Issue 2, Fall 1999, Volume 17

Daniel Steele (1824-1914) was the theologian of the American holiness movement. Most of his works have been reprinted. Yet no one within the holiness movement opposed premillennialism more than Daniel Steele. It is an irony of history that the holiness movement revered Steele, but embraced the very teaching he opposed. In our final issue before Y2K, in this climate of doomsday eschatology, it is appropriate that we reprint a piece by Steele that has not been reprinted by the holiness movement. This was the last published work of Daniel Steele and appeared in The Methodist Review, Vol. 93 (May 1911): 405-415. It has been abridged to fit the constraints of this magazine. To read it in its unabridged form, visit the Independent Methodist Arminian Resource Center http://www.ldl.net/~cartbury/index.html

There are two theories of Christian eschatology. The first is that the present dispensation of the Holy Spirit will continue until all nations will be evangelized. "The fullness of the Gentiles be come in," drowning out the unbelief of the Jews until "all Israel shall be saved." After this period of gospel triumph, Christ will wind up the probationary history of the human race by the simultaneous resurrection of the good and the bad and the general judgment.

The second theory is that the purpose of Christ’s second coming is to set up for the first time his kingdom on the earth. He will reign in person on the throne of David in Jerusalem for a thousand years, attended by a bodyguard of angels and by the risen and glorified saints. Christ will appoint the most dignified saints as governors of the various countries of the globe, ruling over mortals who are eating and drinking, sowing and reaping, marrying and bearing children. Meanwhile thousands will be converted, beginning with the Jews. They will preach the true Messiah to all the world. This theory is called premillennialism.

We propose to show that this scheme, while having elements which fascinate the carnal mind and attract a certain class of spiritual people who "love his appearing," is at variance with the Holy Scriptures. It proceeds upon arbitrary and false principles of interpretation, yet dodges the absurd conclusions it brings. It lacks coherence as a system, making no provision for some of the most important future events in the history of our race, and endangering some of the most precious Christian doctrines.

1. The whole system is based on a single text of Scripture. Revelation 20:1-8 is located in the most figurative, the most misunderstood book. There is no hint of the second advent of Christ until the general judgment in verse 11. The saints who reign with him are not said to reign with him on the earth. "Live" does not necessarily imply a bodily resurrection, as we will show further on.

2. Premillennialism is grounded on the false assumption that the kingdom of Christ will not be established until the King visibly descends from heaven. Therefore, John was mistaken when in the wilderness he preached, "The kingdom of heaven is at hand." When Jesus said to Pilate, "My kingdom is not of this world," he was thinking of the throne of David in Jerusalem, on which, after nineteen hundred years, he would sit. Thus the Jews were justified in rejecting the Messianic kingdom.

We are told it was not a real kingdom and that the prophecies relating to that kingdom are yet to be fulfilled. They forget Peter’s conclusion, "THEREFORE let all the house of Israel know assuredly that God hath made this same Jesus whom ye crucified, both LORD and CHRIST." This places the premillennialist and the unbelieving Jews in the same class. Both hold the same error by asserting that Christ’s victory over death was not the beginning of his spiritual kingdom. However, the Te Deum declared, "When thou hadst overcome the sharpness of death thou didst open the kingdom of heaven to all believers" (see Acts 2:29-36).

This kingdom of righteousness, peace, and joy in the Holy Spirit is administered by Christ, enthroned above, through the Paraclete sent down from the Father through his intercession. He now has "the key of the house of David." The key is the symbol of power. He is now on the throne of David "to order his kingdom in righteousness." The government is now upon his shoulder. "He is the Prince of life" now.

3. The general resurrection gives premillennialists much trouble. They claim that the millennium will far exceed the present dispensation in the numbers of converts. But what will be done with them? The Scriptures abundantly prove that the Church will be complete at the second coming of its Head. The Church is his bride, which he will present to himself as his own at his coming (1 Cor 15:23; Eph 5:25; 1 Thess 1:10; 3:13). These texts demonstrate the completeness of the church at Christ’s coming.

