The Arminian Magazine--Spring, 1980

PENTECOST
--Elmer Long

In order to answer some charges that are leveled against us concerning the disciples and Pentecost, we herein give a brief account of our position, one we believe to be true to the Bible. It is also the position of John Wesley and many other early Church fathers. That the disciples were saved before Pentecost, we have no doubt! Further, we believe that if they had died before Pentecost, they would have gone to heaven. This is a much stronger position than some holiness preachers believe since they say that it is a second work or the second death.

The question arises: Did they have gospel regeneration or gospel faith? Gospel faith is to believe with the heart that God raised Jesus from the dead. This the disciples did not have (Romans 10:9)! It is also very clear to anyone who reads the epistles that all who have this faith are indwelt by the Holy Spirit! This the disciples did not have for the Bible says that he that believeth on the Son hath the witness in himself (1 John 5:10).

Anyone who reads the Gospels as well as other parts of the Scriptures will see that the terms "baptism with the Spirit," "being endued," "coming upon," "receiving," and being "filled with the Spirit" are all terms meaning the same experience. Now the Bible clearly teaches that all Christians have this if they are true believers (Romans 8:9; Galatians 4:6; Ephesians 1:13). Pentecost was the beginning of the new covenant which was promised. The disciples were not in that covenant until the Spirit came at Pentecost.

While they were with Christ on earth, they had faith enough to leave their nets and follow Him, yet they did not believe in Christ's atonement. Before His resurrection they had not witness of the Spirit (John 14:20). "And they all forsook him and fled" (Mark 14:50). This is not New Testament regeneration!

All believers under the old covenant were justified according to that dispensation, but did not have gospel saving faith. One of the weakness of the modern holiness doctrine is that they do not make clear the truth that the Holy Ghost comes into every heart that is truly saved and gives power over sin, witnessing to their hearts and leading them in the ways of righteousness and truth.

The baptism with the Spirit and the baptism with water are closely connected. John the Baptist made it clear that his baptism was not sufficient, but that Christ must baptize them with the Holy Ghost. The baptism with water signifies the visible body of Christ by this sign; even so, the baptism with the Holy Spirit brings one into the invisible body of Christ. Adam Clarke, in his notes on John 3, clearly stated that if Christ has not baptized one with the Holy Ghost, he is not a Christian. This, he says, shows the difference between the Jewish and the Christian dispensations. If one taught that the baptism with the Spirit is a second work of grace, something Wesley, Clarke, Fletcher, Asbury, and other Church fathers never taught, he should not give water baptism until the second work.

Wesley said, "All true believers are baptized with the Holy Ghost" (see Explanatory Notes Upon the New Testament on Acts 1:5). The new birth is initiated by this. While the new birth does not destroy all inbred sin, it does give one victory over it and implants holiness in the heart. We further contend and believe in a second crisis or work of the Holy Ghost where the holiness which was begun in regeneration can be perfected in entire sanctification. This is not receiving the Holy Ghost, which all believers have, but rather the completion of regeneration.

The book of Acts clearly teaches that Cornelius, as well as others, received the Spirit when they were evangelically converted (Acts 11:14-18) and that it was what the disciples received at Pentecost. The Word clearly points out that they were granted repentance unto life (Acts 11:18). Had they already been in the experience of New Testament salvation, this could not have been true. Had they already been saved, they would have already received New Testament water baptism, for this was done as soon as they became believers. Peter would not have preached the remission of sins to them (Acts 10:42-46; see Wesley's Notes on verse 43).

Let us teach that Jesus does forgive sins and sends the Holy Ghost into hearts of all truly saved, baptizing them into His body (1 Corinthians 12:13), implanting holiness within and leading them forth from victory to victory and once again revival fire will burn. The confused state of may holiness folk (so called), along with the strife and division, will no longer be as plentiful as it is now. The love of God will be shed abroad in our hearts by the Holy Ghost which is given us (Romans 5:5).

LUTHER'S PREFACE TO THE EPISTLE TO THE ROMANS

Written by Martin Luther in 1552; this translation by J. Theodore Muller. This preface was read at a Moravian society meeting at Aldersgate Street in London on May 24, 1738. John Wesley was present and testified that "about a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation, and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death."

Faith is not that human notion and dream that some hold for faith. Because they see that no betterment of life and no good works follow it, and yet they can hear and say much about faith, they fall into error and say, "Faith is not enough; one must do works in order to be righteous and be saved." This is one reason that when they hear the gospel they fall-to and make for themselves, by their own powers, an idea in their hearts which says, "I believe." This they hold for true faith. But it is a human imagination and idea that never reaches the depths of the heart, and so nothing comes of it and no betterment follows it.

