Hi, welcome to our lecture on entire sanctification. Well, this is actually the fourth lecture in our series on Wesleyan soteriology. As you may recall, we first began with a lecture on repentance.
By the way, on that same lecture, we did some brief introduction about Wesleyan soteriology. And so after repentance, we move into a lecture on justification. And last week, We talk about the new birth. As you may recall, we said that justification and the new birth, they occur at the same time.
New birth is also what is known as initial sanctification. So it's the beginning of our sanctification. And so as we move on forward, there will be a time in your walk, in your spiritual journey with the Lord, you will reach...
the stage known as entire sanctification. And when Wesley talks about entire sanctification, he uses different terms to refer to this. For example, sometimes he just refers to it as sanctification.
Sometimes he calls it full sanctification because there's a fullness in the sanctification. Sometimes he just refers to this as holiness. And early Methodists would used this term holiness to refer to this doctrine on entire sanctification. And another common term Wesley used is Christian perfection.
So take note, he's talking about perfection, but Christian perfection, which also is another term for entire sanctification. And then another common term used by Wesley is perfect love. He also referred to entire sanctification as perfect love.
And we'll get to that later. We're going to explain that later. Another term he used was full salvation because he believes that for salvation to be full, one has to be entirely sanctified. And then he also sometimes refers to this as the second blessing. And in one hymn, which we're going to look at later, He referred to this as the second rest.
And in that same hymn, he also referred to it as great salvation. And another common term he used is the grand depositum, which also means the grand doctrine. He called the doctrine of entire sanctification as the grand depositum, meaning the grand doctrine of Methodism. If we're talking about biblical verses or scripture texts where we can find this being referred to, well, there's plenty that we can find in the Bible.
One common text is Hebrews 6, verse 1. Therefore, let us go on toward perfection, leaving behind the basic teaching about Christ and not laying again the foundation, repentance from dead works, and faith. toward God. Well, what's interesting here is the author of Hebrews talks about, or is encouraging Christians to go on to perfection.
But not only that, he said, leave behind the basic teaching about Christ. And what's interesting, what are those basic teaching about Christ? He said, not laying again the foundation. So what is that?
Number one, repentance from dead work. See that? Repentance. Remember in our discussion on the basic understanding of Wesley on salvation, he begins with what? Repentance, isn't it?
And then look at this. And faith toward God. And so look at that. That's the second building block in Wesley's.
Or do Salutes are understanding of salvation? He begins with repentance and then faith. And so the natural conclusion would be what?
Christian perfection. Okay, based from this text. So you have what?
Repentance, faith, and holiness. So that is Christian perfection referred to in this one text. And then another common text is in Matthew 5, verse 48, wherein Jesus says, Be perfect, therefore, as your heavenly Father is.
Perfect. So this goes to show you that the term perfection or perfect is biblical. found in the Bible.
And so it's no accident that Wesley uses this term to refer to the doctrine of entire sanctification because it connotes this perfection. But what kind of perfection is he talking about? Well, we'll get to that later. But anyway, I mentioned about the hymn where Wesley talks about this.
And it's basically this hymn that is found in the hymns for those that seek and those that have redemption in the blood of Jesus Christ. This is actually a compilation of hymns written by John's brother, Charles Wesley. And if you look at hymn number nine, this is actually what hymn. This is what?
Look at the beginning. Love divine, all love, all love's excelling. So that's the hymn, Love Divine.
This is actually, if you're going to look at this hymn, it's actually a prayer for entire sanctification. It's a prayer for Christian perfection. And if you look at here, for example, if we're going to look at, let's see here in the verse, the second verse, Breathe, O breathe, thy loving Spirit into every troubled breast. See that? He's calling on the Holy Spirit to breathe on us.
And look at here, let us all in thee inherit, let us find that second rest. See the word second rest there? Or the term second rest?
It's actually a reference, it's actually another term Wesley used to refer to entire sanctification. At least in this hymn. Written by Charles, this is a term he used to refer to that experience. Okay? And look at here.
Come, Almighty, number three. Almighty to deliver. Let us all thy life receive. All thy life.
See that? In other words, the fullness of God. You receive the fullness of God.