So embarrassed have been some modern premillennialists by this difficulty, arising from the absolute completeness of the Church at the second advent, that they have invented two kinds of Christians: the Bride of Christ and a less intimate relationship. This is the absurdity to which our premillennial friends are driven, rather than admit that there is not the shadow of a New Testament proof that one sinner will be converted after the second coming of Christ.

4. The simultaneous resurrection of all the dead at Christ’s future coming allows no place for the subsequent millennium. To relieve this perplexity, two resurrection are invented – that of the righteous, when the judge descends, and that of the wicked, a thousand years afterward, for which premillennialists quote Rev. 20:11-15, their only proof.

That the dead, the good and the bad, arise together is proven by many scriptures. "And many that sleep in the dust shall awake; some to everlasting life, and some to shame and everlasting contempt." This is paralleled in John 5:28, "The hour cometh when all who are in their graves shall hear his voice and come forth, they that have done good . . . and they that have done evil . . . ." Here is unquestionable simultaneousness. The expression, "I saw the dead, small and great standing before the throne," implies the entire human race raised from the death together. The contemporaneous resurrection of "both the just and unjust" is asserted by Paul in Acts 24:15. Paul declared that "God has appointed a day in which he will judge the world."

The only text which is quoted in proof of the resurrection of the saints before the thousand years is this figurative scripture in which "lived" is regarded as a literal resurrection, "I saw the souls of them that had been beheaded for the testimony of Jesus, . . . and they lived and reigned with Christ a thousand years. This is the first resurrection." We cannot interpret this resurrection as anything other than a metaphor since only souls were seen. "Lived" does not necessarily indicate physical life; it sometimes means spiritual life, as when Christ says, "Because I live, ye shall live also."

Difficulties thicken as we apply literalism to the study of the words "and they lived and reigned with Christ a thousand years." If this means that their happy souls with Christ will rejoice over the long period of prosperity enjoyed by the Church on the earth before a period of spiritual decline, there is no difficulty. But to say that risen and glorified saints are to live and reign with Christ for a period of only a thousand years is totally unlike the language of Scripture in every other place, which assures us that we are to be forever with the Lord.

5. We are told by premillennialists that the saving of souls is to go on upon the earth after the Redeemer’s second appearing. If this be true, all the means of grace will continue.

In awakening sinners what is the most effectual motive? The coming of Christ, "revealed from heaven with his mighty angels, . . . who shall punish with everlasting destruction . . . them that obey not the gospel." "The day of the Lord will come as a thief in the night." "The Son of man cometh when ye think not." "As it was in the days of Noah, . . . even thus shall it be when the Son of man shall be revealed." The futurity of the coming of Christ is everywhere urged as a motive to repent. This motive can be of no avail after this solemn and decisive event is past.

In the training of disciples and the development of Christian character the same motive is urged: "Occupy till I come." "Be patient therefore, brethren, unto the coming of the Lord." "The Lord . . . shall give the crown . . . to all them that love his appearing." Such incentives to holiness abound. Faith rests upon the first coming of our Savior and hope looks forward to the second. He says, "My reward is with me, to give every man according as his work shall be." No such motives to purity will exist after Christ’s advent.

6. The ordinance of baptism, which, though not saving, is a channel of grace to the penitent believer, does not extend beyond the end of the world, or age. "Go ye and disciple all nations, baptizing them, teaching them, . . . and, lo, I am with you always even to the end of the world." This will leave no outward public sign of renouncing the devil and all his works and of allegiance to King Jesus.

The Scriptures give no hint of a substitute for this initiatory, sealing ordinance in the millennium after Christ shall come. Nor is there any substitute for "teaching" after that decisive event. This includes preaching as well as Bible classes and Sunday schools.

The Lord’s Supper, a very precious channel of grace, will share the fate of baptism, and disappear at the descent of its Founder, "For as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come." Hence the millennium cannot be a Christian era if the institutes of the gospel having become obsolete.

