The Theology of Holiness | Page 5

D., but another remark or two will be in place.
The late Lord Tennyson could perceive, with the genius of a poet, the intimate connection between purity and power. He puts into the mouth of Sir Galahad, one of his heroes, these beautiful words, viz:
"My strength is as the strength of ten, Because my heart is pure."
Now one of the most common complaints among Christians of all denominations, is because of their weakness and their leanness. And yet nothing is clearer than that God has promised to make His people strong, that He has commanded them to be strong in the Lord, and that not to be strong is even blameworthy, not to say criminal in His sight. The reason, then, of our weakness and our leanness and the meagreness of our fruitage, can be nothing else than because we do not fulfill the conditions on which He promises to make us strong. One of these conditions, and an indispensable one, is that we be entirely sanctified. It is they that know their God, both in conversion and entire sanctification, both in pardon and purity, that shall "be strong and do exploits." Beloved, if you would accomplish the work that God has given you to do, and not have to regret its non-accomplishment in eternity, even if you are saved so as by fire, seek and find that which is the essential condition, and ask at once to be wholly sanctified.
And if you would have the fullness of joy, even the joy of an uttermost salvation, the peace that passeth understanding, the fellowship with the Father and with His son, Jesus Christ, the sealing and anointing of the Spirit, the white stone and the new name, the abiding presence of the indwelling Comforter, then pray that the very God of Peace may here and now sanctify you wholly. Amen.

CHAPTER II.
ENTIRE SANCTIFICATION OBTAINABLE.

This would seem to follow as a necessary corollary from what has been said in the preceding chapter. If entire sanctification has been proved to be not a matter of option but a matter of necessity; if we cannot attain to the highest results in Christian privilege, nor in Christian enjoyment, nor in Christian service without this blessed experience, and if, at the end, we cannot be admitted into the celestial city unless we possess it, surely we cannot doubt for a moment that our gracious Heavenly Father has provided a way by which this indispensable requisite both for time and for eternity may be received.
But before discussing this proposition in detail let us have a clear understanding of what is meant by entire sanctification, and, as a preliminary, let us study a few simple theological definitions.
In the first place, my reader will have no difficulty in believing that I fully accept the Arminian doctrine of the universality of the atonement. The sacrifice of Christ is sufficient for the salvation of all mankind, and its benefits are offered to all. "He tasted death for every man." But it does not follow that all men will be saved, and this for the reason that the atonement is not unconditional but conditional. It is offered to all, and all are invited and entreated to accept it. But it is available only in the case of those who believe. "He that believeth shall be saved, and he that believeth not shall be condemned." A universal atonement, therefore, does not by any means imply a universal salvation.
Redemption is a term of broad and varied application. It is either general or special. In one sense it is as broad as atonement. Atonement is for sin; redemption is from sin and from all the sad results of sin. In its more special meaning it is applicable only to those who accept the atonement. For these it implies release from the bondage of the will under the law of sin and death, or justification and regeneration. It brings also release from the power and existence of depravity or entire sanctification. It promises, in the future, the complete glorification of the saints in body, soul and spirit at God's right hand, and the deliverance of the creation itself from the "bondage of corruption into the liberty of the glory of the children of God."
The first condition on which the benefits of the atonement are offered to the sinner is repentance. Both the Saviour Himself and His forerunner began their public ministry with words of like import, viz: "Repent ye and believe the gospel." Repentance does not mean penance-- not a voluntary sacrifice in our own will for an expiation of sin--nor is it merely sorrow for our past sins, although "godly sorrow" is one of the elements of true repentance. The sorrow of the world may produce remorse, that continual biting which tortures the soul of the lost;