Suddenly return and never, nevermore thy temples leave. See that? It's the perfect love of God. It's when we receive it, when we encounter it. That is no other than the experience of entire sanctification.
It is the perfection of God's love in us. And then it says here, Finish then thy new creation in number four. Finish then. In other words, we are already new creatures in Christ.
We are already born again, but then we're still unfinished. So the prayer here is that for God to finish this new birth in us. And what is the picture that Charles writes here or shows here? Pure and sinless let us be. See that?
The finishing of the new creation in us, the finishing of the new birth in us, entails... purity uh but there's a little bit controversial term used by charles here he used the term sinless uh actually john uh was against this the use of this word sinless because it gives the connotation that you become sinless um because they were accused of teaching sinless perfection but john opposed that notion so that's why when this went through the um the editorial Of John, he changed the word from sinless to spotless, okay? To avoid the connotation that they're talking about sinless perfection, and that means one who reaches the stage will no longer sin anymore.
Well, John went against that understanding. So he changed it into the word spotless. So if you look at our hymns today, You won't see the word sinless. You find the word spotless. Because that's the edited version of John Wesley.
And then it says here, look at here. Let us see thy great salvation. See that?
Great salvation is again a reference to entire sanctification. Perfectly restored. Didn't you see that? Perfect restoration. Yes, changed from glory into glory till in heaven we take our place.
But then it doesn't end with perfect restoration. While in this life, you're still being changed from glory to glory. Until what?
Till in heaven we take our place. In other words, there's an eschatological... element in this, till we cast our crowns before thee, lost in wonder, love and praise.
So as you can see, this is really a hymn that leads the singer of this hymn to pray for entire sanctification. Okay, so I hope that kind of gives us a good sense, at least an initial sense of what the Wesleyans meant when they talk about entire sanctification. But let's go farther.
Let's go deeper into their understanding, particularly John Wesley's understanding. And so that's why we're going to look at this in a nutshell. I'm going to outline a few of the main features of Wesley's understanding of this doctrine of entire sanctification. And there are many places where we can go. to look at this but i think one of the best places would be his writing or one of his famous writing that is a plain account of christian perfection as believed and taught by the reverend mr john wesley from the year 1725 to the year 1777 1777. what you have on your screen is the fourth edition of this and uh So basically, this is a compilation of Wesley's teaching or writing on Christian perfection ever since he started writing about it or teaching about it as early as 1725. So this kind of precedes Aldersgate, which occurred in his Aldersgate experience in 1738. This is an early, even as early as 1725, John Wesley already had a as an understanding on Christian perfection.
So basically what you find in this book or pamphlet is a compilation of those writings. And on the screen you find a summary of what is found in this writing. He said, Hayim bin, the more large in this extracts, because hence it appears, beyond all possibility of exception, that to this day both my brother and I maintain. So in other words, in this writing, I'm putting together my understanding and my brother's understanding on this matter.
That's basically what he's saying here. And what does he maintain about this? What did they teach about this?
Both my brother and I maintained. What are these things that they maintained? Number one, that Christian perfection is that love of God in our neighbor, which implies deliverance from all sin. Well, there you find some definition in Wesley about Christian perfection.
And then number two, he said that it's received merely by faith. Third, that it is given instantaneously in one moment. And fourth, that we are to expect it not at death, but every moment that now is an accepted time.
Now is the day of this salvation. So here we find entire sanctification or Christian perfection in a nutshell by these four main features that Wesley highlighted here. And so here we find therefore, first what? We find the basic definition of Christian perfection or entire sanctification. And if you look at number one, he said that.
christian perfection is that love of god in our neighbor which implies deliverance from all sin see that so so basically for wesley christian perfection is what loving loving god and loving neighbor okay or let me put it this way loving god and loving neighbor okay so so there's a vertical element and there's a horizontal element of this love loving god and loving neighbor so you put that together that is perfect love okay that love of god and our neighbor and once in other words you feel your uh your heart you feel your mind with love for god and love love of neighbor that that uh once uh everything you do everything you say everything you think about your aspiration Your ambitions in life, your ambitions in life, it's all about loving God and loving neighbor. Well, that means what? He said that implies, which implies deliverance from all sin.
