it was redemptive fact before it was a physical fact in time.

H. O. Wiley (II, 133-34): "'The redemption of man by Christ,' says Wakefield, 'was certainly not an afterthought, brought in upon man's apostasy.  It was a provision, and when man fell he found justice in hand with mercy. If we look at the subject in this light, every difficulty will be removed.'  (Wakefield, Chr. Th., p. 294.)  The Lamb was slain from the foundation of the world, and the atonement began where sin began. . . .  Thus 'original sin and original grace met in the mystery of the mercy at the very gate of paradise.'"

VI.  Dr. Wiley, II, 440: "To convey to the mind of man the riches of this grace, the entire Levitical system of the Old Testament is laid under tribute."
Those embrace the earlier and point to the later.  Thus when they offered their sacrifices they saw the cross of Christ in them.
Dr. Adam Clarke, Christian Theology, p. 149: "Every pious soul that believed in the coming Messiah through the medium of sacrifices offered under the law was made a partaker of the merits of that Messiah through the sacrifices."  When they offered the trespass offering and saw Gen. 3:16 they were saved.  When they offered the sing offering, seeing Gen. 3:16, they were sanctified.

VII.  Many were baptized with the Spirit in the Old Testament.

A.  The judges in the Book of Judges were empowered by the Spirit.

1.  Gideon.  "But the Spirit of the Lord came upon" him (Judge.      6:34.
   2.  Jepath.  "Then the Spirit of the Lord came upon" him           (Judge. 11:29.
3.  Samson.  "And the Spirit of the Lord began to move him at times in the camp of Dan (Judge. 13:25).  "And the Spirit of the Lord came mightily upon him" (Judge. 14:6; cf. Judge. 14:19).

B.  Asa Mahan (standard Methodist writer), in The Baptism of the Spirit, pp. 57-64, points out that the following people were baptized with the Spirit:

1.  Enoch enjoyed a form of the baptism with the Spirit, p. 57.
2.  Abraham, p. 57.

3.  Jacob "quite definitely did," p. 58.
4.  Moses "most assuredly did," p. 58?-Exod. 33-34.
5.  The seventy Elders were Spirit-anointed (Num. 11:24-30), p. 60.
6.  Saul was baptized with the Spirit (I Sam. 10:9-13), p. 61.
7.  Elisha was baptized with the Spirit (II Kings 2:9-15), p. 61.
8.  Zacharias and Elizabeth were both baptized with the Spirit (Luke 1:67-79), p. 64.
9.  Mary, the mother of Jesus, was baptized with the Spirit (Luke 1:39), p. 65.

The Holy Spirit could be resisted in the Old Testament as He wrestled with individuals and with groups (Gen. 6:3; Isa. 63:10).

C.  Differentiations between the baptism with the Spirit in the Old Testament and the New Testament.

1.  Moses, the Seventy, the priests, and the prophets were mediators between God and man.  Those men acted for other men.  Now every man is his own priest and mediator.  Now every man can be baptized with the Spirit.  Theirs was a mediatorial anointing.

2.  In the Old Testament the baptisms were like angels' visits.  They came and they went.  In the New Testament the baptism is an abiding presence, even though it rises and falls.  This is because of His dispensational power (John 14:16).

3.  In the Old Testament the power of the Spirit was often demonstrated in the physical, i.e., splitting seas and rivers, calling down fire from Heaven, etc.  We don't have these today and we're not supposed to have them.  That was a symbolic age.  In the New Testament the power of the Spirit is directed more to the spiritual field.

4.  This being the dispensation of the Spirit Himself and not the Father's, He therefore acts more independently and directly to the spirits of men in the spiritual Order.  In the Old Testament it was "my" spirit says.  In the New Testament it is "the Holy Spirit" says.

 Section III Holiness Historically Considered

I.  The Church in all of its branches arises from Pentecost, from the Apostles, and from Pentecost.  These in turn flow from the Old Testament and from the prophets, etc.  We must, therefore, briefly connect the two groups of the two Testaments. 

A.  The Old Testament referred to and prepared for the New Testament and clarified and enforced the truths contained therein to a greater degree.

1.  Moses declared that the core of his message was perfected love (Deut. 6:5).  Jesus summarized the whole Old Testament in the words in Matt. 22:37-39.  A young lawyer also summarized the Old Testament in one thought (Luke 10:27).  Then when John was introducing his great discussion on perfected love, in John 2:7, 8, he called it both an old and a new commandment?-an old commandment with new clarity and urgency.
2.  Malachi declared that the sons of Levi were to be purged and purified (Mal. 3:2-3).  John the Baptist emphasized the same basic truth (Matt. 3:11-12; Luke 3:9).  John's statements found their completion in Pentecost (Acts 2:1-4a).  Peter and Paul both emphasized the aspect of cleansing in the New Order (Rom. 6:6, 11; Acts 15:9; I Thess. 5:23) and put no difference between us and them. 

3.  Zacharias spoke under the inspiration of the Holy Spirit (Luke 1:74-75).  Jesus also said, "Blessed are the pure in heart: for they shall see God (Matt. 5:8).  Paul declared his God-given message for the New Age (Acts 26:18).  Thus both Paul and Peter carried two works of grace into the New Age (Acts 2:38).  Peter said, "Repent and be baptized . . . for the remission of sins and ye shall receive the gift of the Holy Ghost."

II.  Christian perfection in history has descended in an uninterrupted fashion.

A.  There was an early falling away from the basic truth.  Jesus spoke of it in Matt. 24:12.  Paul referred to it in II Thess. 2:3.  John stated it in I John 3:3.  Both works of grace were but weakly presented as the Church moved on into the so-called Dark Ages.

B.  Dr. Lowrey (authority on Methodism) says, "The fathers had a morbid martyr spirit and reckless zeal that courted suffering and death.  They were more anxious to die for Christ as martyrs were, than to die in Christ to all sin (Possibilities of Grace, p. 18).  This could be carried by the constant danger in which they lived.  Pope says, "There is not an error in the Church today, the germs of which may not be found in the church father's writings" (Vol. III).  (This does not refer to the Scriptures but to those Fathers who followed the Apostles.)  There are references to holiness and perfect love in most of them, however.  Some of the those Church Fathers, within the first 150 years, are: 

1.  Clement of Rome (A. D. 30-100).  Probably the best of all.  His Epistle reads like the New Testament.  He was a Gentile and a Roman.

2. Mathetes, who called himself a disciple of the Apostles, flourished in A. D. 30.  He was an imitator of Paul.

3.  Polycarp.  He wrote a letter to the Philippians.  His dates are probably A. D. 100-155.

4.  Ignatius (A. D. 30-107).  He wrote to the Ephesians, the Trollians, the Romans, the Philadelphians, and many others.  He also wrote to Mary, mother of Jesus, and to St. John.

