In this little volume I present a series of articles written for various religious papers during
years past; in this way giving them a more permanent form, and putting them where they may reach
some who have never seen them. As it is not given to any man to know everything, I believe it wise
for men to confine themselves largely to mastering the truths relating to their profession or life
work.
My reading, thinking and writing during the past fifty years have been confined largely to
evangelical truth, as related to the teaching and work of the Gospel minister. I make no claim to
originality, and have no speculative, or novel notions; but have studiously sought to gather truth
from every available source, and wherever I have found a clear, strong, important truth I have
made it my own; and have thus filled my mind with Gospel truth, and incorporated it into my
writings and preaching.
The reader may find some repetition in some of the articles, and may have seen some of
them, or parts of them in various periodicals for which I have written. I trust the sentiments,
principles and doctrines presented will be found helpful and useful. That they may do good and no
harm is my prayer in giving them this book form.
John A. Wood
South Pasadena, Calif., Dec, 1904
Contents
01 -- ENTIRE SANCTIFICATION
I do not intend, or assume to be an umpire on the subject of this article. I would write less
on the subject, and give it less attention if others would write more, and give the doctrine and
experience the attention its interest and prominence demand. It is the "central idea" of Christianity
and as such is every way identified with the church of God and human salvation.
The word "sanctification" is quite common in both the Old and New Testament Scriptures.
It, with its derivatives, occurs over one hundred times, and generally is expressive of Christian
character. Very few words expressive of Christian experience occur as often in God's word; and
being given by inspiration, it has divine sanction.
The doctrine of Christian sanctification is held as a cardinal truth by the whole church, both
Protestant and Catholic. In some form it is associated with every leading creed in the Christian
world. The church differs as to some particulars regarding it; these differences relate to its time,
its extent, and somewhat to the conditions of the work. All agree that entire sanctification must
exclude all that is sinful or morally wrong. The church differs to some extent as to what is sinful;
some holding that only sinful acts are sinful, while others claim that sinful states involve guilt.
The authorized views of the Methodist Episcopal Church are not extreme, but midway
between high Calvinism on the one side, and low Zinzendovianism on the other. Our ground is
medium, or middle ground. Truth is almost invariably found between extremes; this is true not only
theoretically, but practically and experimentally.
High Calvinism on this subject is taught in the Westminster Confession of Faith, which is
the doctrinal basis of the Presbyterian Church. In it we are taught:-- "This sanctification is
throughout the whole man, yet imperfect in this life, there abide still some remnants of corruption
in every part, whence ariseth a continual and irreconcilable war, the flesh lusting against the spirit
and the spirit against the flesh."
The low Zinzendovian view is found in the writings of Count Zinzendorf, in "Holiness the
Birthright of all God's children," as held and given by Dr. Crane, and by Prof. Fairchild, of
Oberlin College. This view is presented by Dr. J. F. Crane in his article in McClintock & Strong's
Biblical Cyclopedia, as follows: "In the renewal of the soul at conversion whereby man becomes
a new creature, a new man, which after God is created in righteousness and true holiness, the
inborn moral depravity is removed from the immortal nature, which so far as the work of cleansing
is concerned, is in that moment fitted for heaven itself."
The Arminian, or Wesleyan doctrine occupies the happy medium between these extreme
views; it is given in McClintock & Strong's, as follows: 1st "That man by nature is depraved, so
that aside from grace, he is unfitted for all good, and prone to all evil."
2d. "That, through the grace of God, this moral depravity may be removed in this life and
man may live freed from it."
3d. "That regeneration begins the process of cleansing; but except in some exempt cases
possibly does not complete it, a degree of depravity still remaining in the regenerate."
4th. "That the process of cleansing is in some cases gradual, the remains of evil nature
wearing away by degrees; in others instantaneous, the believer receiving the blessing of a clean
heart a few days, or even hours, after his regeneration."
5th. "That this great gift is to be sought for specifically, and is to be obtained by a special
act of faith directed towards this very object."
6th. "That this second attainment is attested by the Holy Spirit, which witnesses to the
completion of the cleansing, as it did to the regeneration which began it."
7th, "That this gracious attainment, thus attested by the Holy Spirit, should be confessed on
suitable occasions to the glory of God."
Here are no extreme views. The Methodist Episcopal church takes middle ground in every
particular; as to its time, its nature, its conditions, and its limitations. As to its time, High
Calvinism teaches that entire sanctification is never attained in this life. Low Zinzendovianism
teaches that it is obtained at regeneration or conversion. The Methodist Church holds to neither of
these extremes, but that between conversion and death we may be cleansed from all sinful
proclivities and filled with love; that it is not commonly, if ever, received at conversion on the one
hand, and need not be deferred until death on the other.
As to its nature, we hold it to be relative, hence limited by the capacity and capabilities of
fallen human nature. It is not regarded as a superhuman, sublimated, angelic condition on the one
hand, nor is it placed down on the level of sinful affinities or vicious appetites on the other. We
teach the plain Bible presentation of devotion and purification, involving entire consecration of
will, and entire cleansing of human nature -- comprehensive essentials of consecration and purity.
We take medium ground as to its conditions. The work is partly divine and partly human.
Submission, faith and co-operation with divine agency is human. Humiliation, conviction and
assisting grace, and cleansing power are divine -- God's work.