See that? If you fill your heart, your mind with love for God and love for neighbor, therefore there is no more place for sin in your life. Got it? And so the sin is displaced with your love for God and love for neighbor.
And in essence, you are delivered from all sin as a result. And so as long as you are filled with love for God and love for neighbor. In other words, in all that you do, in all that you say, in all that you think, your aspirations, your ambitions in life, when it's all about loving God and loving neighbor, then that's...
That's a state of Christian perfection for Wesley. Got it? So it's like you're put in whatever you do.
You ask the question, am I doing this because I love God? Am I doing this because I love my neighbor? Or am I just doing this because I love myself?
But once you answer in the affirmative that you're doing it because you love God and you love neighbor, then... you have passed the test, okay, of Christian perfection. Because that means sin has no place in your life, okay? And so that's how Wesley defined it. And look at here, an elaboration on that same writing.
He said, By perfection I mean the humble, gentle, patient love of God and our neighbor ruling our tempers, words, and... Actions. See that?
Ruling our tempers, words, and actions. See that? So in other words, it's the patient love of God in our neighbor. Ruling our tempers. In other words, our attitudes.
Our moods. Our words. Our actions. Once everything is about loving God and loving neighbor, that is Christian perfection. for wesley uh and then he puts a disclaimer here he said i do not include an impossibility of falling from it so that's why essentially saying uh because at that time they were being accused of teaching sinless perfection that once you reach the stage it's impossible for you to to backslide okay well wesley said i didn't teach that okay uh i did not teach sinless perfection there's still a possibility for you to to fall uh if you've put yourselves outside of God's grace.
If you intentionally reject God's grace, then there's a possibility for you to fall. And so therefore, he said here, I retract several expressions in our hymns, which partly express, partly imply such an impossibility. And one of those hymns is the hymn that I showed you a while ago, Love Divine or Love's Excelling, wherein Charles Wesley used the word sinless and john replace it into the word spotless got it uh and look at here and i do not contend for the term sinless though i do not object against it in other words he does not like the word sinless but uh he you know he doesn't totally object against it because he does feel that uh that's really exactly what what happens when you reach this stage it's it's the total displacement of sin in one's life. And later, I'm going to talk more about this. Okay, don't worry about that.
And so when we're talking about perfect love, where do we find that in the Bible? Well, one of the places we find that is in 1 John 4 verse 12, wherein John said, no one has ever seen God, but if we love one another, God lives in us and his love is perfected in us. See that?
So this text talks about the perfection of God's love. How does that happen? When we love one another.
We perfect God's love. In other words, it doesn't mean that God's love is not yet perfect, but by His grace, God chose that we participate in His love. Amen?
And by doing so, how do we participate? By loving others. And by doing so, we perfect His love. And therefore, that is what perfection in love or Perfect love. So one of the places you find this also in Wesley, him defining perfect love, is found in, again, that same sermon we use over and over again, the scripture way of salvation, whereby Wesley writes, It is thus that we wait for entire sanctification, for a full salvation of all our sins, from pride, self-will, anger, unbelief, Or as the apostle expresses it, go unto perfection.
By the way, he's talking about Hebrews 6.1 here. As the apostle expresses it, go unto perfection. But what is perfection?
The word has various senses. Here it means perfect love. It's love. excluding sin, love filling the heart, taking the whole capacity of the soul. Look at that.
It's this love of God and love of neighbor taking the whole capacity of the soul. It is love rejoicing evermore. See that?
So again, that's perfect love. It is the love of God and love of neighbor taking the whole capacity of the soul. It's less more about sin, but it's more about love.
Sometimes we're just so fixated about sin, but we're just saying, no, be fixated with love. Amen? It's more concerned with what we're being filled up.
And that is what? Love for God. and love for neighbor. Because sometimes when we get so fixated on sin, we end up being what?
We end up being so legalistic. But instead of focusing so much on sin, why not focus on love? So basically that's what Wesley is saying here.
Be filled with love for God. Be filled with love for neighbor. And this problem of sin, well, you'll certainly overcome it. Amen? So that's the definition.