5.  Barnabas (not the New Testament Barnabas) wrote an Epistle about A. D. 100.

6.  Papias wrote voluminously.

7.  Justin Martyr wrote the first Apology (explanation of Christianity) about A. D. 110-165).

8.  Cyprian.  He was made Bishop of Carthage about 248 A. D.  Probably born about 200 A. D.

9.  Clement of Alexandria, A. D. 153-217, was a celebrated Greek Father of the early Church.

10.  Tertullian called a Montanist.  He was born at Carthage 145 A. D., and became a Roman lawyer.

11.  Origen, the father of biblical interpretation.  He was born at Carthage about   A. D. 185.

12.  Gregory, surnamed Thaumaturgus, "the wonder-worker."  He taught holiness after a fashion and was a bit of a miracle worker on the side.  He was born at Neo-Caesarea in Pontus, probably 200 A. D.

13.  Irenaeus, Bishop of Lyons, France.  Died about 200 A. D.

14.  Hermas of Rome (115-140); Chrysostom (345/7-407); Cyril of Jerusalem, who also taught holiness after a fashion.

15. Macarius, an Egyptian, taught it more clearly than the others.  He wrote about holiness as "perfect purity from sin."

G.  Certain groups also tended to conserve it as a doctrine:

1.  Montanism?-slightly fanatical.  Started by Montanus, who held that the Holy Spirit was reserved for a later dispensational generation, but that the same Holy Spirit rested upon him in a special way.

2.  Fanaticism?-springs from Montanism.  The Fanatics claimed too much for the experience which led to the setting aside of faith. 

3.  Asceticism?-referred to a morbid sanctity by special ethical discipline and the suppression of the physical.

4.  Mysticism?-arose in Egypt in the 2nd century under Ammonius Saccas.  They were physically austere, as were the Aescetics.  Operated mostly in the fanatical fringe.  Finally went to seed.  Seems to be a necessary evil, for wherever Christianity has flourished it has existed.  Its central principle was complete consecration of the spirit of man to God in absolute detachment from the creature and perfect union with the Creator. 

5.  Romanism?-admitted the need of holiness and substituted official holiness (holiness of office) and forms of worship and orders (Jesuits).

6.  Quitism?-arose after the Reformation and consisted in quiet concentration on God and holiness of heart.  The leading man here is de Sales.

7.  Pietism?-a pious desire for likeness to God and personal holiness.  It arose in Holland and Germany and was headed by Stener.

8.  In the 3rd century a branch of the Western Church broke away from Popery and fled to the mountains of Piedmont.  This ancient Church of the Naudois has remained.  From this group came the Moravians, who provided help to Wesley's thought.  They resisted all efforts to subdue them in the Waldemphalian Mountains in the valleys of the Alps.  They supported Huss and later Luther and kept alive the doctrine of "justification by faith" and "sanctification by the Holy Spirit."  They still remain today, but are not as distinct as before.  Many of them became Hussites.

9.  Moravians were instrumental in leading Wesley into the experience of holiness.  This group felt both experiences were contained in one rather than two separate works.  This group was the overflow of the above group. 

10.  Quaker--started by George Fox about 100 years before the Wesleys began to preach.  Made too much of intuition.  The inner life and following impressions.

11.  Many great preachers and writers preached and wrote close enough to heart holiness to generate a heart hunger for it.  Then the Wesleys took over from about 1725 and finally worked out the doctrine of heart holiness.  "Death to heart's sin" was one of his statements.  "Perfected love by the baptism with the Holy Ghost."


A.  In the study of terminology one must study all aspects of linguistic science.

1.  Philoogy?-study of words.
2.  Etymology?-original meaning.
3.  Semantics?-meaning.
Textual criticism--"Terminology of Holiness," J. B. Chapman.

B.  It is said that we need a new terminology to suit this present age.  Only two things can go wrong with our teminology.

1.  It loses original meaning.
2.  It loses euphony.

Sanctification?-entire sanctification, holiness, Christian holiness, eradication, have ancient and precise meanings.  They haven't altered in their meaning.  These words are objected to because of their meaning.  Milder terms such as perfect commitment, the perfect life, deeper experience in grace (objected to when vested with entire sanctification).

C.  The origin of sin.

1.  Adam and Eve in the un-fallen state could serve God perfectly on the finite level.  "Any lack of conformity to the perfect will of God" would be sin for them.

2.  After the Fall, their bodies, minds, and ethical perception were rendered imperfect.  Now we have redemptive, evangelical, or Christian holiness.  Sin is now "the willful transgression or a known law of God."

3.  Sin is now in two forms.

a.  As guilt because of actual transgressions against the law of God.

b.  A defilement or corruption of nature because of the sinful state man has existed in since the Fall.

4.  Sin as guilt is dealt with in the act of regeneration, which is partial sanctification or partial holiness or holiness begun.  The corruption of nature is dwelt with in the second work of grace, which is entire sanctification or heart holiness completed.

IV.  Greek words referring to holiness.

Hagiazo from hagios.  To separate, to consecrate, to sanctify (Matt. 23:17, 19).  I Pet. 3:15; Heb. 9:13-14, 10:14, 29, 11:11; Acts 20:32, 26:18; I Thess. 5:23.  To reverence, to pity.

Haiasmos from hagios.  Sanctification, purity of heart and life, holiness.  (Rom. 6:19, 22; I Thess. 4:3-4, 7; I Tim. 2:15; Heb. 12:14.)  Same word refers to the "purifying work" of the Spirit (I Thess. 2:13).

hagios.  (1) Pure, clean (ceremonially or morally), sacred, immaculate as applied to God (John 17:11), as applied to the Spirit of God (Eph. 4:30; Heb. 3:7), as applied to Christ (Mark 1:24), as applied to angels (Matt. 25:31), and as applied to Christians (Heb. 3:1).  (2) Holy, sanctified, separated from sin, with regard to Christians only (Mark 6:20; Eph. 1:4; Col. 1:22; I Pet. 1:15-16).

hagion.  Used substantively.  Refers to a holy place (Heb. 9:24-25, 10:19).

Hagiotes from hagios.  Purity, sanctity, holiness.  Perfect salvation corresponding to the nature of God Himself (Heb. 12:10).

hagiosune.  (1) Sanctity, holiness, sanctification (I Thess. 3:13).  (2) Setting forth an essential attribute of Christ (Rom. 1:4).

hagnizo.  Pure.  To purify externally, ceremonially, or levitically (John 11:55).

hagizomzi.  To be separated, to make oneself sacred by vow or rite (Acts 21:24), 24:18.  To purify internally and spiritually (James 4:8; I John 3:3).

hagnos.  Purity (basically), pure, chaste and pure (Phil. 4:8; Titus 2:5; James 3:17).  Undefiled, clean from sin (II Cor. 11:2; I Tim. 5:22; I John 3:3).

hagnotes.  Purity, pureness of life (character) (II Cor. 6:6).

hagnos.  Purely or sincerely (pure motives) (Phil. 1:16).

Katharizo from katharos, pure.

(1) To make clean, to cleanse in general both externally and internally (Matt. 23:25-26; Luke 11:39).

(2) To cleanse or make clean from leprosy as symbolical of spiritual cleansing (Matt. 10:8).

(3) To cleanse in a legal and ceremonial sense (Acts 10:15; 11:9).