We avoid extreme views as to the guiltiness and nature of depravity. Some hold that there
is damning guilt in depraved inclinations, while others hold that there is no moral guilt in
depravity, and that guilt can be asserted only of sinful actions. The Methodist view is, that sinful
acts alone involve guilt and need pardon, and that depraved states have moral quality, and hence
need cleansing. We avoid confounding sinful acts and sinful states, that which needs pardon, with
that which needs cleansing.
The agreements of the Christian Church on this subject, are however, more than their
disagreements. All schools of theology agree, that the complete sanctification of believers is an
essential part of the plan of salvation. All agree in pronouncing sin as a thing to be abhorred,
repented of, and forgiven; and depravity a defilement of nature from which God's people must be
delivered before they can enter heaven. All agree that the true followers of Christ hate sin, loathe
it, resist it, turn away from it, and seek deliverance from it. All sensible Christians agree that no
man can attain absolute perfection in any respect, at any time, or in any thing.
Contents
02 -- BACKSLIDING FROM ENTIRE SANCTIFICATION
No state of grace in this life excludes exposure from loss, or liability to backslide and
apostatize. It is not uncommon for those entirely sanctified to lose ground and find themselves in
part, or wholly backslidden. There is no necessity for this, and it certainly ought not to be.
Backsliding is a matter of degrees, whether from entire sanctification or from justification.
It may be slight and partial in either case, or it may be entire -- ruinous apostasy. Christ, after
commending many things in some, said, "Nevertheless I have somewhat against thee." Of others, it
is said they made shipwreck of faith and of a good conscience. Such is the relation of faith to
salvation, that when the soul makes shipwreck of it, piety goes overboard with it.
Not every degree of backsliding forfeits either justification or entire sanctification. There
may be some loss in either state without a forfeiture of all grace, or a gracious condition. There is,
not infrequently, some little remissnesses, both in things omitted or committed, which tend to
darken our light, weaken our strength, lessen our spiritual life, and render uncertain our assurance
of divine favor; which do not plunge the soul at once into condemnation and death. These should
be avoided as injurious and tending to utter apostasy. They are such as occasionally vain and
useless thoughts, needless, idle words, little portions of misspent time, brief seasons of hesitancy
in confessing Christ, slight remissions in prayer, or in reading the Bible, slackness at times, little
self-indulgences, such as occasionally overeating or lying in bed longer than is needful or
healthful, and over-indulgence in the lawful physical appetites, unnecessary lightness mixed with
seeming irreverence and carelessness. I do not mean the habitual and worst form of these things;
but as slight and occasional items. These, with many other like things, while they do not plunge the
soul instantly into condemnation, do darken and weaken it, interrupt its communion with God, and
gradually sink it into a doubtful and partially backslidden state.
In this way most of the backsliding occurs with those entirely sanctified; a remissness in
little things, and a fall little by little. I call these items little things because they are relatively so in
a comparative sense, and are along the line of things questionable and unquestionable. We are
aware there is an important sense in which they are not little, and that with God nothing is either
little of are not little, and that with God nothing is either little or great. "He that is unfaithful in that
which is least, is also unfaithful in that which is much."
It is often asked, Can a believer backslide from a state of entire sanctification, and yet
retain a justified state? That will depend upon how he backslides, and how far he backslides.
When a man backslides by any voluntary known sin, properly so-called, he forfeits both entire
sanctification and justification, and lays the foundation for repentance, confession and pardon,
without which he will be damned just as any other unrepenting sinner. "He that committeth sin is of
the devil," no matter what he possessed, professed or was before.
Every degree of backsliding, however, does not involve the loss of justification. A person
walking in the light of purity, may, by almost imperceptible degrees, through various causes, lose
his hold on Christ and the keeping spirit, and gradually lose the clear light of purity and still not
forfeit his sonship as a child of God. Both pardon and purity are retained, as well as obtained, by
faith, and we can maintain the light of purity only by the faith on which it is conditioned.
After justification and regeneration, when we were entirely sanctified, we received simply
and only full spiritual cleansing; hence, the loss of what we received at that time would be the loss
of purity only, and not of justification. As there are stages in the reception of salvation, it is
reasonable to believe there may be stages in its loss.
"The just shall live by faith." "We stand by faith. " -- "According to your faith be it unto
you." There is a gradation in the scale of faith; there being "weak faith" and "strong faith," "little
faith" and "great faith," and an "increase of faith." If there be an increase of faith, there may be also
a decrease of faith, and a man may descend from "great faith" to "little faith" without a total loss of
the principle of saving faith. We may backslide in a degree without backsliding totally, so as to be
under the dominion of Satan. A believer may lose some ground without going over fully on to the
devil's ground.
To suffer a decreasing light and a corresponding weakening evidence of God's favor, while
under divine chastisement for little remissnesses, does not imply a forfeiture of heirship and all
saving relations to Christ A knowledge by the witnessing Spirit, of our acceptance with God, is not
necessary in order to acceptance, of a state of either justification or sanctification. And yet, it is
evident that the light of justification, after the loss of entire sanctification from any cause is less
clear and assuring, and admits of more doubt and dissatisfaction; and usually restoration or
apostasy is the alternative.
The difference between the regenerate and justified, and the entire sanctified, is in one
possessing indwelling sin, and the other cleansed therefrom. It must be admitted that indwelling
sin, a conscious sinful proclivity (sinful in nature and not in indulgence) does not involve the loss
of justification, though it may lead to its loss. If this were so, all regenerated, but not entirely
sanctified souls, could not be in a state of justification. This sinful inclination, whether felt or
otherwise, is inconsistent with purity of heart.