Now, the next question that Wesley answers is the question about how does this occur? Is it gradual or instantaneous? Because there's a debate on this. There are those who say that Christian perfection or entire sanctification is a slow process.
It is a process. And there are those who say, no, it's an instantaneous event. It is a definitive moment. It's a crisis moment in a person's life.
Just like when we accept Jesus, Just like justification, there's that one moment. So there are those who say that, well, entire sanctification is the same thing. It's instantaneous. So what did Wesley say about this?
What was his answer to this? Well, if you look at number three, he said that it is given instantaneously in one moment. Well, hold for a while because there's some... qualifications to this by Wesley.
But again, he's clear that once this occurs in a person's life, it is definitive. There's that one moment in time and space that it occurs, and therefore, it comes at an instant. But to clarify that, in that same writing, as he said, as to the manner, I believe this perfection is always wrought in the soul by a simple act of faith, consequently in an instant. See that?
He talks about... having faith or what he calls sanctifying faith here he said by a simple act of faith meaning sanctifying faith so if that one simple act of faith happens in an instant therefore the of entire sanctification also comes in an instant. Amen?
But nonetheless, there is a qualification here put forth by Wesley. He said, but I believe a gradual work Both preceding and following that instant. So you see, based on this qualification or this nuancing by Wesley, this experience of entire sanctification is preceded by a process.
It is preceded by a gradual work in our lives. And then also followed by that grounded work. So yes, we're going into Christian perfection gradually.
through process but once it occurs bam it occurs instantly in that particular time and space but then uh it doesn't end there there's also a continued process on going on so what happens after that well we'll get to that later i'm gonna talk more about that later worry about it. So basically, in Wesley, we find that entire sanctification is both a process and a moment. Both gradual and instantaneous. Amen?
Okay? Look at here. In his sermon on patience.
But it may be inquired, in what manner does God work this entire, this universal change in the soul of a believer, this strange work which so many will not believe, though we declare it unto them. Well, what is he talking about here? He's talking.
about the doctrine of entire sanctification, which he refers to as this universal change in the soul of a believer. He said, does he work it gradually, by slow degrees, or is it a thing? You see?
Wesley in a moment? Well, in answer to this question, what we find is an interesting account in John Wesley of instances of entire sanctification in Methodism. Because sometimes we hear from people, oh, Wesley has not written anything about people experiencing entire sanctification.
Well, actually he did. There are several accounts in Wesley. whereby he talks about people experiencing entire sanctification. And one of those places is this one, this sermon on patience. And so, by the way, the title, if you look at the title, On Patience, you think he's talking about patience, patience in general.
But basically, he's actually saying or talking about entire sanctification in this sermon. So let's see what he wrote in this sermon. This premise, in order to throw what light I can upon this interesting question, I will simply relate what I have seen myself in the course of many years. Four or five and forty years ago, when I had no distinct views of what the Apostle meant by exhorting us to live the principles of the doctrine of Christ and to go on to perfection, two or three persons in London, whom I knew to be truly sincere, desired to give me an account of their experience.
It appeared exceeding strange, being different from any that I had heard before, but exactly similar to the preceding account of entire sanctification. The next two or three more persons at Bristol, and two or three in Kingswood coming to me separately, gave me exactly the same account of the experience. So look at this.
He talks about this, that something happened, four or five, and... 40 years ago. In other words, 45 years ago. 44 or 45 years ago.
So that was, he wrote this in 1784. So that means he's talking about what? He's talking about if you're going to subtract 40, that's 1744 minus 5, that's about 1739. Look at that, 1739 or 1740. And he said what happened? That there were people who experienced entire sanctification.
That there were people who, two or three persons in London who told him, and he believed that they were sincere. That they experienced this experience of entire sanctification. but exactly similar to the preceding account of entire sanctification. And then the next year or two or three or more persons at Bristol and two or three in Kingswood coming to me, separately gave me exactly the same account of their experience.
other words these people experience it too and around the period of 1739 1740 up to 1742 or 1743 got it uh but he doesn't end there uh he said in the years 1759 1760 1761 and 62 their numbers multiplied exceedingly not only in london and bristol but in various parts of ireland as well as england well what was happening here well it's quite this dark quite pivotal years for Methodism because there was this massive revival that happened again in England, particularly in Methodism from 1759 to the early 1760s. And it's no accident that their numbers, those professing that they experienced this They multiplied exceedingly, according to Wesley. Not only in London and Bristol, but also in Ireland, as well as in other parts of England.