(4) Moral meaning: to cleanse or purity from the guilt and pollution of sin (Acts 15:9; II Cor. 7:1; Eph. 5:26; Titus 2:14; Heb. 9:14; I John 1:7-9; James 4:8).

katharismos, pure.

(1) Cleansing, purification by water before meals or by baptism (John 2:6; Luke 2:22; John 3:25; II Pet. 1:9).

(2) Purification or being cleansed from leprosy (Mark 1:44; Luke 5:14).

(3) Purification from sin by expiation (the death of another) (Heb. 1:3).

, pure.

(1) Clean, pure physically (Matt. 27:59; John 13:10; Heb. 10:22) Rev. 15:6, 22:1).

(2) Clean, lawful to be eaten or used (Luke 11:41; Rom. 14:20; Titus 1:15).

(3) Clean, pure in a spiritual sense from guilt and defilement of sin (Matt. 5:2; John 13:10-11, 15:3; I Tim. 1:5, 3:9; James 1:27).

katharotes.  Cleanness, pureness in the levitical sense (Heb: 3:13).

pluno.  To wash properly by dipping in water.  Used with regard to purify character.  To cleanse from all sin (Rev. 7:14).

louo.  To remove defilement.

(1) To wash the body (Acts 9:37; Heb. 10:22).

(2) Refers to the soul washed from sin by the blood of Christ (Rev. 1:5).

apothnesko.  To die.

(1) To die a natural death, to perish (Matt. 26:35).

(2) To die and undergo disillusion (I Cor. 15:;36; John 12:24).

(3) To be dead to the Law (Gal. 2:19; Col. 2:20).

(4) To be dead to sin (Rom. 6:2).

(5) To renounce sin (Rom. 6:2; Col. 2:20).

(6) To die on account of sin, to make an atonement for sin (Rom. 6:10).

(7) With regard to eternal death or endless punishment (John 11:26).

stauroo.  To impale on the cross.

(1) To crucify, to fix or nail to a cross (Matt. 20:18, 23:54, 25:2).

(2) To crucify in a spiritual sense, to crucify the flesh or the "Old Man," to slay, to put to death, to mortify, to vanquish, to destroy the carnal nature (Rom. 6:6; Gal. 2:30, 5:24,6:14).

thaatoo.  To subdue, to mortify, to kill (Rom. 7:4, 8:13).

eleutheroo.  To free, to set at liberty.

(1) From Jewish ordinances (Gal. 5:1).

(2) To make free from the power, penalty, and corruption of sin?-the true meaning; the other is symbolic (Rom. 6:18, 22; John 7:36).

lutroo.  To ransom, to redeem, to deliver by paying a debt.

(1) To deliver from bondage or subjugation either nationally or personally (Luke 24:21).

(2) To free one from sin by the blood of Christ (Titus 2:14; I Pet. 1:18).

lutrossi.  Redemption (Luke 1:68, 2:38; Heb. 9:12).

luo.  To loose, to loosen, to untie, to unbind (Mark 1:7).

(1) To pronounce, to determine (Mark 16:19).

(2) To break, to violate (Matt. 5:19).

(3) To dissolve, to destroy in the sense of killing the body (John   2:19).

(4) To destroy and exterminate sin (John 3:9).

teleioo.  To execute fully, to complete, to finish (John 4:34;  Heb. 10:14).

(1) To be made perfect in official character (Heb. 5:9).

(2) To advance to a completeness of its king (Heb. 9:9, 10:1).

(3) To be fully developed in spiritual character, perfected in love with character development in addition (II Cor. 12:9; I John 2:5; James 2:22).


(1) Perfection, completeness, and perfectness (Col. 3:14).

(2) Character perfection.  This perfection is the completeness of the whole cluster of Divine graces.

hosios.  (1) Holy, pure, pious as conformed to God and His laws (Titus 1:8; I Tim. 2:8).  As regards man, relative holiness.  (2) Supremely holy; pertaining to God as the personification of holiness; absolute holiness (Acts 2:27, 13:35; Heb. 7:26; Rev. 15:4).

hieross.  Holy, sacred, consecrated to God, holy things given to as  by God (II Tim. 3:15; I Cor. 9:13).

amiantoss.  Undefiled, unstained by moral evil, freedom from  impurity (I Pet. 1:4; Heb. 7:25, 13:4; James 1:27).

V.  Dictionary definitions (sanctify).
A.  Webster's dictionary.  To make sacred or holy, to set apart to a holy or religious use, to consecrate by appropriate rites, to hallow, to make free from sin (not forgiveness), to cleanse from moral corruption and pollution, to purify.  Especially theologically: the act of God's grace by which the affections of man are purified and alienated from sin and the world and exalted to a supreme love for God (perfect love).

B.  Imperial dictionary.  To make holy or sacred, to separate, to set apart or appoint to a holy, sacred, or religious use.  To purify in order to prepare for a divine service and for partaking of holy things.  To purify from sin.  To make holy.

C.  Standard dictionary.  To make holy; to render sacred, morally or spiritually pure; cleansed from sin (sanctification especially theologically?-the gracious work of the Holy Spirit whereby the believer is freed from sin and exalted to holiness of heart and life). 

VI.  Thus sanctification means at least for things.

A.  To separate regeneration  separate from sin
B.  To dedicate partial sanctification dedicate to God
C.  To consecrate 
D.  To purify entire sanctification

 Section IV

 Those things which do not necessarily
 follow holiness


Here we shall deal with one type of error, namely, what we do not receive when we are sanctified wholly or what does not of necessity accompany the experience.

I. Does not make us perfect in all attributes of body, mind, and spirit as God is perfect.  Only God is absolute perfection.  We have an imparted holiness.

II. Does not endow us with angelic perfection.  Angels are bodiless spirits and live in a perfect and spiritual order.

III. Does not vest us with resurrection and glorified perfection, as Moses and Elijah were perfect when they appeared on the mountain.

IV. Does not endow us with Adamic perfection (the perfection proceeding the Fall).

V. Does not bring about a cessation of spiritual warfare.  In some cases it is rather intensified.  It opens up new fields of temptation which are never faced before.  It does not solve all one's problems.  It may help them, but it won't solve all of them.  As the best trained and equipped soldiers are given the hardest battles to fight, so it is in the spiritual realm.  Job was the best equipped man to fight his battle on earth.  Had he not been equipped he would never have had it. 

VI. Does not deliver from wandering thoughts while praying or attempting to read the Bible.  A perfect heart is one thing and a perfect mind is something else (Daniel Steele, Love Enthroned).

VII. Does not deliver us from physical limitations.  Such infirmities may be due to the Fall, racially, and are inseparable from a reduced human nature.

VIII. Does not deliver us from scary, unpleasant, and improper dreams.  Such, I think, would be modified a little (Steele, Love Enthroned, and pp. 85-86).

IX. It is not a state of constant ecstasy and joy.  This is not possible in this world for a rational man to be so, nor yet is it desirable in a sorrowing world.

X. It is not an experience in which we can never be hurt or wounded.  "God is grieved, Jesus while on earth was grieved, the Holy Spirit was grieved.  We certainly cannot anticipate any work of grace exalting us above the Trinity" (Howard Sweeten, A More Excellent Way, p. 55). 