Faith, however, is a divine work in us. It changes us and makes us to be born anew of God (John 1); it kills the old Adam and makes altogether different men, in heart and spirit and mind and powers, and brings with it the Holy Ghost. Oh, it is a living, busy, mighty thing, this faith; and so it is impossible for it not to do good works incessantly. It does not ask whether there are any good works to do, but before the question rises; it has already done them, and is always at the doing of them. He who does not these works is a faithless man. He gropes and looks about after faith and good works, and knows neither what faith is nor what good works are, though he talks and talks, with many words, about faith and good works.

Faith is a living, daring confidence on God's grace, so sure and certain that a man would stake his life on it a thousand times. This confidence in God's grace and knowledge of it makes men glad and bold and happy in dealing with God and all His creatures; and this is the work of the Holy Ghost in faith. Hence a man is ready and glad, without compulsion, to do good to everyone, to serve everyone, to suffer everything, in love and praise to God, who has shown him this grace; and thus it is impossible to separate works from faith, quite as impossible as to separate heat and light from fire. Beware, therefore, of your own false notions and of the idle talkers, who would be wise enough to make decisions about faith and good works, and yet are the greatest fools. Pray God to work faith in you; else you will remain forever without faith, whatever you think or do.

RESOLUTION and STATEMENT of FAITH

WHEREAS there has been among second-blessing holiness churches a serious deviation from the scriptural teaching developed by John Wesley and early Methodist writers, and

WHEREAS this has led to a shallow preaching of the new birth and consequently, a confusion has developed concerning Christian experience that is quite distressing, and

WHEREAS this unscriptural teaching has led many to profess salvation without victory over the power of sin nor a direct witness of the Holy Spirit; and others to profess entire sanctification without being made perfect in love, and

WHEREAS we, a group of concerned Christian ministers, seeing a need for a fellowship that will teach and promote scriptural holiness as taught by John Wesley and the early Methodists, do hereby pledge our prayers and help to each other, and adopt the following Statement of Faith.

WE BELIEVE there is but one living and true God, everlasting, of infinite power, wisdom, and goodness. And in unity of this Godhead there are three persons of one substance, power, and eternity - the Father, the Son, and the Holy Ghost; the Holy Ghost being one, is the same as the Spirit of God or Spirit of Christ, these being simply different expressions for the Holy Ghost (Ephesians 3:4-6; 1 Corinthians 12:4-11; 12:14).

WE BELIEVE in the plenary, verbal inspiration of the Scriptures; that the Scriptures are inerrant, infallible, and correct even when they speak on points of history, science and philosophy; that they are the sole and final authority in faith and practice.

WE BELIEVE that all men are born totally depraved; that they are unable to do anything acceptable to God without the help of the Holy Spirit; that all men need to be born again and that this is the work of the Holy Spirit in the heart. The entrance into this experience is initiated by the baptism of the Holy Ghost, whereby the believer is delivered from the guilt and power of sin (1 Corinthians 12:13; Romans 5:5; Titus, 3:5-7; Acts 2:38).

WE BELIEVE that there is yet in the believer the "remains of sin" even after he has been born of the Spirit; and that he may be cleansed from this by the work of the Spirit in his heart as a second work of grace, whereby the believer is perfected in love (1 Thessalonians 5:23; Ephesians 3:19; Hebrews 6:1; 2 Corinthians 13:9; Matthew 4:48; 1 John 4:18; Romans 6:6).

WE BELIEVE justification and entire sanctification are works of the Holy Spirit wrought in the heart by grace through faith.

WE BELIEVE further that this faith is a gift of God given to all who truly repent and hunger and thirst after righteousness (2 Peter 1:3; Colossians 2:12; Galatians 2:16, 20; Ephesians 2:8; Hebrews 11:1), and that this saving faith is always accompanied by the witness of the Spirit (1 John 5:10; 2 Corinthians 4:6; Romans 8:15- 16; Hebrews 10:22).

WE BELIEVE that all of life is a state of probation and that there is no state of grace from which we may not fall.

WE BELIEVE in the second coming of Christ, the resurrection of the dead and the judgment of all mankind at the last day; they that have done good unto the resurrection of life; they that done evil unto the resurrection of damnation (John 5:29).

WE BELIEVE that the Church is the sole institution that God has left upon the earth to preach and teach salvation by grace through faith to a lost world, and that we are to labor with the hope that God will answer the prayer that he taught us to pray (Thy kingdom come. Thy will be done in earth as it is in heaven) by the preaching of the gospel; and that the only hope of redemption of a lost world is the gospel of our Lord Jesus Christ.

EVANGELICAL FAITH
--Robert L. Brush

Now faith is the substance of things hoped for, the evidence of things not seen (Hebrews 11:1).