Mr. Wesley taught that entire sanctification might be lost without the loss of all saving
relation to Christ. He says, in speaking of backsliders from entire sanctification: "Sometimes
suddenly, but oftener by slow degrees, they have yielded to temptation; and pride, or anger, or
foolish desires have again sprung up in their hearts. Nay, sometimes they have utterly lost the life
of God and sin hath reigned in dominion over them." Sermons, Vol. II, page 247. "The rest had
suffered loss, more or less, and two or three were shorn of all their strength," Journal, 1763. "On a
close examination (at Manchester) out of more than fifty persons, who two or three years ago were
filled with the love of God, I did not find more than a third part, who had not suffered loss."
Journal, 1766. "I returned to Chester, and found many alive to God, but scarce one that had
retained his pure love." Journal, 1780. In these and in many other instances Mr. Wesley taught that
the loss of entire sanctification does not necessarily include the loss of justification and all
religious life.
Contents
03 -- DIVINE MANIFESTATIONS
The word of God teaches with clearness and positiveness that God will manifest Himself
to the humble and devoted Christian. "He that hath My commandments, and keepeth them, he it is
that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will
manifest Myself to him." "If a man love Me, he will keep My words: and My Father will love him,
and we will come unto him, and make our abode with him."
Here it is promised that God will manifest Himself in some special way to His children, as
He does not to men in general. This manifestation to the soul refers more to illumination and
spiritual apprehension than to faith. "We will come unto him, and make our abode with him," is a
promise which has its fulfillment in our Saviour's declaration: "Blessed are the pure in heart: for
they shall see God." They shall have such a clear spiritual apprehension of the existence and
presence of God as serves as a practical vision, and it is as if they saw Him with open sight. This
is more than mere faith; it is one of the blessed results of faith. It is experience, knowledge, and
assurance.
This manifestation is by the Holy Spirit, and implies a visit or baptism of the Holy Spirit.
Christ said: "If I go, I will send the Comforter, and He shall abide in you." The abiding Spirit of
God in a fully sanctified soul makes the soul as much a knower of salvation as a believer in
salvation.
"Faith, Hope, and Love were questioned what they thought
Of future glories, which religion taught;
Now Faith believed it firmly to be true,
And Hope expected so to find it, too,
Love answered smiling with a conscious glow,
Believe! Expect! I know it to be so."
This seeing and knowing is not physical, is not of the body, but of the mind. It is not by
natural vision, not by physical senses, but by the internal eye of spiritual perception. Without
running into fanaticism or vagaries, it may be said there is an important sense in which we may see
God. Christ said: "The world shall not see me, but ye shall see Me." He did not mean that He
would come again during their lifetime, and they should see Him, but that He would so manifest
Himself unto them that they should know that He was with them, and that they had personal
interviews and communion with Him. Where two or three are gathered in His name, His promise
is, "There am I in the midst of them," and He closed His great commission to His apostles with the
declaration: "Lo, I am with you alway, even unto the end of the world."
Millions of saints have had a manifestation of Christ to them, and many can now truthfully
declare they have communion with Christ and they have seen the Lord. There is a moral standpoint
of spiritual vision where Christ is apprehended as "the King in His beauty," as "the Rose of
Sharon," as "the Lily of the valley," as "the Chief among ten thousand," as "the brightness of the
Father's glory," and as "Emmanuel, God with us." It is not needful to wait until we reach the throne
to have something of a gaze at the charming glories of the God-man. These manifestations of God
break the charm of the world and lead the soul to exclaim:
"Far from my heart be joys like these,
Now I have seen the Lord."
These baptisms of spiritual light and vision are highly important to Christian ministers,
enabling them to preach the Gospel with faith, love, and power. Men filled with the Holy Spirit,
with their convictions intensified by the power of God, and minds illuminated with the spiritual
manifestations of the presence and love of Christ, will declare, like John, "That which we have
seen and heard declare we unto you." No man can preach the Gospel with efficient energy and in
the demonstration of the Spirit without more or less manifestations of the divine presence. O what
a joy to preach the blessed truth of God under the inspiring impressions made by these
manifestations of the presence of Christ! It is a great calamity for a minister to lose the presence
and power of Christ. All that such a man can say about the Gospel of Christ is cold and formal. He
cannot preach as if he possessed, enjoyed, and knew the Lord. The Church needs a fuller baptism
of experimental light and knowledge to lead a lost world to Christ. When God is sought with all
the heart He will manifest Himself to His people in great power and glory. "Ye shall seek Me and
find Me, when ye shall search for Me with all your heart."
Contents
04 -- ON TO HOLINESS OR BACK TO PERDITION
All progress toward holiness is on toward heaven, and all backsliding from holiness is
back toward hell. In religious experience not to go forward, is to go backward. Strictly speaking
there is no standing still in moral condition. It is either progression, or retrogression. Israel could
not stand on the borders of Jordan, not to go over was to go back. The alternative after
regeneration, is either entire sanctification or apostasy.
Thousands of Christian professors advance to certain points in Christian life, then pause,
and then recede. Though indisposed to go forward, they fluctuate between life and death, and
finally either consent to be holy and wholly the Lord's or entirely fall away. Whenever a believer
is brought to see his need of perfect holiness, and his duty to seek it, and he refuses to yield fully to
God and do his duty, he will inevitably go back, grieve the Holy Spirit, and drift toward perdition.