7. The connection between Christ’s continued work of the Spirit and for saving purposes, the continual intercession of Christ is shown in John 7:38-39; 14:16, 26, 36, and 16:7, 14; Acts 2:33; Titus 3:5-6. The cessation of Christ’s intercessions at his second coming will terminate all the offices of the Holy Spirit on the hearts of men. As the Paraclete was sent down to do the work of Christ when he returned to his Father, he will withdraw when Christ returns to the earth in his glorified humanity. How can sinners repent of their sins, be born again, have assurance of sonship, and be sanctified, after the divine Reprover of sin, the Author of the new birth, the Witness of adoption, and the Sanctifier, has withdrawn from the earth?

8. We cannot adopt premillennialism because of the confusion and inconsistency respecting the kingdom of Christ. Some of them teach it is not a growth, but a sudden miraculous creation; that the Christian Church has nothing to do with it; that Jesus will bring it from a far country; that, unlike the church, it will not be "a mixture of the good and the bad."

But the parables of Christ teach that the kingdom is a growth like the mustard plant, as assimilating principle like leaven, a moral mixture, good and bad fish in the net, drawn to the shore, and tares growing with the wheat till the harvest at the end of the world, which is synonymous with the second advent. The pessimistic doctrine is also taught that the church will wax worse and worse until Christ comes. Premillennialists assert that leaven is a corruption principle, forbidden by the ceremonial law. But Christ distinctly declares that the kingdom of God is like leaven, like a field sown with both wheat and tares, like a dragnet with good and bad fish, and that this mixture ends when the world ends at the coming of Christ to separate the wicked from the just and to wind up the history of mankind on the earth. This same doctrine is implied in the great commission and in all the great creeds of the church.

9. In order to wedge in the millennium between the coming of Christ and the end of probation, the Day of Judgment as well as the general resurrection must be broken into fragments and be strung along a thousand years. The Plymouth Brethren deny that the persons of the saints will ever be judged, Christ having been judged and punished for them on the cross. But their works will be judged at the coming of Christ, to determine their rewards, in the form of offices which Christ will then distribute according to merit.

Neither the denial of the judgment of a part of mankind nor the postponement of another part a thousand years can be harmonized with the Scriptures. In Rev 21:7-8, the overcomer and the coward are simultaneously judged. In Matt 16:24-27 the loser and the saver of his life are judged when the Son of man shall come, and then he shall reward every man according to his works. In Matt 7:21-23 we have the admission and the exclusion both at once, "in that day." In 25:10 the virgins are judged in the same night, the foolish and the wise; verses 31-46, the most awful and solemn words in the whole range of literature, are too plain to be disfigured by any explanation. In 13:30, 38-43, the tares and the wheat; in Acts 17:31, an appointed day to judge the world; in Rom 2:5-16, "the day of wrath" to some, and of "glory" to others; 2 Cor 5:9-11, "all appear" and receive according to their deeds, "whether . . . good or bad"; see also 1 Cor 4:5 and 3:12-15; Col 1:28; Heb 13:17; 1 Thess 2:19-20. In Rom 14:10, 12 all stand before the judgment seat; see also 2 Pet 3:7, 10, 12.

10. Finally, we raise the question, What would be the effect of preaching to sinners that the visible coming of Christ was not to judge and condemn the impenitent, but to set up a glorious earthly kingdom and to invite all men into it after having sentenced Satan to prison for a term of a thousand years? Would it not furnish a motive to defer repentance because it would be easier when the world should be held in awe by the power and glory of the divine King who has suddenly set up his throne in Jerusalem? If the devil’s business of tempting men to sin is suspended, so that two of the three great enemies to the Christian life are out of the way, leaving only the flesh to be vanquished, it would have this procrastinating effect.

Would not premillennialism hinder the Jew from confessing Christ as Messiah? Would he not think it best to wait until Christ shall be enthroned in Jerusalem and the Jews are hastening to do him homage and hail him as their Messiah? We think he would take his chances of living till that event, when he can avoid persecution by going with the crowd into the kingdom. It would be the same as to say to Christ, "We believe in you because you have now come to our terms – making your advent as an all-conquering Deliverer, as you should have come at first." Can faith and sight coexist? Are they not everywhere in the Scriptures contrasted?