The doctrine of salvation by grace through faith is the most important of all New Testament teachings. It is for this reason we will limit the discussion of faith to one specific area of faith and that is the faith which regenerates the soul.

While the faith mentioned in Hebrews 11 is not particularly the regenerating faith of the New Testament, the principle is the same; the difference being the object of the faith. In New Testament or evangelical faith, the death and resurrection of Jesus Christ as the only atonement for sin is the sole object of faith; while the faith mentioned in Hebrews 11:1 is a faith in the faithfulness of the true God.

The faith of the Old testament saints saved them, but it did not regenerate their souls in the New Testament sense. The love of God was not shed abroad in their hearts by the Holy Ghost given unto them as it is in all New Testament believers (Romans 5:5).

The word "evangelical" means New Testament, so we will be discussing New Testament faith. In order for one to receive the New Testament experience of the new birth, he would have to have a New Testament faith. It would be impossible to receive evangelical experience without evangelical faith. The faith of the Old Testament saints saved them even though their faith was not a specific faith in the death and resurrection of Jesus Christ as the only atonement for sin. It would have been quite impossible for Moses or Abraham to confess with their mouth the Lord Jesus, and believe in their heart that God hath raised Him from the dead (Romans 10:9) before Christ was crucified or even born! However, their faith was counted to them for righteousness (Romans 4:3).

I have been and am alarmed at the instructions given to seekers for salvation in many churches. Someone comes forward to the altar in a revival meeting or maybe in a personal contact, and after a few minutes or seconds of prayer, the "seeker" is instructed to believe in the Lord Jesus Christ. If the seeker hesitates a little, he is encouraged to believe even more strongly.

The personal worker will ask questions something like this: "Have you confessed and forsaken yours sins?" "Yes." "Are you yielding to God on every point, great and small?" "Yes." "Are you sure?" "Yes." "Well then, believe! Believe you are saved. Take it by faith and stand on the promise of God."

Of course, the seeker, not wanting to dishonor God or "call God a liar by not believing" (as the worker suggests) forces himself to believe that he is saved. Of course, he is just as dead and dry as ever; no joy, no peace, no assurance. As time goes by, such a one will probably convince himself all is well by quoting certain Scriptures, but through all of this there runs a doubt, an element of uncertainty that cannot be silenced. This, he is told, is the devil trying to make him doubt away his salvation and he is instructed to keep on believing and force the doubts out of his mind. In the midst of all this the nagging uncertainty is still there. Is this really true? Am I really saved? Now this is presumption and not real saving faith. But this, or less that this, is the kid of "faith" that most "believers" have! It does not work either. It doesn't save from sinning and gives no real peace and joy.

The this "believer" is instructed that he needs to be sanctified and goes through this ritual the second time, hoping that this "second blessing" will cure the problems, but instead the problems are multiplied. Now he professes two works of grace, instead of one, and is as dead and lifeless as before.

Occasionally he will get in a "good service" and get kind of "worked up" and "shout around," but after the service is over, he will revert to the same routine.

Now this is not saving faith or generating faith. The faith that regenerates the soul does more than that. Let's look at the Bible definition of faith: "Now faith is the substance of things hoped for, the evidence of things not seen." Faith is the substance of what we hope for. Now we notice this, that faith is the substance and faith is the evidence. Notice that it does not say that faith is believing, but that faith is the substance or assurance, the evidence or conviction of the unseen. The marginal rendering of substance in may Bibles is ground or confidence. The New American Standard Bible renders it assurance. And the word evidence denotes a proof or test. The faith is the assurance or confidence of things hoped for. The proof of things not seen. Faith, then, is not believing without any real confidence or any evidence or proof, as many mistakenly think, but faith is confidence, faith is evidence.

Now let's examine from what source does this assurance or confidence come? Are we to keep telling ourselves over and over certain things are true until we convince ourselves and have within ourselves a kind of self-made confidence or evidence that certain things are true? In other words, are we to believe them or repeat them until we have a confidence that they are really true? Is this the kind of confidence and assurance that a believer is to have? No. the assurance and confidence that a believer is to have does not arise from within himself, but must come from a source outside himself. It must come from God!

William Burt Pope in his Compendium of Christian Theology has this to say as to the nature of faith:

But if the faith that saves has this moral character, it must be wrought in the soul by God the Holy Ghost: there is nothing right in man towards God that comes not from His influence; and the primary feeling after a Savior as well as the trust into which this is elevated is of Him. Hence our faith is said to be of the operation of God" [Colossians 2:12] (2:382).