XI. It is not the removal of the possibility of further sinning.  This is not implied or stated in the Bible.

XII. Does not enable us to serve God perfectly as Adam did before the Fall.  We now serve God with perfect intention but not perfect performance.

XIII. We must not confound purity of heart with maturity or character or imparted or imputed holiness.

XIV. Does not deliver us from physical death or from the evils and pains relative to the lifelong approach to death.

XV. Wesley also points out that as an act sanctification does not remove the crudities of personality?-of mind, of speech, of manner.  From such infirmities none are perfectly free until their spirits return to God. 

 Section V

 Errors arising from the Perversion of Scripture


Here we shall confine ourselves to perversions and deliberate misinterpretations of Scripture passages.  Many arise from translation.

I. The Bible says: "For a just man falleth seven times and riseth up again . . . ".  Wesley points out that what is referred to here is falling into temporal affliction.  Has nothing to do with sin.

II. In James 3:2a: "For in many things we offend all."  The "we" refers to those teachers who were un-sent, and not to James or the Apostles.  When Daniel said, "We have sinned," he meant the people, the back-slidden Jews.  In Dan. 9:5a he meant the nation, not himself.

III. Eph. 4:26: "Be ye angry and sin not . . .".

A. There is a differentiation in words between anger (unholy) and righteous indignation.
B. It is a quote from Psa. 4:4a.  "Stand in awe and sin not."  A mistranslation from the Hebrew to the Septuagint to the King James.
C. Alford (Calvinist) says it means "stand in awe and sin not."
D. Spurgeon (Calvinist) says it means "tremble and sin not." 
E. Hebrew word is ragaz and is translated "stand in awe."

F. Campbell: "The word anger often stands in the Scriptures for any strong emotion" (Witness to the Doctrine of Holiness).  I Sam. 11:6?-it stands for courage.  Eccles. 11:10?-the same word translated sorrow.  Mark 3:5?-termed grief.  Thus when swayed by strong emotions one should not give way or say something regrettable.

IV. Eccles. 7:20?-"For there is not a just man that doeth good and sinneth not."  In I Kings 8:46 and II Chron. 6:36?-"If they sin against thee, for there is no man that sinneth not."  In the words of Daniel Steele: 

. . . Solomon, when correctly interpreted, as he is in the Vulgate, the Septuagint, and most of the ancient versions, gives no countenance to sin.  These all read "May not sin."  The Hebrew language, having no potential mode uses the future the indicative future instead (Love Enthroned, p. 74). 

Thus "sinneth not" should read "may not sin."  The subjunctive "if" of the hypothetical clause "if they sin" is nonsense if, as it reads in the King James, all must sin, i.e., if there is no room for a conditional.  The conditional, however, implies the possibility of not sinning.  Thus, when the future tense is used, the verse reads: "If they sin against thee, for there is no man that may not sin."  That is correct according to the context and the rest of the Bible. 

V. Job. 9:20: "If I say I, I am perfect, it shall also prove me perverse." The inspired author said Job was perfect (1:1).  God said so also (1:8; 2:3).  Satan admitted it (1:9; 2:4-5).  Job testified to it (10:7b; 27:3a, 4-5b, 6).  His wife wanted him to renounce it (2:9).  Elihu said that Job professed to have it (33:9).  His three friends said that only God was perfect (4:15-19; 11:7).  Job said that he was not perfect in the absolute sense, but rather that he was perfect in heart and in the redemptive sense. 
VI. Proverbs 20:9: "Who can say, I have made my heart clean. I am pure from my sin?"  This scripture condemns the proud boaster, for no man can cleanse his heart from inbred sin.  God only can do this (Psa. 51:2, 7, 10; 37:37). 

VII. Romans 7:14b: "I am carnal, sold under sin."  Romans 7:24b: "Who shall deliver me from the body of this death?"  Romans 8:2: "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death."  Then Paul said in Romans 12:1b: ". . . present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."  The book was written over the period of a few hours or a few days at the most; hence the experience described in chs. 8, 9, and 12 must have been his when he started writing the book (Treffrey, p. 113; McDonald, pp. 71-72).

VIII. Philippians 3:12, 15: Paul said that he was perfect and also that he was not perfect.  In 3:12 he is talking about resurrection perfection of body, mind, etc., which is yet future.  It is that total perfection referred to in Heb. 11:40.  Has no reference to moral perfection at all.
Philippians 3:15 refers to a possessed heart perfection, not the physical and mental; and possessed by himself and many others (Campbell, op. cit., pp. 47-48; McDonald, op. cit., pp. 44-77).

IX. Paul's "thorn in the flesh" (II Cor. 12:7) has been made much of.  It must have been a physical affliction of some kind, for:

1.  It was given to him to keep him humble.  Sin cannot keep one humble.  The very essence of sin is pride.  It cannot be sin.

2.  Paul calls it an affliction or an infirmity?-not a sin.  It has to be something physical.

3.  The thorn in the flesh was given to him after his revelation or after he became a Christian.  This wrecks the idea that it was the carnal nature, with which he was born.  Hence, it was some physical malady.  That is all it can be.  Christ had these infirmities (Heb. 5:2).  II Cor. 10:10 and Gal. 4:15 suggest that Paul's affliction was his eyes, for why should they have plucked out their eyes had his own been okay (McDonald, pp. 72-74)?

X. The Lord's Prayer is also referred to: "And forgive us our debts, as we forgive our debtors."  "Our Father which art in heaven, Hallowed be thy name.  Thy kingdom come.  Thy will be done in earth, as in heaven, so in earth. . . .  And forgive us our sins; for we also forgive everyone that is indebted to us" (Luke 11:2-4).  Sin is here referred to in the broad racial sense, but it is specifically used to refer to the state, errors, and faults, etc. among brethren (Matt. 18:21-22).  It is a pre-pentecostal prayer. 

 Section VI

 Errors as to when the Experience is obtained


I.  Evolution generally holds to the belief that what we call the carnal nature is merely a biological-generic carryover from our supposed “animal” ancestors.  The race will ultimately develop out of the carnal nature.  Christ would thus become merely the norm of the race.

II.  Plegianism (3rd and 4th centuries after Christ) taught that the carnal nature is not inherited from Adam, and that souls are born pure.  Thus Adam’s sin affected only himself and his environment.  Regeneration would be but an act of the will, unaided by the Spirit, on reaching responsibility.  A child could be nurtured in a Christian home and would never need to be saved or sanctified (Wiley, II, 40).

III.  Roman Catholicism has its various ecclesiastical aids, penance’s, holy candles, etc. to holiness and then a purgatory hereafter to cleanse away the lingering remains of pollution. 

IV.  The Moravians, directed by Count Zinzendorf, held that entire sanctification takes place at the moment of regeneration, as one work of grace.  On this issue John Wesley broke with them.

V.  Calvinism (generally) holds that we must wait for a physical death to remove the last remains of sin.  In life God looks at us through Christ and we appear as holy as is Christ.  We grow and grow until the stroke of death finishes the work.