All backsliding is in that direction.
What is the principal cause of so much backsliding among Christians? Why is the faith of
so many weakened? their hope dimmed? their love cooled? their zeal abated? their meekness
gone? their patience exhausted? their joy fled? their prospects blurred? their peace disturbed? and
every other grace diminished? The plain truth is, they did not follow their convictions, yield fully
to God and seek to be holy. Inbred sin was allowed to remain in their hearts, and as a result their
peace, faith and love have been antagonized, stabbed, and choked by it. The remaining carnal
propensities in the believer, foster pride, levity, anger, worldliness, self-indulgence and every
other sin. Indwelling sin harbored will open the gates or avenues of the heart, for all kinds of
unholiness to enter. The neglect of entire sanctification produces backsliding, while seeking,
obtaining and retaining it, is an infallible remedy against it.
Young converts, generally are happy because for a time they are faithful to the light and
grace they have, and they never need be any less happy than in the first stages of Christian life, but
more, much more so, if they live up to their light and duty. Among the first lessons of the Bible and
the Holy Spirit after conversion is to hasten on over into the Canaan of perfect love; but alas! how
many when convicted of their indwelling sin and need of purity, refuse to go forward, content
themselves with what they have experienced, and consequently start back and downward toward
perdition. Unwilling to go forward, they take the backtrack, and then come the dismal results of a
wilderness state -- discontent, perturbation of mind, painful doubts, gloomy fears, fiery trials and
heavy crosses. The church of God is terribly suffering everywhere, with multitudes of backslidden
professors, in just this unhappy, melancholy condition. Is it strange that the world thinks that
religion must be a gloomy thing?
What is true of the members of the church, in this respect, is equally true of ministers who
fail to press on after entire sanctification. If a minister neglects his duty, and fails to be a holy man,
the work of grace in his heart will decline, his power and usefulness diminish, and he will become
more and more a failure. He may study hard, and try to make up in earnestness, literary attainments,
and hard work, but with a declining religious life and decreasing devotion to God, his ministry
will be less and less satisfactory and useful.
When personal holiness is not sought, the natural results are more selfishness, more
covetousness and self-indulgence, and less ardent, persistent successful work for God and souls.
When any Christian refuses to seek holiness he turns his back upon Christ, whose blood
"cleanseth from all sin," and draws his heart away from fellowship with God. The result is
barrenness of soul, fiery chastisements, and a scourge of many troubles. Those, who were once
happy in God and happy in their work, now become subjects of distressing temptations, violent
suggestions from Satan, and doubt that they were ever converted. God seems to suffer the devil to
harass and distress them to drive them back to Christ. O, how many who were once full of peace,
light, and usefulness have gone back, and have closed up their lives in doubt, shadows, and
disappointments!
Backsliders, and apostates from Christianity are not only the most guilty, but the most
unhappy of mortals. By refusing to go forward and seek holiness, they sin against greatest light, and
become more miserable than ordinary sinners. The love of God withers and fades out of their
hearts, and they become soured, jealous, dissatisfied, and seek relief in earthly pleasures, and
become "worldly, sensual and devilish." "The latter end of them is worse than the beginning."
They do not go on to holiness, but back to perdition. Reader, which way are you going? Are you
headed, and making progress heavenward, or are you on the down grade? Which -- on to holiness,
or back to perdition?
Contents
05 -- BLOW THE TRUMPET LONG AND LOUD
There are breakers ahead! The church of God is in the midst of increasing dangers! These
are perilous times! Infidelity, the rum curse, and the devil and secretism more than ever are bold,
active and rampant, while multitudes in the churches are either blind, asleep or dead.
There is a rising tide of unbelief, carelessness, recklessness, licentiousness, fraud,
worldliness and ungodliness setting in around the church on all sides. How powerless many
professing Christians, to resist these evil influences and exert good ones!
The way many churches are treating the duty and privilege of personal sanctification is
manifestly displeasing God, and grieving his Holy Spirit.
The obligation to be pure in heart and entirely devoted to God, who can deny? Mark how
God enjoins holiness, and how he enforces it, and how his appeals are rejected, and his provision
for it neglected. He reveals his own unsullied holiness, and then commands his people to be holy
as he is holy. He gives his own Son as an atoning sacrifice, whose precious blood cleanseth from
all sin. He gives the church "exceeding great and precious promises," that she may be filled with
the "divine nature." He furnishes us the Holy Spirit and commands us to "be filled with it," as a
living, divine energy. He tells his church plainly that "Without holiness no man shall see the Lord."
How are these important and blessed truths treated by the mass of the church? Great
multitudes doubt and deny the practicability of becoming holy as God requires, until death. The
future life alone they set apart for entire sanctification; the present they regard as destined to mixed
holiness and sin. That man can and ought to be saved from all sin in this life is regarded as rank
heresy. Many of our fashionable churches will not endure the plain, faithful preaching of entire
sanctification.
Unbelief is the great sin of these times, both within and without the church, and it is fruitful
of the most alarming results. Nothing can be so fatal to the soul as unbelief. It always has been so.
It is now so, and it always will be so, and I may add, it ought to be so. When the church harbors
unbelief she forfeits her hold upon the promised strength of God, and like Samson, is shorn of her
locks. Unbelief would paralyze the energies of an angel.
Oh! how much tolerating, countenancing and defending sin there is among church members.