This, of course, is in keeping with the Scriptures where Peter states, "According as His divine power hath given unto us all things that pertain unto life and godliness" (2 Peter 1:3). Here we see all things that pertain unto life eternal come from God and are gifts from Him. And in Acts 11:18 we read, "The hath God also to the Gentiles granted repentance unto life." We see by this that even repentance is a gift of God, for God has granted repentance unto the Gentiles, referring, of course, to Cornelius and his household. Of course, God does not force us to repent, but the broken heart, the conviction of sin the grace of God that restrains our moral corruptions enabling us to repent are all gifts of God. So it is with true faith. While God does not force us to believe, He does enable us to believe. Hence faith is said to be a gift of God.

Therefore, in Hebrews 11:1, we see that faith is the divine assurance, the divine evidence, a supernatural revelation of Christ to the heart! A revelation that Jesus died for me! Not just a deduction or conclusion arrived at by reasoning and Scripture, but a supernatural revelation of God to the heart. Did I hear someone cry mysticism? Duncan Campbell said, "Religion must be mechanical or mystical. May the Lord deliver us from a mechanical religion!" Paul speaks of Christ being revealed in me (Galatians 1:16). Hence, we see that this faith that saves, this divine revelation of Christ crucified, must come from God. To think otherwise is to try to save yourself in the strongest sense possible, namely a false faith that is created within ourselves by a simple act of our will.

Again, the object of our faith must be a crucified Christ and not that I am saved. For the knowledge that I am saved is communicated to me by the Holy Spirit.

The faith that precedes this knowledge must be of divine origin as well. When we are seeking forgiveness of sins, we are to seek forgiveness through faith in Christ and His finished work. The first revelation that God will give is that Jesus Christ died for me and rose again. The "trying to believe that I am saved" is unscriptural. The knowledge that I am now saved is communicated to my heart by the Holy ghost and is not something that I must try to believe.

We are saved not because of our faith, but because of the finished work of Christ. W. B. Pope had this to say, "That He is my actual Savior, and that my belief is saving, cannot be the object of faith direct; it is the reflex benefit and gift of the Holy Ghost" (2:383). Pope is saying that the knowledge that I am saved is not to be the object of my faith. The object of my faith is to be the crucified Christ. the knowledge that I am saved must come from God to my heart. I fear may today are staking their salvation on a mere presumptive faith and their assurance is only intellectual.

Let me quote from Nathanael Burwash in his introduction to Wesley's 52 Standard Sermons, "But the evangelical doctrine was not without its peculiar danger. The doctrine of faith, by what appeared to be a very slight modification, but which was in reality a total perversion of its principles, was easily imitated by an antinomian theory of salvation by logical deduction . . . and a resting in an intellectual assurance instead of the God-given witness of the Spirit, these were the elements out of which was constructed an imitation of evangelical religion, which, even in Mr. Wesley's day, threatened to pervert the great work of grace which God has wrought through his preaching" (p. xvii). Sounds as though it was written for today, doesn't it?

Notice that it is said that what appeared to be a slight modification in reality was a total perversion. The perversion was resting in an intellectual assurance rather than a God-given witness. It is salvation by logical deduction rather than a God- given faith. It appears at first as only a slight modification. Wesley had to fight against this in his day and it is not less prevalent today. Wesley cautioned his converts never to profess without the divine assurance or witness of the Spirit.

From his own testimony we read concerning the matter of faith being the gift of God. He said that he became thoroughly convinced that faith was the free gift of God and by the grace of God resolved to seek it as a gift unto the end. Afterward as he sought it as a gift, he tells of the time that he received that glorious gift at Aldersgate Street where he said, "I felt my heart strangely warmed," while someone was reading Luther's preface to the epistle to the Romans about a quarter before nine and while he was describing the change wrought in the heart through faith in Christ he felt his own heart strangely warmed. "I felt I did trust in Christ and Christ alone for salvation and an assurance was given me that He had taken away my sin, even mine, and saved me from the law of sin and death" (Journal, 24 May, 1738).

It is obvious from the record of his own experience, that Wesley sought saving faith as a gift from God and that it was received as a gift. The faith that most so-called believers today are resting in is not that kind, but one of their own making. Remember what happened to Nadab and Abihu when they attempted to light the fire of God by sparks of their own kindling.

In Wesley's sermon "The Lord Our Righteousness," notice:

The righteousness of Christ is the whole and sole foundation of all our hope. It is by faith that the Holy Ghost enables us to build upon this foundation. God gives this faith. In that moment we are accepted of God; and yet not for the sake of that faith, but of what Christ has done and suffered for us" (Sermon #20, 13).

It is evident that Mr. Wesley also believe that salvation, as well as faith, was a gift of God. This is also in keeping with Ephesians 2:8, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God."