VI.  The Oberlin Theology holds that original sin is dealt with in regeneration and entire sanctification is merely an act of consecration of the will.  Dr. A. M. Hills broke with them on the “will” issue.  Holiness and Power was written against Finney’s theology.  Finney was president of this school (Oberlin) when Hills graduated.  Finney could never present holiness in clear-cut terms, because of his theology.  It is Congregational.  Hills pointed out that the person lies back of the will.  The will isn’t the person.  The carnal nature lies in the person, not in the expression (will) of the person.

VII.  The Plymouth Brethren hold to the extreme imputation theory of the Calvinists.  Sin has been nailed to the Cross and thus for the elect, past, present, and future is all taken care of by the imputation of man’s sin to Christ and Christ’s holiness to man.  Men are no longer responsible to God for their acts of sin (forgiven before it is committed).  One’s “standing” in Christ is never impaired by his personal heart state.  The stroke of death finally completes the work.

VIII.  The Keswick Movement (1874), for the promotion of ethical holiness, but at the same time denied heart holiness.  The baptism was for service only.  The carnal nature must be suppressed or counteracted until death.  It too is Calvinistic with its “standing” differing from its heart state. 

 Section VII

 Symbols or Emblems of the Holy Spirit


Here we shall deal with a few of the emblems, symbols, or types, of the Holy Spirit in sanctification; and of the Old Carnal Nature; and of the two works of grace.

I.  Symbols of the Holy Spirit.

A.  The Dove.  Noah released a dove to guide or direct his actions.  Jesus at His baptism was anointed and directed or guided by the Spirit who came upon him in the form of a dove (Gen. 8:11; Matt. 3:16).

B.  Rain.  Rain moistens and soaks the earth and the earth buds and springs forth.

C.  Water.  Water is used to cleanse the human body and garments.  Water becomes a symbol. 

D.  The wind or the air.  We live by breathing physical air momentarily.  We live spiritually as we are quickened by the Spirit momentarily.  The symbol is used by Jesus. when talking to Nicodemus, as a type of the Holy Spirit (John 3:8).  See Adam Clarke’s Commentary.

E.  The holy oil.  This was poured on the priests and kings.  Oil is referred to by Jesus in the parable of the Good Samaritan as having healing and purifying qualities.  Oil also lubricates and empowers.  Oil cleanses, heals, lubricates, and empowers.

F.  Fire.  Fire purifies by removing dross.  Fire purifies, illuminates, warms, and energizes. 

II.  Symbols of the Carnal Nature.

A.  Enmity.  The term defines the carnal mind as “enmity against God.”  For it is not subject to the law (perfect love) of God, neither indeed can be.  So then they that are in the flesh cannot please God (Rom. 8:7a, 8). 

B.  Physical disease ruins the physical body.  Everything that physical disease does to the body the carnal nature does to the spirit.

C.  Physical death separates spirit from body (spiritual application: carnality separates spirit from God).

D.  Leprosy in biblical times was the classic type of the sin principle.

E.  The root of the evil tree that shoots up saplings that have to be constantly cut down.  The root remains and is the type of the carnal nature (Matt: 3:10).

F.  Ishmael in the home of Abraham and Sarah constituted a disturbing factor and is a type of the carnal nature in the soul of the regenerate (Gal. 4; Gen. 21).

G.  Goliath, in directing the enemies of Israel against God’s people, is a type of the bullying, proud, etc., carnal nature ((David was a type of grace), I Sam. 17: 4-12).

H.  Agag, in leading the Philistines against the Children of Israel, is a type of the carnal nature (I Sam. 15:20-33).

I. Mixed seed-sowing.  Mixed seed was not to be sown on the ground.  The import: constantly living in the regenerate state is forbidden because it is impossible.  People get saved to get sanctified.  Isaac is in danger as long as Ishmael is in the house (Deut. 27).

J.  Mixed materials.  Garments made of mixed material were not to be worn (Deut. 22).

K.  Mixed animals.  Plowing with horse and mule, etc., was forbidden (Deut. 22).

L.  The dross in gold or silver or other metals was a type of the carnal nature (Mal. 3:3). 

III.  Symbols of the two works of grace.

A.  The Levites and the priests.  The Levites could only go halfway toward God.  The priests went all the way.  Two positions in service (Num. 3; Exod. 28:29).  When standing alone, this symbol is not strong; but it is a good supplement.

B.  The Leper.  Two washings and two positions.  Washed with water and anointed with blood.  Eight days later washed, anointed with blood, and then anointed with oil.  This occurred “without the camp.”  Following the second cleansing he was pronounced pure and could enter into the fellowship of the people or of the camp (Lev. 14).  (One of the greatest holiness chapters in Old or New Testament.)

C.  The Holy Place and the Holy of Holies.  Regular priests could go into the Holy Place, but only the High Priests could go into the Holy of Holies once a year (Exod. 26:31-33).

D.  The two crossings (Red Sea and the River Jordan).  When they crossed the Red Sea, the power of Egypt (transgression) was destroyed.  The Old Carnal Nature is destroyed when Jordan is crossed (Exod. 14; Josh. 3).

E.  The slave and the love slave.

F.  The two covenants: the material (partial, symbolic) one and the spiritual (full, real) one.

G.  The two cleansings of temple by Jesus.  Do not use alone; but is good in the light of the others.

H.  The two rests; the initial rest (Matt. 11:28-30) and the further, full rest (Heb. 5:6).

I.  The treasure and the pearl: (Matt. 13:44-46).

J.  Lazarus alive.  Bound in grave clothes, alive and out, but helpless.  Jesus said, “loose him,” making him alive and free (John 11:43-44).

K.  The two touches on blind eyes (Mark 8:22-26).

L.  The two baptisms (Matt. 3:11). 

 Section VII Regeneration


Man was created in possession of positive holiness with eternity as an attribute of his spiritual nature.  When he sinned he at once died spiritually (cut off from the author and source of life.  No reference to loss or destruction of consciousness). 

I.  Death.  The Bible definition of death is separation (James 2:26; Luke 15:24).  When the spirit separates from the body.  Spiritually, when the soul is separated from God.  When a sinner is dead in trespasses and sin, he is cut off from God, but is alive and rational.  He still has that attribute of eternal rational duration.

II.  When a sinner is regenerated, he is in possession of eternal life.  Eternal life has nothing to do with duration, but rather in a quality of duration.  “And this is eternal life, that they might know the . . .” (John 17:3).  To know God redemptively is eternal life.  It is a knowledge on the screen of duration.  It refers to a quality of duration and not duration itself.

III.  In this first work we experience repentance, saving faith, conversion, justification, regeneration, adoption, and the witness of the Spirit.  These are all aspects of one instantaneous work which is called partial sanctification.

IV.  All the spiritual graces and gifts that we necessarily must have are received in the act of regeneration.  Each gift of grace, however, has a carnal opposite fighting for possession. 

 Section IX

 The Difference between the Two Works of Grace


You can’t have holiness without eradication.

I.  In regeneration we are taken out of the sinning business and we are forgiven of every sin and are saved back to the “innocency of childhood” and are made new creatures in Christ (II Cor. 5:17; John 3:7-9).