It gives place to the devil, displeases God and works ruin. This is that which we fear is gradually
killing thousands of American churches which are cold and seemingly powerless to evangelize this
world and bring lost men to God.
There never was a time, perhaps, when light and truth were poured in upon the church more
than now, and the duty and privilege of being saved from sin and made pure in heart; and yet there
probably was never half as much effort, learning, talent and philosophy expended to defend sin and
hold on to it as now.
Christ came to put away sin; his blood cleanseth from all sin. He cannot and will not
sanction any sin. When those who profess to be his people stand back from duty, and excuse,
defend and hold on to sin, he will forsake them. This is the reason why the heavens over many of
the churches are brass; they are pining and dying out, while infidelity, licentiousness, Sabbath
desecration, drunkenness, rowdyism and the like are on the increase almost everywhere.
God has a controversy today with the Christian church for her unbelief, remissness, failure
to put on her strength and come up to his help against the mighty. Millions are marching hellward,
while the great body of the visible church are doubting, hesitating, or caviling over the duty and
privilege of Christian sanctification.
It is as clear as the sun in mid-heavens that the pressing need of the church is holiness and
power, evangelical, aggressive power. This is needed a thousand times more than anything else to
save the church from her miserable wranglings, her cursing church trials, her paralyzing unbelief,
her fairs, her festivals and church frolics, and from all torpidity, worldliness and spiritual death.
Satan is prowling around our churches, and backsliders are dropping out on every side,
and this is no time for the ministers of God to sleep at their posts. The lines need to be more
sharply drawn and the watchmen more bold, independent, and outspoken. Let Zion's watchman
"cry aloud, spare not, lift up their voice like a trumpet and show God's people their transgression
and the house of Jacob their sins."
"Let Zion's watchmen all arise,
And take the alarm they give,"
and let the trumpet be blown long and loud until millions come who are ready to perish.
Contents
06 -- WHY DO SO MANY LOSE PERFECT LOVE?
It is a sad fact that some, and perhaps many, lose the grace of perfect love, and some
several times before they become established therein. The same fact is true, and much more
frequent, in the loss of justification. It is a common thing for converts to lose the light and witness
of justification many times before they become fully established therein. There is no necessity of
this loss in either case, and we think there is much less danger of losing perfect love (other
circumstances being equal) than justification.
The causes are very similar, and largely the same as those that cause the loss of
justification. If the light of justification were more clear and general in the church, less converts
would lose justification during their early experience; and, if the blessing of perfect love were
more generally sought and possessed by the ministry, and membership, and more clearly and
faithfully preached and exemplified in the pulpit, but few who obtain it would lose it.
It is to be feared that many lose the dear light and experience of purity for the want of
practical sympathy and wholesome instruction from the pulpit. People who possess full salvation,
and are striving to love God with all their hearts, have a right to expect encouragement and help
from the pulpit; but in many instances bow little help they get from the defective and contradictory
teaching given though there be no decided opposition to the subject.
Is it a marvel that some lose the witness and blessing of perfect love, if they be located
where they find little or no sympathy for it, and where they do not hear more than a sermon or two
a year on the subject, and those made up of indefinite generalities and cautions against high
professions, such sermons as are frequently preached by those who do not possess the experience
or are not earnestly seeking it?
Those possessing perfect love need help and encouragement from the pulpit, as well as
those who do not possess it. The pulpit is the main place to present gospel truth, and feed all
classes of Christian believers with the "bread of life." The plain fact is, the diluted, confused,
crude and anti-evangelical notions, which many of our churches sit under, is anything but gospel
preaching. It is a burning shame that many of our churches are pining and withering under pulpit
administrations composed largely of short intellectual essays, scientific, metaphysical, geological,
astronomical and speculative, full of almost everything except plain gospel truth. It is a serious
question how long the Church of God can live on such pulpit matter. It is anything but the "bread of
life," such as the Bible furnishes to feed, strengthen and establish the sons and daughters of the
Lord Almighty.
Let sympathy in the Church become as general in favor of entire sanctification as it is for
justification, and let it be preached with the clearness and frequency its importance demands, and
let its possessors and witnesses in both the ministry and laity be treated as others are, and we shall
hear of but few losing the grace. The condition of things in many of our churches is presented by
Dr. Adam Clarke: "Most who call themselves Christians hate the doctrine of holiness; never hear
it inculcated without pain; the principal part of their studies, and those of their pastors, is to find
out with how little holiness they can rationally expect: to enter into the kingdom of heaven."
"Theology," p. 203.
Mr. Wesley rebuked some in his day the same way that some need in our day: "Those who
love God with all their heart must expect much opposition from professors who have gone on for
twenty years in an old beaten track and fancy they are wiser than all the world. These always
oppose the work of sanctification most." He wrote to one of his ministers: "I hope Bro. C. is not
ashamed to preach full salvation receivable now by faith. This is the word which God will always
bless and which the devil peculiarly hates; therefore, he is constantly stirring up both his own
children and the weak children of God against it."
Contents
07 -- FROM GLORY TO GLORY
The breezes of Paradise, sacred and divine, float about the word "glory;" it is inspired and
identified with our interest and future blessedness. "But we all, with open face beholding as in a
glass the glory of the Lord, are changed into the same image, from glory to glory, even ashy the
spirit of the Lord" (II Cor, iii:18). There are phases of religious truth, experience and divine
manifestations to which this word "glory" refers.