After a seeker has repented of his sins and confessed and forsaken them and looks only to Christ for salvation and still does not have any assurance, what is he to do? He is to rest on the promises of the Word of God, not going back over his sins again and again, but rest on the promises of God and rely wholly and fully upon Christ as his Savior until he receives a divine assurance that Jesus died for him. And believing in that revelation, believing in that truth will bring the regeneration that converts the soul.

Quoting again from Mr. Wesley,

O, beware you do not think of yourself more highly than you ought to think. Do not imagine you have attained that grace of God which you have not attained. You may have much joy; you may have a measure of love, and yet not have living faith. Cry unto God that He would not suffer you, blind as you are, to go out of the way; that you may never fancy yourself a believer in Christ till Christ is revealed in you, and till His Spirit witnesses with your spirit that you are a child of God" ("The Nature of Enthusiasm," Sermon #37, 35).

"To every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith" (Romans 12:3).

In light of the Scriptures I cannot understand why some resist so strongly the scriptural teaching of faith as being the gift of God and at the same time do not seem to have any problem with the scriptural teaching that salvation is the gift of God. According to the Scriptures both salvation and faith, in fact all things that pertain to life and godliness, are gifts of God (2 Peter 1:3). Repentance, faith, love - all of these are gifts of God. Sure, I know that the Bible commands us to believe in Jesus and condemns us for not believing, but the Bible also commands us to love Jesus with all of our hearts and condemns us for not loving Him. The Bible also commands us to love our neighbor as ourselves and condemns us for not doing so. But this does not mean that it is within our power to do these things at any given time. We cannot just suddenly love God with all of our heart. God must work a work in our hearts before we can love Him. Also He must work a work in our hearts before we can love our neighbor as we ought.

The Scripture says, "Blessed are they that hunger and thirst after righteousness, for they shall be filled" (Matthew 5:6) and also "I will pour water upon him that is thirsty and floods upon the dry ground" (Isaiah 44:3). If a man is perishing with thirst and about to die and someone offered him a drink of water (of course he has a free will and he can refuse), would he refuse the water when he is crying out for water and he is perishing for the lack of it? No. He will drink it naturally, easily and eagerly. It will not be a struggle or a fight. And so it is with a soul who is thirsting after God. A penitent sinner hungering and thirsting after God, who desires peace with God more than anything else in the world - can such a one refuse to believe in a crucified Christ when He is revealed to his heart? No! He will believe because God has worked a work of repentance in his heart and his heart and mind are in such a frame and nature that he could not refuse. But an impenitent sinner, one who is not awakened to his need, one who has not been moved upon by the Holy Ghost, may reject the same offer. Jesus said, "Neither cast your pearls before swine, lest they trample them under their feet, and turn again and rend you" (Matthew 7:6). The Holy Ghost reveals Christ only to the truly penitent. This protects the doctrine of salvation by grace through faith from abuse.

I would like to point out something here in connection with this. Only God knows when a sinner has repented. Only God knows when a sinner is relying in the finished work of Calvary and not on his repentance and restitution for salvation. Only God knows our hearts. We cannot know our own hearts. Therefore, the darkness of our own hearts is not a safe guide and we cannot know when we have reached the end of ourselves. Only God knows that. Therefore, only God can offer the crucified Christ to our hearts. Only God can offer unto us Jesus Christ. The Holy Spirit alone is able to reveal Him to our hearts. It is true that a preacher or personal worker can explain this and prove it by the Scriptures, and these are aids to the seeker and will serve as a means of grace to the seeker, but the actual revelation of Christ to the heart is a work of the Holy Spirit. This is the missing element in almost any article or tract on faith. And may I add, it is a very essential element. For by this "slight modification," saving faith is reduced to an act of the will only, and presumption and intellectual assurance are substituted for real Bible faith. It is actually a perversion of the whole scheme of salvation! And so subtle is this that few seem to ever notice it! Very few cry out against it. A mistake here is fatal! This is the very basic teaching of New Testament religion!

Faith among the fundamentalists today, whether they be Calvinist or Arminian, is basically a strong intellectual, firm, unwavering faith in the Bible, which is to be admired. Of course, there is nothing wrong with believing the Bible, but the Bible alone cannot tell me that I am saved!