Having spoken in negative terms throughout this article, let me use positive terms. I believe the millennium is the present state of grace developed more widely and fully than in the early stages of the gospel. Its beginning and end will follow the law of all other great periods of church history, being uncertain and gradual, so excluding slothfulness and false security. It, keeps the church full of missionary activity, but yet in the fitting attitude of expectancy, while nation after nation, like Ethiopia, "shall stretch out their hands unto God."

Part 2

In his sermon entitled, "The Wilderness State," Mr. Wesley shows how believers may fall into a state of "darkness" by ignorance or by sins of commission or omission. In his sermon entitled, "Heaviness through Manifold Temptations," he shows how a believer may experience heaviness or grief of heart because of pain, illness, lack of food and raiment for one's family, loss of a loved one, or the waywardness and sins of those near and dear to us. In the following paragraph, he corrects a supposed, but mistaken cause for a believer's experiencing "darkness" or "heaviness."

It has been frequently supposed, that there is another cause, if not of darkness, at least, of heaviness; namely, God's withdrawing himself from the soul, because it is his sovereign will. Certainly he will do this, if we grieve his Holy Spirit, either by outward or inward sin; either by doing evil, or neglecting to do good; by giving way either to pride or anger, to spiritual sloth, to foolish desire, or inordinate affection. But that he ever withdraws himself because he will, merely because it is his good pleasure, I absolutely deny. There is no text in the Bible which gives any colour for such a supposition. Nay, it is a supposition contrary, not only to many particular texts, but to the whole tenor of Scripture. It is repugnant to the very nature of God: It is utterly beneath his majesty and wisdom, (as an eminent writer strongly expresses it,) "to play at bo-peep with his creatures." It is inconsistent both with his justice and mercy, and with the sound experience of all his children.

In his Journal, dated March 9, 1746, this great man acknowledges a fault that, according to him, cost him some peace of heart.

Sunday was a day of solemn joy; yet, in the afternoon, I felt a great damp, occasioned by my neglecting to speak plainly to some who were deceiving their own souls. I do not wonder at the last words of St. Augustine and Archbishop Usher, "Lord, forgive me my sins of omission."

Another interesting account, as well as serious warning to pastors, is recorded in his Journal under the date of June 13, 1771.

I spoke severally to the members of the society. I found far more life among them that I expected. Near one half of the sixty . . . I judged to be real believers. What a mischievous injustice it is to represent all this people as dead! It has weakened the hands of the Preachers much, and has greatly discouraged the people. The continually telling people they are dead, is the ready way to make them so.

Mr. Wesley acknowledged that "there are still many circumstances in [God's] dispensations which are above our comprehension."

We know not why he suffered us so long to go on in our own ways, before we were convinced of sin; or why he made us of this or the other instrument, and in this or the other manner: And a thousand circumstances attended the process of our conviction which we do not comprehend. We know not why he suffered us to stay so long before he revealed his Son in our hearts; or why this change from darkness to light was accompanied with such and such particular circumstances.

It is doubtless the peculiar prerogative of God, to reserve the "times and seasons in his own power." And we cannot give any reason, why, of two persons equally athirst for salvation, one is presently taken into the favour of God, and the other left to mourn for months or years. One, as soon as he calls upon God, is answered, and filled with peace and joy in believing; another seeks after him, and, it seems, with the same degree of sincerity and earnestness, and yet cannot find him, or any consciousness of his favour, for weeks, or months, or years ("The Imperfection of Human Knowledge," Sermon #69).

In a letter to Mr. Merryweather, Wesley expresses once more our lack of understanding concerning the timing of God's manifestations to a seeker's heart.

It is certain, God does at some times, without any cause, known to us, shower down his grace in an extraordinary manner. And he does, in some instances, delay to give either justifying or sanctifying grace, for reasons which are not discovered to us. These are some of those secrets of his government, which it hath pleased him to reserve in his own breast (February 8, 1766).

Can a man be always in communion with God even in the midst of the hurry and business of day-to-day work activities? Mr. Wesley was personally convinced of the answer and shares it in the following extract of a letter written to a "young disciple."