It sometimes refers to the infinite perfections, grace and blessedness of God, at other times
to the fullness, power and efficiency of the gospel; and not infrequently refers to the experience,
moral condition and blessedness of the Christian believer; on this last aspect I desire to write a
few items.
The gifts of God in personal salvation are said to be "according to the riches of his glory."
Our Savior said, "And the glory which thou gavest me, I have given them." Christians are exhorted
to "walk worthy of God, who has called them unto his kingdom and glory." St. Paul says the
Ephesian Christians were called by the gospel to the "obtaining of the glory of our Lord Jesus
Christ." The Christians at Colosse were to be "strengthened with all power, according to the might
of God's glory," and "possess the knowledge of the glory of God in the face of Jesus Christ." Paul
says to Timothy: "The gospel of the glory of the blessed God was committed to his trust." The
manifestation of God to his saints is "Christ in you the hope of glory."
This word in regard to the saints of God expresses a divine manifestation of extreme
blessedness. God is pleased to permit the Christian to press into his manifest glory, and this glory
of God is a personal experience in this world, and is preparatory to an "eternal weight" of divine
glory in the heavenly world. This glory is to be actualized by the Christian, and begins and
advances from stage to stage in this life, as is taught in II COr. ii :18. "But we all, with open face
beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,
even as by the spirit of the Lord."
God has promised to be the glory in the midst of his people. Moses saw the glory and was
so transformed by it that he covered his face with a veil, as the people could not bear the reflected
light and glory. "For our light affliction, which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory." Dr. Adam Clark says, "This glory is a divine radiance so
intense as to have weight -- weight which is exceeding, and far more than exceeding -- eternal."
This divine glory is susceptible of experimental demonstration in Christian experience. I
will give a few witnesses. Many might be given. Rev. John Fletcher testifies to this experience. He
says: "I was favored like Moses, with a supernatural discovery of the glory of God, in an ineffable
converse with him, face to face: so that whether I was then in The body or out of the body, I cannot
tell." Rev. William Bramwell says: "The glory I then experienced was beyond all I can now relate.
I was filled with mercy and I could have shouted mercy continually."
William Carvosso, a prominent member of the Wesleyan connection in the days of Wesley,
says: "I was one night in bed, so filled, so overpowered with the glory of God" ... 'Beholding as in
a glass the glory of the Lord, I was changed into the same image from glory to glory by the spirit of
the Lord.' " At another time he says: "Had he not veiled his glory in a moment, I could not have
lived under it." President Charles G. Finney, for many years president of Oberlin College, and one
of the most prominent evangelists of modern times, says: "As I came up to the door of the church,
all at once the glory of the Lord shone upon and around about me, in a manner most marvelous ...
This light seemed to be like the brightness of the sun in every direction. It was too intense for the
eyes ... It was such a light as I could not have endured long."
Rev. Asa Mahan, D. D., LL. D., gives his experience as follows: "I now come to speak of a
source of blessedness, to the description of which, I fear, I shall be able to make but a feeble
approach. It is what, for want of better language to express, I would call those open, direct and
inconceivably sweet visions which, a great portion of the time, I have of the infinite beauty,
loveliness and ineffable glory of Jesus Christ and of the Godhead as manifest in him ... It was a
baptism in which the Son of Righteousness shone out in cloudless light, beauty, sweetness and
glory, upon my soul."
Bishop L. L. Hamline wrote to his wife from the General Conference in 1844: "I often feel
like a burning bush as I sit in the conference room. It is sometimes difficult for me to remain in my
seat." At another time he writes: "Such blessings are poured upon me when I kneel in prayer that it
seems as though I cannot live."
God has promised to manifest himself to his people as he does not unto the world, and he
has done it in all ages, and is doing it now to millions in the universal church. The repeated
perusal of "The Real Christian," by Rev. S. P. Jacobs, a book of rare spiritual insight, has inspired
this paper, and from that valuable book I have gathered and quoted some items in this article.
Contents
08 -- THE PERSONALITY AND DIVINITY OF THE HOLY SPIRIT
"But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall
teach you all things," (John xiv:26). The proper personality of the Holy Spirit, as well as his
divinity, is greatly ignored. The personal pronoun it, shows the extent to which his proper
personality is ignored.
Our dispensation -- the Christian dispensation -- is the dispensation of the Holy Spirit, and
to ignore the personality of the Holy Spirit is a gross impropriety, whether done unwittingly or
intentionally. "Where is your son Job ? It left home this morning, and it said it would be gone a
month, and we miss it." If such usage would be derogatory to a man, how much more to the Holy
Spirit? I am glad that the pronominal distinction of the Holy Spirit is always expressed in the
Revised Version.
The personality of the Holy Spirit is the same as that of the Father and the Son, as seen in
hundreds of passages and in all parts of the Bible. I give a few samples in which personality is
seen. "The Holy Ghost said, Separate me, Barnabas and Saul for the work," (Acts xxiii:2). "And
while Peter thought on the vision, the Spirit said unto him, behold three men seek thee," (Acts
x:19). "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he
shall teach you all things," (John xiv:26). "He shall guide you into all truth. For he shall not speak
of himself; but whatsoever he shall hear that shall he speak," (John xiv: 13).
The personality of the Spirit is taught in those texts ascribing to him volitions and
affections; as "abide," "dwelleth," "teach," "testify," "searcheth," "grieved," "The Spirit also
helpeth our infirmities ... the Spirit himself maketh intercession for us." Manifestations of will,
affections and works on the part of Christ taught his distinct personality, and they equally do the
same regarding the personality of the Holy Spirit.