Let's think for a while back when Paul and Peter were preaching before the New Testament was written and before we had Bibles, when few could read. Paul was preaching to the heathen who had absolutely no religious background about the true and living God. They had not knowledge about the Old Testament. But what did he preach? He preached Jesus Christ; that they should turn from their idols and look to the living Christ whom God raised from the dead! They did not have Josh McDowell's Evidence That Demands a Verdict, or even the New Testament, or a knowledge of the Old Testament, but yet they believed! They believed on the crucified and resurrected Christ. They were saved and born again. Incredible? Yes, but true! They did not have the written word of God to stand on. All they had was the word written in their hearts! How then did they believe? A miracle! Exactly! A divine assurance; a divine revelation! Jesus said, "When he [the Holy Ghost] is come, he will reprove the world of sin, and of righteousness, and of judgment" (John 16:8). This repentance of heathen without knowledge of the Scriptures was a supernatural work of the Holy Spirit. We appreciate the Bible today and I am not depreciating the importance of the Holy Scriptures, but they can never take the place of God-given faith and the supernatural revelation of Jesus to the heart. Remove the supernatural from Christianity and you have a dead letter!

Most of our fundamental churches, including the holiness churches, are running on mere intellectualism. They talk of receiving Christ and still battle with all kinds of sins. They still get mad, "fly off the handle," hate one another, gossip, lie, and are dishonest in business dealings and other areas, but they say the are not mature yet; they need to grow some more. The holiness churches have similar problems, but they tell their people that they need a second work, but the truth is they need to be genuinely converted or born again. The reason of this condition (I believe with all my heart) is an improper understanding of what the bible means by saving faith, not understanding the nature of faith. Candidates for salvation are instructed to believe before their repentance is perfected, before Christ is revealed in them, and their faith is of their own making. This is actually trying to save yourself. The trust is only the Holy Ghost can instruct us when our repentance is complete and enable us to believe to the saving of our souls.

"Wherefore, seeing we also are compassed about with so great a cloud of witnesses [witnesses of faith], let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith" (Hebrews 12:1-2).

WHAT MANNER OF MAN IS HE, DESCRIBED IN THE SEVENTH OF ROMANS?
--Joseph D. McPherson

What manner of man is he who, while describing his spiritual state, says, "I am carnal, sold under sin"? Can he be classified as one who is born again? "For, that which I do," says he, "I allow not; for, what I would, that do I not; but what I hate that do I." Is it possible that such an one has experienced regeneration? Is he to be considered a child of God who speaks of being brought "into captivity to the law of sin?"

While seeking the answers to these questions a number of years ago, this writer was not disappointed when, by searching, he obtained much help from other parts of the New Testament concerning this passage in the seventh of Romans. The use of these New Testament references will be evident to the reader. Further assistance came by way of the writings of Mr. Wesley, the founder of Methodism (Explanatory Notes Upon the New Testament, pp. 544-5) together with those of Adam Clarke, well known theologian of early Methodism and renowned scholar of biblical interpretation (Clarke's Commentary, 6:86-93). It is to the latter that we are most indebted for several useful observations and quotations found in this paper.

The doctrine of holiness is a most precious one and soundly scriptural. It has been observed, however, that many present day advocates of the doctrine have over anxiously sought support for two works of grace on every page of the New Testament, as it were. One consequence of this has been the coming of an instruction, the type of which noticeably cheapens the concept of the first work of God in the heart so as to make room, so to speak, for the second. The end product is distressing, for we find those who have been professing believers for some time, who later experience for the first time the kingdom of heaven within and conclude they are entirely sanctified. Others there are who in a similar fashion lightly pass over the first work, seek and claim the second and attain neither. Some who seek the second experience attain only to a reclamation of the first, but claim both, etc. We therefore believe it to be very urgent that a renewed emphasis upon and understanding of the first work be revived in the present day Church.

Too often the impression prevails among clergy and people alike that the first crisis experience is confined to justification or the forgiveness of sins, only. Little emphasis is given to regeneration as a work accomplished at one and the same time with justification. In reality the work of regeneration produces within the heart no small change. When God effectually touches the heart in regeneration, sanctification is begun. This is not intended to means that such a one is, by any means, entirely sanctified, but the process of purification has begun. He is changed from a "child of the devil" to a "child of God." He is "born again," yea, "born of the Spirit." This great change and contrast is decisively portrayed by the Apostle John in the third chapter of his first letter. He writes, "Little children [babes in Christ] let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. He that committeth sin is of the devil; . . . Whosoever is born of God doth not commit sin . . . because he is born of God" (1 John 3:7,9). In the light of these verses, how can he who is described from verse 7 in Romans 7 be considered as either a "child of God" or one who is free from sin in any degree?

That we may more clearly understand the kind of person the Apostle Paul is describing from verse 7 to the end of the chapter, it is necessary that we view the fifth verse as a general description of the state of a Jew in servitude to sin. He is considered as under mere law. In the sixth verse, however, Paul gives a short summary account of the state of a Christian, or a Jew now effectually believing the gospel, and the marked advantages he enjoys therein. It is very important that we now be mindful of the following. From verse 7 to the end of the chapter, the apostle is making further comment upon the state of a Jew, in servitude to sin as initially described in verse 5. It is not until chapter 8, verses 1-11 that he enlarges upon a description of the state of a Christian or believing Jew as briefly described in verse 6.