And then he wrote, not trusting to the testimony of others, I carefully examined most of this myself. Because you know. Wesley wanted to make sure.
Okay, so he went and examined them himself. And in London alone, I found 652 members of our society who were exceedingly clear in their experience. And of whose testimony I could see no reason to doubt. See that?
Wow, look at that. 652. And you need to understand, Wesley examined these people. What's the context behind this? Well, he would go to societies during that time, and he would have what we would call quarterly conferences. And in these quarterly conferences, he would interview people about their faith walk with God.
And so that's how he did it. And he was able to keep a count. See that? 600. 52 members of our society were clear on that experience of entire sanctification.
And then he writes further, I have not found one exception, either in Great Britain or Ireland, has declared that his deliverance from sin was instantaneous, that the change was wrought in a moment. Had half of this... or one-third, or in one, in twenty, declared it was gradually wrought in them, I should have believed this with regard to them, and thought that some were gradually sanctified, and some instantaneously.
But as I have not found in so long a space of time a single person speaking 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, instantaneous work. See that? So he goes back to answer that question, whether it's gradual or instantaneous.
And based on the account of these people that he interviewed, it was what? Instantaneous. Amen? And so he answers that further in that same plain account on Christian perfection.
If you look at number three, he said, As to the time, I believe this. instant generally uh is the instant of that the moment before the soul leaves the body but i believe it may be 10 20 or 40 years before I believe it is usefully many years after justification, but that it may be within five years or five months after it. I know no conclusive argument to the contrary.
If it must be many years after justification, I would be glad to know how many. Look at that. So in short, he said, I don't know. When is this going to happen in a person's life? I don't know.
It can happen after justification or many years after justification. And it's even said here, I believe this instant generally is the instant of death. Typically, before a person dies, okay? Or before the article of death, so to speak. That before you make your last breath.
Typically, that's when a person experiences this, according to Wesley. But it can happen earlier than that. So when we're talking about entire sanctification, and I would also like you to look at this in terms of how we look at the other elements in Wesley's soteriology. Remember, we started with talking about God's action.
For example, when we look at repentance, we said God's action is what convincing grace. When we look at justification, we said God's action is justifying grace. Now, when we're talking about entire sanctification, God's action is what is called sanctifying. Grace. Okay?
And one of the places where Wesley talks about this, and we find this sanctifying grace of God, is the sermons, the scripture way of salvation. And here it says, From the time of our being born again, the gradual work of sanctification takes place. We are enabled by the Spirit.
See that? We are enabled by the Spirit to mortify the deeds of the body, of our evil nature. And as we are more and more dead to sin, we are more and more alive to God.
See that? So you see here, we are enabled by who? By the Spirit.
So in other words, after we are born again, this work of sanctification. What's this work? This sanctifying grace. okay begins to take place in our lives but who's the main agent for this grace it's holy spirit amen uh by the way uh when wesley talks about grace like justifying grace Sanctifying grace or even convincing grace, it really means the work of the Holy Spirit. So he says here, we are enabled by the Spirit to mortify.
That means to put to death the deeds of the body. We are enabled by the Spirit to put to death our evil nature. And so as we are more dead to sin, the more and more we become alive to God.
And he said, we saw on from grace to grace while we are careful to abstain from all appearance of evil. So see that? There's an increase of grace. We move from grace to grace. And this manifests in what?
While we are careful to abstain from all appearance of evil. Does that ring a bell to you? Abstain from all appearance of evil?
In other words, doing no harm. Then our seal is for good work. That is what? Doing good. And as we have opportunity doing good to all men while we walk in his ordinances.
What's that? Attending upon the ordinances of God. So what's the connotation here?
That after we are born again, we still experience what? What? The fruits meet for repentance or fruits suitable for repentance. Amen? See that?