Personality manifests itself in thought, feeling and volition, and the Holy Spirit thinks,
feels, wills and acts, and is therefore a Person. In our Articles of Religion it is clearly stated: "The
Holy Ghost proceedeth from the Father and the Son, is one substance, majesty, and glory with the
Father and Son, very and eternal God." The Holy Spirit is the object of trust, obedience and
worship, equally with the Father and the Son. Baptism is in the name of the Father and of the Son,
and of the Holy Ghost. All divine titles and attributes are ascribed equally to the three persons in
the Godhead, and one is as much the object of adoration, love and devotion as the other.
The Father, Son and Holy Spirit, the Trinity in the divine essence is such that the three
Persons are externally equal in all essential being. In the plan of salvation the Father is supreme
over the Son and Holy Spirit. This is only in official action, as has been well said, "All grace
originates in the Father, is mediated through the Son and applied by the Holy Spirit." "For God so
loved the world that he gave his only begotten Son, that whosoever believeth in him should not
perish, but have everlasting life," (John iii:16). "He (the Holy Spirit) shall glorify me; for he shall
take of mine and shall declare it unto you," (John xvi:14). See also John xiv:26.
Although the Holy Spirit is a Divine Person in the Trinity, according to the Scriptures and
common usage, in describing things as they appear to us, it is appropriate to pray for the Holy
Spirit to be poured upon us, as in our church ritual: "The Lord pour upon thee the Holy Ghost for
the office and work of an elder in the church of God."
The Holy Spirit is the Executive of the Godhead, and is the divine agent, in conviction,
regeneration and entire sanctification, and all the further work of illumination, intensification and
growth in love, knowledge and holiness. The Holy Spirit reveals the Father and the Son to the soul
of the believer: "No man can say (know) Jesus is Lord, but by the Holy Spirit," (I Cor. xii:3).
It is time that all Christians bear in mind in a practical way, and by an active faith in the
divine personality of the Holy Spirit and not ignore him by calling him it, or a divine influence, or
some other impersonal name. We may know the Holy Ghost; may be conscious of his sacred
presence and enjoy blessed communion with him as the Third Person in the Holy Trinity. This is
no fanaticism, but conscious religious experience, and in accord with Scripture truth. The
Christian's heart is a temple of the Holy Ghost.
Contents
09 -- DO ALL TO THE GLORY OF GOD
The inspired direction is very plain -- "Whether there fore ye eat or drink, or whatsoever
ye do, do all to the glory of God." The glory of God is his praise and honor, and this is to be the
great object of our pursuit. The term "whatsoever," in this passage, includes all our doings. All our
acts, great and small, must have God's glory in view, for their end. His command takes in what are
commonly considered small thing -- "Whether, therefore, ye eat or drink, or whatsoever ye do, do
all to the glory of God."
This Scripture, like hundreds of others, covers the card-playing, theater-going and dancing
question prominent at this time. If God is to be obeyed, our amusements and recreations should be
regulated by this command. It is not advice; it is a divine command, plain and positive. If it is
observed, the ultimate object in all our recreations must be "the glory of God."
There are times when relaxation is as much a duty as work, and a change in the trend of
thought and pursuit is necessary to our health and usefulness. Not all pleasantry and merriment is
wrong or injurious. Solomon says, "A merry heart doeth good like a medicine." But nothing should
be indulged or done that either antagonizes Christ, or dissipates religious feelings. We should
neither go anywhere, nor do anything upon which we cannot ask the blessing of God. Nothing
should be approved, or indulged in inconsistent with the sacred, Christian profession.
The card table, the circus, the races, the dance hall and the theater are no places for
Christian people. All of these are generally regarded by the Christian Church as injurious in
dissipation and destructive of Christian character. They are more or less, sensuous, debasing and
demoralizing, and are not in the "narrow way that leadeth unto life."
If rest, change and recreation be needed, there are plenty of ways which are consistent with
righteousness and which do not compromise Christian character. Rest and change may be sought as
wisely and piously as sleep. As to recreation, there are many innocent ways in which our languid
spirits and exhausted strength may be reanimated and refreshed. The term recreation with many is
about synonymous with dissipation, but its real meaning is to refresh, revive and reanimate. It is in
this sense that the Christian can take lawful and needed recreation.
The foregoing Scripture furnishes us a rule for guidance in respect to all the customs and
maxims of society. In so far as they can be followed to the glory of God, well; and when not, we
should discard them, come out from them, be separate. Christians are to reform the world, and not
be deformed by it.
Some people think those items are small things and of no special importance or
consequence. This is a serious mistake. The sum of life is made up of little items, and the little
items have more to do in the formation of our character and deciding our destiny, than the few great
items, so-called.
An approving Christian conscience is impossible without observing the minutia of duty.
There are, strictly speaking, no such things as small sins. They may appear so to dark and corrupt
minds, but they are not so in the eye of God, nor in fact. All sin is a violation of God's law, and his
law is one. The same authority enjoins every precept, and each sin involves a rejection of that
authority. Every sin is rebellion against God, and that rebellion may be just as obstinate and
offensive to God in small things (so-called) as in great things. It is never a small matter to disobey
God. He or she, who frequents the theater, the dance hall, the races and the card table, does not
live to the glory of God and should not be tolerated in the church of God.