An old Clergyman told me, some years since, "I asked Mr. Böehm, (Chaplain to Prince George of Denmark,) "Sir, when you are in such an hurry of business, surrounded with a crowd of people, hearing one, and dictating to another, at the same time, does it not interrupt your mental prayer?" He answered immediately, "All that hurry no more hinders my communion with God, than if I was all the time sitting alone in my study, or kneeling at the altar." No business, therefore, of any kind, no conversation, need hinder one that is strong in faith, from rejoicing evermore, praying without ceasing, and in everything giving thanks. Follow after this, and you will surely attain it (August 31, 1772).

FAITH, FEELING, AND FANATICISM

John Fletcher wrote, "The power of God is frequently talked of, but rarely felt, and too often cried down under the despicable name of frames and feelings." Today we would probably substitute the synonyms "moods and emotions" for "frames and feelings." Edward Mote wrote,

I dare not trust the sweetest frame,

but wholly lean on Jesus’ name.

But early Methodist preached to the intellect, the will, and the emotions.

George Whitefield said, "If I had a mind to hinder the progress of the Gospel, and to establish the kingdom of darkness, I would go about telling people they might have the Spirit of God, and yet not feel it."

A century later Daniel Steele opposed the Plymouth Brethren teaching on faith which he labeled as "antinomian." Over the last hundred years this emphasis has become standard orthodoxy among dispensational and fundamental Baptist groups. Steele's description sounds very modern although it was written in 1887.

They are exhorted to beware of looking for any changed feeling, that feeling is inconsistent with true faith. . . .

This is the process of inculcating this kind of faith. The religious teacher sits down in the inquiry room, by the side of the seeker, opens his Bible at Romans 10:9, and reads: "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved." Do you confess that Jesus is your Lord? Yes. Do you believe that He arose from the dead? Yes. Well, praise the Lord, you are born again! You have found eternal life. But I do not experience any inward change. Never mind that; you are to believe without any feeling. If you look for feeling as the ground of your faith that you are now a child of God, you dishonor the Word. The Word says that you are saved, and you ought to believe the Bible. It is weak and childish to be looking for any change in your feelings. I strongly advise you to be baptized and join the Church. You have fulfilled the conditions of salvation. You are henceforth to count yourself a Christian, and by a resolved will to crush out all doubts respecting your conversion, whenever they arise. For they will arise. All true Christians have doubts of this kind. It is an evidence that they have a good hope in Christ. But, dear pastor, is this all there is in the new birth? I expected I should have unspeakable joy, arising from a sense of burning love. I thought I should be sure that I was saved by some inward impression by the Holy Ghost. Oh, says the pastor, you are not to expect a miraculous conversion. That kind is limited to the Apostolic age.

Steele concluded, "This is the kind of faith which multitudes of souls in utter spiritual barrenness are resting in for eternal life." Is it any wonder that pentecostalism arose to offer subsequent experiences which would attempt to satisfy this rationalism? But while rationalistic evangelicalism suppressed the emotions and emotional pentecostalism suppressed the intellect, historic Methodism never divided heart and mind.

However, those who would attempt to link Mr. Wesley's emphasis upon the conscience presence of God with the laughing phenomenon advocated by Rodney Howard-Browne and associated with the "Toronto Blessing" should consider these incidents in Wesley's Journal:

Wesley recorded on January 28, 1739 that several of his friends went with him to a house where they met a woman who was connected with a movement of French Prophets. She went into convulsive motions and spoke a prophetic message. Wesley wrote that "Two or three of our company were much affected and believed she spoke by the Spirit of God. But this was in no wise clear to me. The motion might be either hysterical or artificial. And the same words any person of a good understanding and well versed in the Scriptures might have spoken. But I let the matter alone, knowing this, that 'if it be not of God, it will come to nought.'"