II.  In entire sanctification the positive, carnal opposite of each gift and grace of the spirit is cleansed out.  This carnal disease is a moral entity.  It is not the lack of something, but a positive something.  In regeneration the spiritual Isaac enters the heart.  In entire sanctification the carnal Ishmael is cast out.  We are now to observe a few differences.

A.  In justification sin is dealt with as an act or transgression.  Sanctification has to do with sin as a principle.

B.  In justification we surrender in repentance and faith.  In entire sanctification we consecrate in obedience and faith.

C.  In justification we are delivered from guilt and condemnation.  In entire sanctification we are delivered from unholy tempers and carnal appetites.

D.  In justification we have a spiritual nature imparted.  In entire sanctification we have a carnal nature destroyed.

E.  In justification the shoots of the root of sin are destroyed.  In entire sanctification the root itself is destroyed.

F.  In justification we are branches in the Vine.  In entire sanctification the branches are purged to bring forth more fruit (John 15:1-2).

G.  In justification we are separated from the world.  In entire sanctification the world is taken out of us.  Israel was taken out of Egypt; then Egypt was taken out of them.

H.  In justification the “Old Man” must be suppressed.  In entire sanctification he is destroyed.

I.  In justification the Spirit is with us.  In entire sanctification He is in us (John 14:17).

J.  In justification we become children of God.  In entire sanctification we are made spiritual kings and priests unto God (Rev. 5:10).

K.  In justification we are born of the Spirit.  In entire sanctification we are baptized of the Spirit.

L.  In justification we are restored to the favor of God.  In entire sanctification we are restored to the moral image of God. 

 Section X

 The Time between the Two Experiences


God could presumably both save and sanctify a heart in one experience, as far as His power is concerned.  However, man is a free moral agent and cannot be in the same spiritual places at once or meet the two separate conditions at once.  Man’s constitution, therefore, requires an element of time between the two experiences.  It is impossible for man to meet the requirements of regeneration (sorrow for sin, etc.) and the requirements for sanctification (consecration, etc.) at the same instant.

I.  The length of time is not set by the Bible, but by the individual himself.  Some have more light than others and some grasp light more quickly than others.

II.  The Israelites could have made the journey from the Sea to Jordan in eleven days.  Fear necessitated two years.  Disobedience stretched the time to forty years.  They could have entered Canaan in eleven days or two years.  When they disobeyed and had to wander for forty years, they never entered into the experience.

III.  The leper was sprinkled and declared partially clean.  Eight days later he was sprinkled again and declared wholly cleansed.

IV.  The disciples of Jesus took from one and one and a half years to three years to understand and grasp the truth.

V.  In Peter’s thinking after Pentecost, the time could be brief (Acts 2:37-39).

VI.  The Jerusalem Church thought the time could be brief (Acts 8:5-8, 17-17).

VII.  Ananias thought Paul could be sanctified almost at once (Acts 9:17-19).

VIII.  Paul himself urged the Thessalonians to get sanctified within six months after they were saved (I Thess. 4:3, 5:23-24).

IX.  Paul at Ephesus urged immediate action (Acts 19:1-7).

X.  There is a danger in both directions: in urging action before they are ready or waiting until they have lost their “first love.” 

 Section XI

 The Disciples before and after Pentecost


The Apostles were regenerated before Pentecost.  Several of them were disciples of John the Baptist before they met Jesus (at least five of them and perhaps the sixth, Judas Iscariot).  All of them were saved before they met Jesus.

I.  Evidences of salvation before Pentecost.

A.  They were not of the world (John 17:14).
B.  They were not lost (John 17:; 12).
C.  Their names were written in Heaven (Luke 10:20).
D.  They belonged to God and Christ ((in the redeemed sense) (John 17:9-     10)).
E.  They were empowered to cast out devils (Luke 9:1, 10:1).
F.  They were ordained and commissioned (Matt. 28:14; Mark 3:14-15).
G.  They spent ten days praising God and waiting (Luke 24:53; Acts 1:1).

II.  Evidences of need.

A.  They were in possession of a marked man-fearing spirit.  “And they all forsook him, and fled (Mark 14:50).
B.  They were carnal and selfish (Matt. 19:27; Mark 10:28, 37-41).
C.  They were carnally sectarian (Matt. 17:16).
D.  They were vindictive in spirit (Luke 9:55).

III.  After Pentecost.

A.  Their hearts were purified by the baptism with the Spirit (Acts      11:16, 15:8-9).
B.  Their hearts were indwelt by the Holy Spirit (John 14:27; Acts      2:4a).
C.  Their cleansed hearts were filled with perfected love (I John 4).
D.  They were gripped by a oneness of heart-purpose.

 Section XII

 Sanctification is both Gradual and Instantaneous


Initial sanctification or regeneration is instantaneous and entire sanctification as an experienced act is also instantaneous.  Sanctification itself, however, has many degrees.  There is a social sanctification (husband sanctified by wife, etc.), official sanctification (Aaron sanctified in office), religious sanctification (when people cleansed their bodies), progressive sanctification, instantaneous or personal sanctification.

I.  The people sanctified themselves (socially and religiously).  Moses sanctified them–the priests, Levites, kings, and assemblies on religious occasions were all said to be sanctified ((this does not refer to personal sanctification) (Exod. 19:10; Lev. 11:44; John 17:9).  This was not heart purity via the Cross.

II.  Paul said that an unbelieving husband or wife was sanctified by a believing spouse.  The children of a home with at least one Christian parent are said to be holy (I Cor. 7:14).  This, too, has nothing to do with heart experience at all.

III.  The regenerated person is said to be sanctified partially (inferred) but not wholly or entire.  This partial sanctification is instantaneous and complete in its own sphere.

IV.  The cleansed heart is said to be sanctified wholly or entirely.  This, too, is instantaneous and complete in its own sphere.  Two perfect halves make a perfect whole with regard to sin (Exod. 31:13; Lev. 20:8; I Thess. 5:23; Jude 1: Heb. 13:12; Acts 15::8-9).

V.  We sanctify ourselves when we consecrate.  Others sanctify us by their influence.  The Church sanctifies us by its environment, and by character development we are progressively sanctified.  Sanctification is thus both instantaneous and progressive. 

 Section XIII

 Holiness Experience, Evidenced, and Retained

I.  Holiness experienced.

A.  We have a conviction of want.  We know we are saved, yet we have a soul need.

B.  A perfect repentance or mourning of spirit for being carnal in heart.  “Blessed are they that mourn . . .” (Matt. 5:4).

C.  We feel it is important, so much so in fact, that we feel it will be spiritual death if we are not sanctified.  “Who shall deliver us from the body of this death? (Rom. 7:24).

D.  We believe that the promise is for us.

1.  Jesus prayed for it for us (John 17:17).
2.  Jesus died for it for us (John 5:25-26; Heb. 13:12).
3.  God wills it for us (I Thess. 4:3).
4.  God promises it to us (I Thess. 5:23-24).
5.  God commands it of us (I Pet. 1:15).

E.  There is a hunger and thirst for it.  “Blessed are they which do hunger and thirst after righteousness: for they shall be filled (Matt. 5:6).