Because there's doing no harm, doing good, and attending upon the ordinances of God. Therein, worshiping Him in spirit and in truth, while we take up our cross and deny ourselves every pleasure that does not lead us to God. See, so that grace becomes operative. Sanctifying grace becomes operative as we practice fruits meet for repentance.
So this goes to show you that fruits meet for repentance takes place even after we are born again. Because it helps us in our growth towards God. entire sanctification.
Amen? As found here. And so, look at here.
So again, it is the work of the Spirit that enables us to mortify or put to death the deeds of the body. And basically, Wesley... referring to Romans 8.13 wherein Paul says, For if you live according to the flesh, you will die. But if by the Spirit you put to death the deeds of the body or you mortify the deeds of the body, you will live. leave.
Amen? So in other words, the more you are filled with the Spirit, so to speak, that's what happens here. The more you put to death the deeds of the body. See here in Galatians 5.16, verse 17, something similar is also found here.
As Paul writes, live by the Spirit, I say, and do not gratify the desires of the flesh. For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the Spirit. to the flesh.
Those are opposed to each other to prevent you from doing what you want. So in other words, here you have the spirit and you have the flesh. They are opposed to one another.
It's like oil and water. You cannot mix them. They are opposed to each other. So in other words, the key here is that the more you are living by the spirit, the more you defeat evil in your life.
So again, So in other words, the more you are filled with the Spirit. So that's why in Ephesians 5.18, Paul said, Do not be drunk with wine, which leads to debauchery, but instead be filled with the Holy Spirit. See that?
Because this has something to do with what? Experiencing total victory in your Christian life. Amen? the more you put to death the deeds of the body. So in other words, it's like the rule of displacement, which I often put it this way.
Let me just get this here. And let me show you some, again, that illustration I showed you. When we talk about justification, this time I have here a glass with coffee. You know, it's coffee and cream.
And remember, I used the symbolism to show you. You know, like this copy here representing sin. And once we are justified, what happens?
We are covered by the righteousness of Jesus. Remember that? I told you that, isn't it?
Or imputation. We are imputed with the righteousness of Jesus. But then it doesn't end with imputation because the reality is this still exists. And so what does God do?
God addresses... Sin, actual sins in our lives and moves to change those sins. in our lives okay so god does not only imputes us with the righteousness of jesus but also god imparts to us the righteousness of jesus how through sanctifying grace amen or in other words through the work of the holy spirit in our lives and so to act to illustrate that further it's like this it's like this uh it's like being filled with the spirit Just like this water here, it's to illustrate the infilling of the Spirit in our lives. See that?
So the more we are filled with the Spirit, what happens? See? Sin is slowly vanquished in our lives. Amen? There's a rule of displacement that's happening.
The more we live in the Spirit, the more we put to death the deeds of the body. So it's like us, you know, in our lives, in our Christian lives, we discover that even while we are born again, we still have issues in life. Amen?
So that's why we need to be filled with the Spirit. And as we are filled with the Spirit, the more and more we vanquish sin in our lives. Just like what's happening here in this glass.
You see, as the more we are filled and filled with the Spirit, The more and more what we put to death the deeds of the body until we get to a point whereby, see what happens to the glass, see what happens here, until we reach what is known as perfect love or entire sanctification. Amen. Don't worry, I'm not flooding here.
I have a basin in front of me. But to show you the point that this is the state of Christian perfection or entire sanctification, that it's possible to happen, that it can happen in our lives as long as we allow Holy Spirit to fill us. Amen? To fill us constantly.
And so that is sanctifying grace. And again, that's a reminder for us that it is not our work. Because sometimes we get some pushback from people.
I get some pushback from people in saying that this is impossible, that we can never reach this state. Well, it is impossible if we're the ones who are going to do it. But the reality is we're not the ones who are going to do it. It is Holy Spirit who's going to do it. So that's why it's sanctifying.
Grace. Amen? And if we allow Holy Spirit to fill us through and through, then it is possible we can experience entire sanctification. There's that particular stage in our lives, in time and space, that this will happen to us. But the question is, well, if this happens to us, then is that it?
Well, there is more. Why? Because as long as we are alive, What's happening?