However, Mr. Wesley did not have to wait long to observe the fruit of this movement. On June 22, 1739 he called on one who "did run well," until he was hindered by "some of those called French Prophets." Wesley concluded that these prophets were not sent by God and "earnestly exhorted all that followed after holiness to avoid as fire all who do not speak according 'to the law and the testimony.'" That same day Mr. Wesley came to the Methodist society with the text from 1 John 4:1, "Beloved, believe not every spirit, but try the spirits whether they be of God." He told them not to judge the Spirit on the basis on appearances, common report, or by their own inward feelings. "No, nor by any dreams, visions, or revelations supposed to be made to their souls, anymore than by their tears or any involuntary effects wrought upon their bodies." Wesley declared the only certain test was "the law and the testimony," a reference to Isaiah 8:20, which is a description of God's Word.

On May 9, 1740 Mr. Wesley wrote, "I was a little surprised at some who were buffeted of Satan in an unusual manner, by such a spirit of laughter as they could in no wise resist, though it was pain and grief unto them." In fact, John Wesley remembered an earlier incident when he and Charles could not stop laughing. But he did not attribute this phenomenon to the Holy Spirit.

In his Journal for May 21, 1740 Wesley recorded

In the evening such a spirit of laughter was among us that many were much offended. . . . One so violently and variously torn of the evil one did I never see before. Sometimes she laughed till almost strangled; then broke out into cursing and blaspheming; then stamped and struggled with incredible strength, so that four or five could scarce hold her . . . . At last she faintly called on Christ to help her. And the violence of her pangs ceased.

Most within the Methodist society believed "those under this strange temptation could not help it." Two women, however, felt it could be controlled until they themselves were seized with this same spirit and laughed for two days. Again, Wesley did not promote this phenomenon as revival, but recorded that prayer was made for them and that they were "delivered in a moment."

Wesley received a report of some congregations in Wales.

It is common in the congregations attended by Mr. William Williams and one or two other clergymen, after the preaching is over, for anyone that has a mind to give out a verse of an hymn. This they sing over and over with all their might, perhaps above thirty, yea, forty times. Meanwhile the bodies of two or three, sometimes ten or twelve, are violently agitated, and they leap up and down, in all manner of postures, frequently for hours together.

Mr. Wesley commented, "I think there needs no great penetration to understand this. They are honest, upright men, who really fell the love of God in their hearts. But they have little experience, either of the ways of God or the devices of Satan. So he serves himself of their simplicity, in order to wear them out and to bring a discredit on the work of God" (Journal, August 27, 1763).

Finally, Wesley recorded his dislike of fanaticism he had witnessed in his Journal on April 3, 1786.

Satan strive to push many of them to extravagance. This appears in several instances. (1) Frequently three of four, yea, ten or twelve, pray aloud all together. (2) Some of them, perhaps many, scream all together as loud as they possibly can. (3) some of them use improper, yea, indecent expressions in prayer. (4) Several drop down as dead and are as stiff as a corpse, but in awhile they start up and cry, Glory! Glory! perhaps twenty times together. Just so did the French Prophets, and very lately the Jumpers in Wales, bring the real work into contempt. Yet whenever we reprove them, it should be in the most mild and gentle manner possible.

In 1763 Dr. Thomas Rutherforth attack the doctrine of the Methodists concerning inward feelings and assurances. Wesley responded to the charges in a letter to Dr. Rutherforth in 1768. Wesley declared in this letter that "a consciousness of being in the favour of God is the common privilege of Christians fearing God and working righteousness." Yet Wesley did not reject human learning. He declared, "It is a fundamental principle with us, that to renounce reason is to renounce religion; that religion and reason go hand in hand, and that all irrational religion is false religion." But Wesley contended for inward feelings, as well. On the basis of Scripture, Mr. Wesley argued that the fruit of the Holy Spirit, love, joy, peace, long-suffering, gentleness, meekness, are inwardly felt. Thus, early Methodism taught a faith grounded in the Word of God, but maintained a valid place for both reason and emotion.