F.  We must obey God, for He gives “the Holy Spirit to them that obey him (walk in the light).  Faith only functions at the end of obedience (Acts 9:32).

G.  We must fully consecrate ourselves to God (Rom. 12:1-2).

H.  We must believe that He sanctifies us now. 

I.  Wood, in Perfect Love (p. 98), has the following good advice.

1.  Believe that God hath promised it in the Holy Scriptures.
2.  Believe what God hath promised he is able to perform.
3.  Believe that he is able and willing to do it now.
4.  Believe that he doth it.

J.  Wood continues and asks the following questions (ibid.).

1.  Do I clearly see my inbred sin, and consequent need of holiness?
2.  Am I willing, anxious, and resolved to obtain it?
3.  Am I willing to give up all to God–self, family, property, reputation, time, talents, every thing–to be his, used for him, trusted with him, and never withheld or taken from him?
4.  Do I believe he is able to sanctify me?
5.  Do I believe he is willing to sanctify me?
6.  Do I believe he has promised to sanctify me?
7.  Do I believe that having promised, he is able and willing to do it now, on condition of my faith?
8.  Do I then, seeing all this, believe that he now will do it–now, this moment?
9.  Am I now committing all, and trusting in Christ?  If you are, it is done.  O that God may aid your trembling faith, and give you purity this moment!

K.  Edward A. Walker, in Sanctify Them, declares that we are sanctified by the following means.

1.  The First Cause is the Holy Father.  “To them that are called (Jude 1).

2.  The Procuring Cause is the Holy Son.  “Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it . . .” (Eph. 5:26).

3.  The Efficient Cause is the Holy Spirit.  “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit . . .” (I Pet. 1:2).

4.  The Determining Cause is the divine Will.  “By the which will we are sanctified through the offering of the body of Jesus Christ one for all (Heb. 10:10).

5.  The Meritorious Cause is the sacrifice of Jesus.  “Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate (Heb. 13:12).

6.  The Instrumental Cause is the truth of God.  “Sanctify them through thy truth: thy word is truth (John 17:17).

7.  The Conditional Cause is faith in Christ.  “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 (Acts 26:18).

II. Holiness evidenced.

A.  In Christian holiness or Christian perfection or evangelical perfection, or redeemed holiness, the carnal nature is cleansed from, or burned out of, or eradicated from, the soul or heart or seat and center of the affectional nature of man.

B.  The sanctified believer is made “pure in heart’ (Matt. 5:48).  He is “cleansed from all unrighteousness (I John 1:9).  He is “perfect in Christ Jesus (Col. 1:28).  He is “without spot, or wrinkle, or any such thing (Eph. 5:27).  He is “sanctified wholly (I Thess. 5:23).  He is cleansed “from all filthiness of the flesh and spirit (II Cor. 7:1).  He is perfected in “holiness in the fear of God (ibid.). 

C.  The heart is filled with perfect love.  This perfect love is:

1.  Perfect in quality.
2.  Perfect in quantity as it fills the heart.
3.  It is constant (the opposite is never there.  It is always love).
    4.  It is progressive.
5.  It casts out fear.
6.  It enables the soul to be more conscious of God.
7.  It spurns the carnal and hungers for the holy and pure. 

D.  The Comforter witness within that all is well.  Here we quote from Baker (The New Name, p. 55).

The Comforter who had hitherto dwelt with us and made His abode in our bodies (His temple) has now entered the sub-strata of the soul, eliminated, and dispelled or expelled inherited depravity; takes possession of our spiritual centers and holds them in their proper spheres just as the God of nature takes hold of material worlds and from their centers of gravitation holds them in their proper order or orbits.

E.  Thus entire sanctification is evidenced by cleansing, purity, perfect love, and the witness of the Spirit.  This is brought to its minimum as expressed in the Book of Job.

1.  He was going the same direction that God told him to go the last time God and he met.
2.  God was pointing to nothing in Job that was wrong.
3.  Job had not violated any known standards of conduct.
4.  There was no condemnation in his heart.  In short, he had that negative witness that there was no condemnation. 

III.  Holiness retained.

A.  We must attend to the various means of grace as it is possible.

B.  Our consecration must be kept complete and lived out actively in life.

C.  We must testify in some manner to the fact that we are sanctified children of God.

D.  We must read the Bible and pray daily.

E.  We must deny ourselves somehow (legitimate things for the cause of Christ) and be ever watchful of our conduct and expression. 

F.  We must cultivate the presence of God and constantly seek the will of God.

G.  Under pressure and temptation we must see that no “root of bitterness” has a chance to spring up in our heart.

H.  We must be in the service of Christ and refuse to surrender faith under any form of temptation short of condemnation. 

 Section XIV

I.  The Comforter is of identical essence with the Father and with the Son, but He is a distinct person.  Thus as a person He is a wholly Other (not in essence).

II.  In the Old Testament He is distinct as a person from the Father and the Son, but connected with both in operation: “. . . and now the Lord God, and his Spirit, hath sent me (Isa. 48:16).  He, the Spirit, is also referred to as: “His Spirit: (not an ego, but a personal Other).  “My Spirit,”The Spirit of God.”  In the New Testament He has stepped out alone (not in the shadow of the Father).  It is His, the Spirit’s, dispensation.  “. . . the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them (Acts 13:2).

III.  He magnifies the Person of Christ, bringing His Words to men’s minds and empowering those Words.  He convicts the sinner and regenerates him.  He convicts the regenerated and then sanctifies him wholly and guides him to Heaven by means of checks.

1.  The Divine Essence is an undividable substance either present totally, or absent totally.  It is totally present in the Person of the Father, and concurrently totally present in both the Son and the Spirit.  Those three Persons are eternally distinct as persons, but not separate.

2.  The totality of the Divine Essence is concurrently present in each attribute.  There is but one set of attributes, and that set is concurrently present in each of the three distinct persons.

3.  There is thus one God, one Essence, one Being, one Lord or Jehovah, one Almighty, one Eternal, one Incomprehensible, one Uncreated, and one set of attributes.  That unity is eternally the essential nature of each one of the three immutable Persons.  Being each immutable, (changeless, in that change is impossible), nothing in the finite can change their natures.  Jesus, while on earth, was the same essential Being he was before and is now.

4.  God is both free and moral.  Being free He was free to create or not to create.  Being moral He cannot violate His own essence–He cannot lie.  Having decided to create, that creation had to be in harmony with His own nature–a moral creation.  All of His actions, and ends desired, must be moral.  (To say that God created man for love or company makes Him a finite God or an imperfect God.)

5.  Each of the three Persons is eternally and immutably God.  No one attribute, at any time, can be laid aside, or suspended, or suppressed.  Thus, the Christ, from eternity to eternity, is immutable and unchangeable.

 Religion 100

 Section A

Arthur, W.  The Tongue of Fire.  New York: The Methodist Book Concern, 1856.

Brockett, W. E.  Scriptural Freedom from Sin.  Kansas City, Mo.: Beacon Hill  Press.  (Heart purity in the Old Testament.)