We still need to be constantly filled. So, for example, right now you're just this glass. But there will be a time that this glass will become a pint. You know, as you grow in wisdom, as you grow in experience and knowledge, you're no longer just glass, you're going to become a pint.
So, as you become a pint, well, you still need to be filled with the Spirit. Amen? And there will be a time that pint will become a bucket. Well, that bucket still needs to be filled with the Spirit.
And there will be a time as you grow in wisdom and knowledge and experience in life, you will become like a drum. Well, that drum still needs to be filled with water. So it never stops. So that's why Paul says, be filled with the Spirit.
And the common interpretation with that text is that... Paul actually meant be continually filled with the Spirit. Got it?
And so that's why, yes, you know, you can say, oh, this is impossible in our lives. Well, by the way, I'm kind of wet here, but a little bit only. But the point here is this is not our work.
This is the work of the Holy Spirit in our lives. Amen? And so what we find in Wesley is an optimism of grace, because there are folks who said this is impossible, especially those in the Reformed tradition, because they see sin as something that will always be there, that we can never bank with sin in our lives.
But Wesley is saying, no, we can, through the power. of the Holy Spirit. It is not our work. It is the work of God in our lives.
Amen? And so, probably let's pick up the offering. Oh no, I'm sorry.
So now this brings us to the next question. What is the only condition for entire sanctification? Well, going back to that summary in a plain account, What did Wesley say?
Look at number two, that this is received merely by faith. See that? And he explains that in the scripture of salvation when he said, exactly as we are justified by faith. So are we sanctified by faith? Faith is the condition and the only condition of sanctification.
Exactly as it is of justification. See, if there's justifying faith, there's also sanctifying faith. It is the condition.
None is sanctified but he that believes. Without faith, no man is sanctified. And it is the only condition. This alone is sufficient for sanctification. See that?
And so, you see, there's justifying faith, there's also sanctifying faith. And look at here, in Acts 26, verse 17 to 18, I will rescue you from your people and from the Gentiles to whom I am sending you. to that amen uh and so god's action in sanctification is sanctifying grace so what is our response our response is sanctifying faith Got it? So the question now is when and how are we to expect entire sanctification?
Well, the answer is that in number four, he said that we are to expect it not at death, but every moment. That now is the accepted time. Now is the day of this salvation.
See that? In other words, even though typically, you know, for Wesley, it happens before the article of death, he said, you have to expect at every moment. Now is the accepted time.
Now is the day of this salvation. Amen? And he answered that question in one of the conferences in early Methodism, as recorded in some late conversations, or conversation number two.
of August 1, 1745. They ask that question, how should we wait for the fulfilling of this promise? Referring to entire sanctification, okay? And the answer is, in universal obedience, in keeping all the commandments, in denying ourselves and taking up our cross daily, these are the general means which God hath ordained for our receiving His sanctifying grace.
The particular are prayer, searching the scripture, communicating, and fasting. Look at that. So in other words, in order to, as we wait for this to happen in our lives, what are we to do? Well, we have to practice the different means of grace. Amen?
And here he talks about the general means of grace, which is what? Keeping the commandments, denying ourselves, and taking up our cross daily. In other words, it's quite contemplative when he talks about the general means of grace.
Okay, but then he also talks about the instituted means of grace. That is prayer, searching the scripture. Communion, that is the Lord's Supper. And fasting.
See that? So what we find here is what? A reference to attending upon the ordinances of God. Or availing the different means of grace that God has ordained for us to keep.
Okay, so as we practice them. That is how we basically wait for this to happen to us in our lives. And even this is found in the way they receive preachers during that time in early Methodism, in what is now called Wesley's Historic Questions.
The question asked here was, what method may we use in receiving a new helper? By the way, this is found in another... collection of minutes titled Some Late Conversations.
Conversations in 11 or conversation 11 what method may we use in receiving a new helper meaning uh how do we receive a new preacher so to speak uh the answer is a proper time for doing this is at conference after solemn fasting and prayer every person proposed is then to be present and each of them may be asked number one have your faith in christ in other words those who are being received to become preachers they're asked this question first have your faith in christ in other words do you have Justifying faith in Christ? Did you profess faith in Jesus? Basically, that's the first question. And then look at the follow-up question.