In his notes upon this passage, Mr. Wesley adds the following explanation. "This is a kind of digression (from verse 7) to the beginning of the next chapter," says he, "wherein the apostle, in order to show in the most lively manner the weakness and inefficacy of the law, changes the person and speaks as of himself, concerning the misery of one under the law. This St. Paul frequently does, when he is not speaking of his own person, but only assuming another character (Romans 3:5; 1 Corinthians 10:30, 4:6). The character here assumed is that of a man, first ignorant of the law, then under it, and sincerely but ineffectually striving to serve God. To have spoken this of himself or any true believer, would have been foreign to the whole scope of his discourse; nay, utterly contrary thereto, as well as to what is expressly asserted (Romans 8:2)."

A most important verse in this passage in verse 14, into which we desire to look next. "For, we know," says the apostle, "that the law is spiritual: but I am carnal, sold under sin." One cannot have a true concept of sin without knowledge of the law of God. He must therefore pass through this dispensation of the law prior to entering that dispensation of grace unto justification and regeneration. Where the moral law is not preached, true repentance is not to be expected. "Those who preach only the Gospel to sinners," says Dr. Adam Clarke, "at best only heal the hurt of the daughter of my people slightly. The law, therefore, is the grand instrument in the hands of a faithful minister, to alarm and awaken sinners: and he may safely show that every sinner is under the curse, who has not fled for refuge to the hope held out by the Gospel: for, in this sense also, 'Jesus Christ is the end of the law for justification to them that believe.'"

So it is that the law is a spiritual system because it reaches to the most hidden thoughts, desires, dispositions and purposes of the heart. It reproves and condemns everything, without hope of reprieve or pardon, that is contrary to eternal truth and rectitude.

When the apostle, in his description, says "but I am carnal, sold under sin," it is certain that he endeavors to show the insufficiency of the law in contrast to the gospel. The law provides the knowledge of sin, while the gospel provides the cure of sin. "Therefore by 'I' here he cannot mean himself, nor any Christian believer," writes Dr. Clarke. "If the contrary could be proved, the argument of the apostle would go far to demonstrate the insufficiency of the Gospel as well as the law." Profound concern is expressed when he writes that "it is difficult to conceive how the opinion could have crept into the Church, or prevailed there, that 'the apostle speaks here of the regenerate state.' This opinion," he continues, "has most pitifully and most shamefully, not only lowered the standard of Christianity, but destroyed its influence and disgraced its character."

There are those who maintain the opinion that the word "carnal" as used by the apostle in this fourteenth verse signifies that corruption remaining in him after his conversion. Dr. Clarke assures us that this belief is "founded on a very great mistake; for, although there may be, after justification, the remains of the carnal mind, which will be less or more felt till the soul is completely sanctified, yet the man is never denominated from the inferior principle, which is under control, but from the superior principle which habitually prevails." In other words, it is of utmost importance for us to understand that one who is, by the first work of God in his heart, both justified and regenerated, has grace sufficient to commit sin no more.

Where the terms "carnality" and "inbred sin" are mentioned, they are seldom thought of in reference to any but those who are justified, yet not fully sanctified. But, does not the unregenerate have the whole sin problem, including inbred sin and the carnal nature? If the regenerate or justified have some of the remains of a carnal mind residing in them, will not the case be much more so with the unregenerate? Is not the awakened and convicted penitent often found unsuccessfully striving against an evil and carnal heart (inbred sin) prior to deliverance through faith in Christ? Just such a case is here described by the apostle. It is a case in which a conflict in quite apparent between prevenient grace actively working on the soul and sin or carnality in the heart.

The phrase "sold under sin" as found in the last part of verse 14 must be understood as referring to such a soul as is found pressed into the slavery and drudgery of sin. Having been sold over to the service of this tyrant's will until redeemed by one who proves to be more powerful. In no portion of the Scriptures is it ever said that the children of God are sold under sin. Are we not rather taught that Christ came to deliver the captive? Does not the Word of God inform us that He came to take away the prey from the mighty? "Whom the Son maketh free, they are free indeed" (John 8:36). From that time, they "yield not up their members as instruments of unrighteousness unto sin; for sin shall not have the dominion over them, because the law of the Spirit of life in Christ Jesus had made them free from the law of sin and death" (Romans 6:13-14; 8:2).