Fletcher, J.  A Polemical Essay on the Twin Doctrines of Christian Perfection  and a Death Purgatory.  (Rebuts arguments against holiness.)

Flew, N. R.  The Idea of Perfection in Christian Theology.  London: Oxford  University Press, 1934.  (Interesting.)

Hills, A. M.  Fundamental Christian Theology, Vol. II.  Pasadena, Ca.: C. J.  Kinne, 1931.  (Must.)

Jessop, H. E.  Foundations of Doctrine in Scripture and Experience.  Chicago:  The Chicago Evangelistic Institute, 1938.

Lindstrom, H.  Wesley and Sanctification. 

Pope, W. B.  A Compendium of Christian Theology, 3 vols.  New York: Philipps  & Hunt, 1881.  (See III, 29-100.)

Sangster, W. E.  The Path to Perfection.  New York: Abingdon-Cokesbury Press,  1943.  (Not very good on holiness.  A Methodist.)

Steele, D.  Love Enthroned.  New York: Eaton and Mains, 1908.  (Holiness  Classic.)

Turner, G. A.  The More Excellent Way.  Winona Lake, Indiana: Life and Light  Press, 1952.  (Classic.)

Wesley, J.  Plan Account of Christian Perfection.  Chicago: The Christian  Witness Co., n.d.

-----.  The Doctrine of Original Sin, in The Works of John Wesley, IX, 191- 464.  Kansas City, Mo.: Nazarene Publishing House, n.d.

Wiley, H. O.  Christian Theology, II, 440-517.  Kansas City, Mo.: Beacon Hill  Press, 1949.  (Excellent compilation; classic in field.)

Wood, J. A.  Perfect Love.  Chicago: The Christian Witness Co., 1880.    (Holiness Classic.)

-----.  Purity and Maturity.  Kansas City, Mo.:  Beacon Hill Press, 1944.   (Abridged Holiness Classic.)

 Section B

Campbell, L. H.  A Cloud of Witnesses.  Kansas City, Mo.: Pentecostal Nazarene  Publishing House, 1915.  (One of the best on the market.)

Chapman, J. B.  The Terminology of Holiness.  Kansas City, Mo.: Beacon Hill  Press, 1947.

Foster, R. S.  Christian Purity, or The Marriage of Faith.  New York: Nelson &  Phillips, 1859.  (Excellent.)

Galloway, J. B.  A Study of Holiness from the Early Church Fathers.  Kansas  City, Mo.: Beacon Hill Press, 1950.  (Good as any on the market; Nazarene.

Jones, W.  The Doctrine of Entire Sanctification.  Philadelphia: National  Association, 1885.

Lowrey, A.  Possibilities of Grace.  Chicago: The Christian Witness Co., 1884.

McDonald, W.  Scriptural Way of Holiness, or The Path Made Plain.  Chicago:  The Christian Witness Co., 1893.  (Good on Old Testament holiness.)

Peck, J. T.  The Central Idea of Christianity.  New York: Foster & Palmer,  Jr., 1856.  (Often quoted.)

Perkins, H. W.  The Doctrine of Christian Perfection, 1927.

Platt, F.  "Perfection," in E.R.E., iX, 728-38.

Reid, I.  Holiness Bible Reading, or The Word for It.  Chicago: The Christian  Witness Co., 1895.  (Holiness Classic).

Wakefield, S.  A Complete System of Theology, pp. 446-54.

Wiseman, F.  Scriptural Sanctification.  Kansas City, Mo.:  Nazarene   Publishing House, 1951.

Zepp, A. C.  Progress After Entire Sanctification.  Chicago: The Christian  Witness Co., 1909.

 Section C

Brengle, S. L.  Heart Talks on Holiness.  London: Salvationist Publishing and  Supplies, [1897], reprinted 1956.  (Simple for one knowing nothing of  sanctification; teen-age.)

-----.  The Way of Holiness, 6th ed.  New York: The Salvation Army, 1918.

Brockett, H. L.  The Riches of Holiness.  Kansas City, Mo.: Beacon Hill Press,  1951.  (Good.)

Chadwick, S.  The Way of Pentecost.  Berne, Indiana: Light & Hope   Publications, 1937.

Clarke, A.  Christian Theology.  Cincinnati: Hitchcock & Walden, 1869.

Corlett, D. S.  The Baptism with the Holy Spirit.  Kansas City, Mo.: Nazarene  Publishing House,

Gritter, G.  The Quest for Holiness.  Grand Rapids: Eerdmans Publishing Co.,   (Against holiness.)

Haney, M. L.  Inheritance Restored, or Plain Truths on Bible Holiness.   Philadelphia: Girard Publishing Co., 1897.

Hills, A. M.  The Cleansing Baptism.  Ancoats, Manchester: Star Hall.  (Series  of lectures delivered in Europe.)

-----.  The Uttermost Salvation.  Kansas City, Mo.: Nazarene Publishing  House, 1927.  (Sermons as delivered.)

Inskip, J. S.  Holiness Miscellany.  Philadelphia: National Association for  the Promotion of Holiness, 1882.

Keen, S. A.  Pentecostal Papers, or The Gift of the Holy Ghost.  Cincinnati:  God's Revivalist, 1895.

Mahan, A.  The Baptism with the Holy Ghost. No Copyright.  (Classic on Old  Testament sanctification.)

Mallelieu, W. F.  The Fullness of the Blessing.  Cincinnati: Jennings & Pye,  1903.

McComber, W. E.  Holiness in the Prayers of St. Paul.  Kansas City, Mo.:  Beacon Hill Press, 1955.

McDonald, W.  The New Testament Standard of Piety.  Chicago: The Christian  Witness Co., 1882.

Morgan, R. C.  The Cross in the Old Testament.  London: Morgan & Scott, Ltd.,  1908.

Murray, A.  The Holiest of All.  New York: Christian Alliance Publishing Co.,  1894.  (Never connected with the holiness movement.)

Otto, R.  The Idea of the Holy.  London: Oxford University Press, 1923.

Payne, T.  The Pentecostal Baptism: Is it Regeneration?  London.

Pickett, L. L. and M. A. Smith.  The Pickett-Smith Debate on Entire   Sanctification.  Louisville: Picket Publishing Co., 1897.  (Smith was a  Methodist bishop who argued against holiness.)

Ralston, T. N.  Elements of Divinity.  New York: Abingdon-Cokesbury Press,  1924.  (Good.  See pp. 457-72.)

Ruth, C. W.  Bible Readings on the Second Blessing.  Chicago: The Christian  Witness Co., 1905.

Smith, H. W.  The Christian's Secret of a Happy Life.  Louisville: Pentecostal  Publishing Co., 1941.

Steele, D.  A Defense of Christian Perfection.  New York: Hunt & Eaton, 1887.

Sweeten, H. W.  A More Excellent Way.  Kansas City, Mo.: Nazarene Publishing  House, 1929.

Treffry, R.  A Treatise on Christian Perfection.  Boston: McDonald, Gill &  Co., 1888.

Watson, G. D.  White Robes, or Garments of Salvation and Spiritual Feasts.   Cincinnati: God's Revivalist Press, 1883.


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