Are you going on to perfection? In reference to Hebrews 6.1. And then it's followed up with another question.
Do you expect to be perfected in love in this life? Are you groaning after it? Look at that. See that?
Are you going on to perfection or Christian perfection? Do you expect to be perfected in love in this life? So in other words, it's an expectation that you expect it. And are you groaning after it? Are you questing after it?
Because the assumption here is the person is going to answer yes. Amen? And so today we find that in the ordination questions.
For example, in the United Methodist Church, there's one of the questions asked. I'll say three questions asked. Look at here.
Two and three and four. Are you going on to perfection? Do you expect to be made perfect in love in this life?
Are you earnestly striving after perfection in love? See that? Or are you groaning after it? And so... Going back to that chart that I showed you in the other lectures, look at here.
You see the three building blocks starting from awakening, repentance, justification, new birth. And then the last block is entire sanctification. But this time, we have the grace represented as what?
Sanctifying grace. See that? And as a response to that, sanctifying grace.
Once we receive that sanctifying grace, we receive it through, or we are enabled to respond to that grace through faith. This is the sanctifying grace that enables us to have that faith, just like with justification, as we talked about in that lecture. So after you have that sanctifying faith, it will result in your entire life.
sanctification. But look at repentance. It's still ongoing.
Because at this point, you're still manifesting the fruits of repentance at this point. Okay? But then you reach entire sanctification. But it doesn't end there because there is more.
Amen? There is more. And And so, in summary, God's action is sanctifying grace. Our response is sanctifying faith. And what happens?
Entire sanctification. And by the way... we need to clarify that when Wesley referred to entire sanctification, he called it Christian perfection.
Got it? We call it, he put the qualifier or the word, word Christian before the word perfection because when he talks about perfection, he's not referring to perfection according to the Webster Dictionary or according to the dictionary. Okay? He is talking about Christian perfection. It is not being perfect in God's wisdom, God's knowledge, or in God's power.
We can never be like that. But what Wesley is arguing is that, yes, we can never be perfect according to God's power, or be like God according to God's power or wisdom, but we can be like God in His love. Amen? We can be perfected in love, and that is Christian.
perfection. It is not perfection as defined by the world. Okay? So that's just an additional explanation to the definition of Christian perfection for Wesley.
And it is my hope that we leave to this prayer of Paul in 1 Thessalonians 5.23 to the Christians at Thessalonica. When he said, may the God of peace himself sanctify you entirely. Look at that.
Hence, entire sanctification. He did not say sanctify you partially. May your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ.
Amen. So that's my prayer, that we aspire for this, that we aim after perfect love. And don't be discouraged because this is not our work.
This is the work of the Holy Spirit in our lives. And so here, there's a summary from the Collins book. Two-fold repentance issuing in three liberties. And look at here.
There's a saving reality, and then a description of what happens at justification, regeneration, meaning new birth, and then entire sanctification. So what's the reality in justification? It's freedom from guilt. See that?
What are we free from at new birth? It's the power or dominion of sin. So in justification, we are no longer guilty of sin because we are forgiven.
We are forgiven from the penalty of sin. But then in regeneration or the new birth, it means that sin no longer has power over us because sin no longer dictates what we do. We can say no to sin.
We now have the power to say no to sin. In other words, sin no longer has power over us. But then with entire sanctification, We are delivered from the being of sin.
See that? Deliverance from the sinful nature altogether. And also in terms of conviction, we are convicted of actual sin with justification.
In regeneration, we are convicted of our actual sin. But in sanctification, we are convicted of the sinful nature. Remember that lecture on repentance?
Okay? And then types of repentance. Legal for justification, legal for regeneration, but then evangelical repentance for entire sanctification.
So now to sum it all together, put it all together, this is how the chart looks. If we put all together what we have learned in these past four lectures, it is this. It's captured in this chart.
So that's my hope. See here, we have... convincing grace, justifying grace, sanctifying grace, different manifestations of that one grace, and what happens as a result of that, and our response.
Okay? So I hope this has been very helpful, and may God bless us all. Thank you.