From verse 15 through 23, the apostle provides a more detailed description of one who is "carnal, sold under sin." He says, "For, that which I do, I allow not: for, what I would, that do I not: but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then, It is not more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me: but how to perform that which is good, I find not. For, the good that I would, I do not: but the evil which I would not that I do. Now, if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God, after the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members."

Here we are provided with a clear illustration of one who is not yet justified, but rather awakened to the standard of righteousness required by the law. The moral law with which he had come in contact, sheds light on the nature of sin, but neither by means of the law not his natural strength can he find power to liberate himself from evil doings and consistently do that which is righteous. He testifies and says, "What I hate, that do I." It is clear that he is a slave and subject to the absolute control of his tyrannical master. He despises and hates the service he renders to such an abominable master, but is obliged and thoroughly compelled to work his will.

"Who, without blaspheming," says Dr. Clarke, "can assert that the apostle is speaking this of a man in whom the Spirit of the Lord dwells?" Nay, he who is still unable to do that which is righteous and refrain from doing that which is sinful, cannot possibly experience the witness of the Spirit that he is a justified child of God.

Dr. Taylor, from whom Clarke borrows the following, explains that from verse 7 to verse 15 "the apostle denotes the Jew in the flesh by a single I; here, he divides that I into two I's, or figurative persons; representing two different and opposite principles which were in him." In verse 16 we see that the one I, or principle, agrees and assents to the law that it is good, and even wills and chooses that the other I does not practice. In verse 22 we are told that this principle is the inward man; the law of the mind in verse 23; the mind, or rational faculty in verse 25. In a person who was carnal and sold under sin there could never have been found any other inward man, or law of the mind, but the rational faculty. It is evident enough in verse 23 that the other I or principle transgresses the law which is, according to St. John's definition, sin. He does these transgressions even while the former principle allows it not. The apostle in verse 18 expressly tells us that this principle is "the flesh," or in verse 23 the "law in the members," better understood as irregular and unruly sensual appetites. In the last verse the apostle concludes that these two principles are opposite to each other. Those two principles which are found in conflict with each other and yet residing in the same person are, therefore, reason on the one hand and lust, or sin that dwells within, on the other.

Even though some would have us believe that the words "inward man" used here by the apostle, means the regenerate part of the soul, Dr. Clarke assures us that it "is supportable by no argument." "Inward man" is an expression "frequently in use among the purest Greek ethic writers, to signify . . . the rational part of man, in opposition to the body or flesh."

If there are those who would say that it is impossible for an unregenerate man "to delight in the law of God," the experience of multitudes will surely contradict the assertion. It is rightly observed that all true penitents, (awakened and convicted sinners) admire the moral law. They earnestly long for a conformity to it and sense that they can never be satisfied until they wake up with the divine likeness. They, even in their own eyes, despise themselves, because they are conscious of having violated the law and their evil passions, they realize to be still in a state of hostility to it.

The expression "I delight in the law of God after the inward man" (verse 23) is one particularly adapted to the principles of the Pharisees of whom the Apostle Paul was one previous to his conversion. It is know that they believed the law to be the oracles of God, confessing that it deserved the most serious attention and reverence. This veneration of the law that was reflected by the Pharisees was inspired by a sense of its having originated with God and by a full and sure conviction that it was true. They not only read and expounded it often in their synagogues, but took delight in studying its precepts in private. On that account, both the prophets as well as our Lord agree in declaring that "they delight in the law of God," though they heeded not its chief and most essential precepts. So far, then, is it from being true that only the regenerate can "delight in the law of God," we see that even a proud, unhumbled Pharisee can delight in it. How much more is it possible for a poor awakened sinner, who is also humbled under a sense of his sin, to see with the help and light of God both the spirituality and excellence of the divine law?

We must say in conclusion that although it is popular to take this description of inward conflict and sin's dominion provided us here in the seventh of Romans and press it into the supposed experience of the justified, yet it is both inconsistent with the Scriptures and dangerous to the souls exposed to such a teaching. It must be readily granted that there are many who are called Christians and who are probably sincere, whose experience fits the description made, but we must consider them to be in the same state with Saul of Tarsus prior to his conversion. That they must continue in this state as some believe, who teach that there is no deliverance from sin in this life, is nowhere taught us in the gospel of Christ.

"We must take heed," writes Dr. Clarke, "how we make our experience, which is the result of our unbelief and unfaithfulness, the standard for the people of God, and lower down Christianity to our most reprehensible and dwarfish state at the same time, we should not be discouraged at what we thus feel, but apply to God through Christ, as Paul did; and then we shall soon be able, with him to declare, to the eternal glory of God's grace, that 'the law of the Spirit of life, in Christ Jesus, has made us free from the law of sin and death.'"