Dear Pastor Reasoner:

I was baptized during high school in a Wesleyan Church, yet, I was very attracted to "eternal security" for fire insurance reasons. I was introduced to the tapes of R.B. Thieme, Jr. I have unfortunately listened to many hundreds of Thieme's taped messages. Thieme has also had a big influence on Hal Lindsey and they are both from Dallas Seminary. Thieme is to Chafer what Beza was to Calvin. He is extremely logical in taking dispensationalism to its logical extreme. I know first hand that the antinomian teaching of OSAS is based on the dispensational doctrine of imputed righteousness. When I sin God does not see me, "He sees Jesus," they say. Thieme calls this "positional truth" and illustrates it by a cross and two circles. The top circle represents our eternal standing "in Christ." The bottom circle represents our day to day walk. Thieme teaches we may get out of the bottom circle and loose only fellowship with God through sin, but never can get out of the top circle. His teaching makes imparted righteousness optional.

It was a major struggle to come out of this error. All my Christian life it has been a struggle to come out of error and embrace the truth and challenge of Christ's gospel. Many are preaching the wide, easy road as the gospel. Finding the IMARC website and Dan Corner's website is just about the biggest spiritual hoot I ever have had! Again, the Arminian Magazine is wonderful! Your emphasis is night and day different from what is going on in the generic evangelical Church.

Pastor Reasoner, your "statement of faith" is the first one I have seen since 1973 from a Wesleyan perspective that takes a strong stand for the scriptures, takes a stand against dispensationalism, and associates the baptism with the Holy Spirit with regeneration. Glory be to God! I am indeed wallowing in hog heaven! Thank you for standing up for Jesus and the truth of God's word. May God help us to spread His "tidings of great joy."

Yours in Christ,

Lance Fredrickson

Eatonville, WA

REFLECTIONS ON ACTS 2

Joseph Sutcliffe 

Joseph Sutcliffe (1762-1856) was converted in early life and was appointed by Wesley to Redruth in 1786. He introduced Methodism into the Scilly Isles in 1788. His life was one of "unspotted Christian purity and progressive excellence. In Biblical scholarship he especially excelled" (John McClintock and James Strong). His two-volume commentary is not well known, but it represents the early Methodist interpretation and emphasis. Here, then, is Sutcliffe’s reflections on Acts 2:

From this great display of glory we may learn that conversion is always a work of argument; their judgment was gained by truth. Conversion is also a work of conviction; they were pricked in the heart. Conversion is likewise a work of enquiry; men and brethren, what must we do to exonerate our conscience from so great a guilt? Lastly, conversion is a work of comfort; ye shall receive remission of sins, and the gift of the Holy Ghost. But the gift of the Holy Spirit, absolutely essential to regeneration, is twofold in its operations. First, ordinary, to warm and cheer the heart of every believer. So we have remarked on Luke 24. Next, it is extraordinary, in the gift of tongues, and the power of working miracles. The latter is confined solely to as many as the Lord shall call to that high office and ministry.

Thus after Christ had laid the foundation of his church, we see the master builders start this day under the highest smiles of heaven; and the success of their ministry, connected with the happy temper of the first converts, was a most encouraging specimen to all future preachers, and the fairest image of heaven which mortals ever saw.

A second class of reflections turn on the purity, the love, and the glory of the church of the firstborn. They were in general devout men before their conversion to the Lord, but now the sun of righteousness having burst upon them all at once, made them doubly so. Being now suddenly ushered into the glory and grace of the Messiah’s kingdom, their joys were without bounds; their love was kindles from the heavenly altar; they sung the prophet’s songs with new light, and new hearts. Nay, they composed new hymns on the deity and humanity of Christ, hymns that are often referred to with approbation by the fathers.

The love of the primitive christians led to obedience; they continued steadfastly in the apostles’ doctrine, in prayer, in fellowship, and in breaking of bread. Devotion is the glory of man, and the communion of saints is the most hallowed of all social enjoyments.

They were a happy and prosperous church, serving the Lord with gladness and singleness of heart. Heaven inspired the soul, and hymns were sung in every house. The handful of corn grew on the tops of the mountains of Judea; and they of the city flourished like grass of the earth (Psalm 72:16). A glorious church, the model of every future age [A Commentary on the Old and New Testament (London: Holdsworth and Ball, 1834), 2:392-3].

A TRIBUTE TO ELMER BENSON LONG

A couple of weeks before his death, I was able to pay a final visit to "Hambone." Elmer Long was converted in 1935 and for some sixty years was a pastor and evangelist. In 1993 I helped him publish a booklet, Recovering the Wesleyan Emphasis. He was a spiritual guide to me and wherever I pastored the congregation loved him.

When I arrived in North Wilksboro, NC, I found that cancer had taken its toll. Brother Long had lost weight and was at home in a hospital bed. He had been told that nothing could be done medically to add a day to his life, so he had opted only for pain medication. Most of the time his mind was clear, but sometimes he could not sleep at night because of the pain.

When he couldn’t sleep, he would begin praying for all of us. Often the times of his greatest pain were also the times of his greatest blessing as God’s presence blessed him. He did not know whether the Lord would heal him or not, but he rested in the will of God, whether it was to be healing or heaven. Although our visit lasted about an hour and a half, he never once expressed any complaint over his physical condition.

He was almost 85 years of age and he had to quit preaching a few months earlier. That he was no longer able to attend church grieved him most. He expressed concern over conditions within the church in America. He told how he left the Methodist Church in 1939. At that time he had publicly stated that he could not support the Methodist agenda, which included financing liberal causes. The Methodist leaders offered him a desirable pastorate, but told him they could not recommend him as long as he was opposed to their agenda. When he told them to count him out, he was asked, "Do you really think a little man like you can change the Methodist Church?" He replied, "No, but neither can the Methodist Church change me!"

He said that he had become more aware than ever before that the greatest need was for more of the love of God. He recalled the warning of John Wesley that if we are seeking anything other than more love, we are seeking amiss. He said he aimed to love everyone and that God had given him a love for Christians of all denominations. He also said he believed things would change for the better within the church. Though he might not live to see it, he believed that a time would come when many would enter the kingdom. I left a dying man with a keen mind, a warm heart, and a strong faith.

During the closing hours of his life, Brother Long had a personal conference with each of his five children. He asked each of them to promise that they would meet him in heaven. He was conscious and alert to the very end. His last day on earth was spent singing, praising the Lord, and in spiritual conversation. Then he fell asleep. As his family attempted to turn him in the bed he woke up and said, "I’m out of here." He died immediately.

Several hundred people attended the wake and funeral in Galax, VA. Brother Long not only preached the Scriptural truth that Methodism once spread across the land, but he lived as a shining example of what he preached. John Wesley said the early Methodists, "Our people die well." Elmer Long lived a victorious Christian life, died a triumphant death, and his influence lives on.

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The Letters of John Fletcher

Edward Cook, ed.

Reviewed by Vic Reasoner

The letters of John Fletcher which comprise this volume have been edited and placed in chronological sequence. By far the greater part are taken from a collection of writings edited by Melvill Horne, the clergyman who succeeded Fletcher as Vicar of Madeley. This edition of letters by Melvill Horne has never been reprinted. The remainder are taken from the biography of Fletcher by Joseph Benson. About half of the letters in this volume do not appear in the 4-volume reprint by Schmul Publishers in 1974. This paperback book retails for $9.50 + $2.00 postage and handling [Letters of John Fletcher, ed. Edward Cook (Yanceyville: NC: Harvey Christian Publishers, 1999), 192 pp]. Order from Harvey Christian Publishers (336) 694-1016 or HarveyCP@compuserve.com

A Real Christian: The Life of John Wesley

by: J. Kenneth Collins

Reviewed by Robert L. Brush

In A Real Christian the author, obviously an admirer of John Wesley, writes an interesting, easy to read, straightforward account of the man John Wesley. He rescues Wesley from those who would portray Wesley as a soft, peace at any price person and shows him for the crusader he really was - a man striving to be a real Christian. Collins provides us with details and insights others omit. Wesley’s theological views on holiness, as well as the difference between a servant of God and a child of God, is a focal point that surfaces again and again. Wesley’s faults are not glossed over, but his sincerity and godly character are never called in question. This book is an excellent introduction to John Wesley and Methodism. It is a must read for anyone who wants to understand Wesleyan theology and Methodism [Kenneth J. Collins, A Real Christian: The Life of John Wesley (Nashville: Abingdon, 1999), 184 pp, $19.95]. To order call Cokesbury at 800-672-1789.