Contents
10 -- CHRISTIAN ASSURANCE
Personal Christian testimony is an important part of all gospel preaching. St. Paul's
commission reads as follows: "I have appeared unto thee for this purpose, to make thee a minister
and a witness," Acts 26:16. The church has always conquered, as she has been a witnessing church
to the "blood of the lamb" and by "the word of their testimony."
A witness is to testify to what he knows. Definite knowledge is the base of definite
testimony. Personal testimony by the Christian is based upon the work and direct witness of the
Holy Spirit. Only as one knows Christ and gospel truth by inward experience can he be an actual
witness for Christ. "No man can say that Jesus is the Lord but by the Holy Ghost," I Cor. 12:3. The
appointment of the Pentecost was to qualify the apostles by personal experience to be witnesses
for Christ. "Ye hall receive power, after that the Holy Ghost is come upon you and ye shall be
witnesses unto me both in Jerusalem and in all Judea," etc., Acts 1:8.
The direct testimony of the Holy Spirit is the safeguard of Christianity. "The Spirit himself
beareth witness with our spirit that we are the children of God," Rom. 8: 16. "God who knoweth
the hearts bare them witness, giving them the Holy Ghost," Acts 15: 9. "Now if any man have not
the spirit of Christ he is none of his," Rom. 8:9. "Now we have received, not the spirit of the
world, but the spirit which is of God, that we may know the things that are freely given to us of
God."
This direct and immediate witness or assurance given by the Holy Spirit, excludes doubt or
uncertainty as to our pardon and acceptance from God. It unites together the divine and the human
consciousness by faith in Christ. This assurance is the strongest possible that can be given of any
fact in religion, science or nature. It is intuitive, and if anything is infallible, it is. It is not an
inference, it is immediate self-consciousness, and the evidence of self-consciousness is infallible.
John Stuart Mill says: "Whatever is known to us by consciousness is known beyond the possibility
of doubt." John Wesley declares, "I judge it is impossible that this man (who has the witness of the
Spirit) should be deceived therein, as that God should lie."
Luther, Melancthon and many of the reformers, frequently and strongly asserted that every
believer is conscious of his own acceptance with God and that by a supernatural evidence. Sir
William Hamilton, a Presbyterian, declares: "Assurance, personal assurance, was long and
universally held in the Protestant communities to be the criterion and condition of true, saving
faith."
Religious experience is experimental and positive. "The kingdom of God is within you,"
Luke 17:21; "The kingdom of God is righteousness, peace and joy in the Holy Ghost," Rom. 14:17.
A knowledge of God and "the kingdom of God" is reported to our consciousness within the soul by
the Holy Spirit. God is within the Christian and is as near him as he is to himself. Communion and
fellowship with God implies this: "For ye are the temple of the living God, as God hath said, I
will dwell in them and walk in them," II Cor. 6:16. The Father, Son and Spirit comes into
fellowship and union with the Christian's spirit. This is not only a truth of revelation, but of
consciousness and positive experience.
This blessed assurance is being largely neglected, ignored or rejected in the churches and
multitudes of professed believers are living without the experience. Let it become general as it
ought to be and it would resurrect our class-meetings and love feasts and give the church
victorious power to bring lost men to Christ. Let the ministry of the church stand out clear in this
experience and their notions of evolution and higher criticism will fade away like the mist of the
morning. It will exclude all doubt as to the personality of God, or the divinity of Christ, or a
supernatural religious experience by the Holy Spirit and the inspired word.
Contents
11 -- SCRIPTURAL ASKING
"What things soever ye desire, when ye pray, believe that ye receive them, and ye shall
have them." Mark 11:24.
There has been some difference of opinion in regard to the meaning of this passage.
This passage does not teach that any blessing can be received independently of the
established conditions of its bestowment.
It does not teach that faith in the fact of receiving a blessing is the condition receiving it.
Such faith would involve the absurdity of believing it is done, and it will be done. The effort of
faith is not to embrace the fact of receiving a blessing, so as to make the belief that we receive the
condition on which we receive.
This passage does not teach that any are to believe they receive without a present, simple,
appropriating faith in the merits of Christ.
It does not teach that any are to believe they receive without reasonable and proper cause
for so doing. When a soul is dearly conscious of having complied with the terms of salvation,
God's promise and warrant render safe and proper the belief that He now accepts and saves.
"Believe that ye receive them" -- When? Just when you comply with the conditions; not
before you comply with them, and not after you have complied with them. You are not to believe
that you receive them after you have got them, on the one hand, or before you obtain them, on the
other.
"And ye shall receive them." When? Not before you believe, but just when you believe, not
have received, but that ye receive just now while you are believing. "According to your faith be it
unto you," is the established order of God; and evangelical believing and receiving are inseparably
joined together, and cannot be put asunder.
"Must I believe I receive the blessing just now, without evidence that I do receive it?" You
are by no means to believe without evidence; but the evidences upon which your faith is to rest for
the blessing now, are the promise, faithfulness, and certainty of God's word, and not your feelings
or imaginations, which may deceive you. You are to believe that you receive on the authority of
Jesus Christ, you, on your part, having complied with the divinely appointed conditions.
The faith that saves, that claims the promise, that relies and walks out on God's word, must
precede the consciousness or interior witness of possession. There can be no room for saving faith
after visible or tangible manifestations, or after the blessing is received. It is a matter of
knowledge then.
Mr. Fletcher says: "Beware of looking for any peace or joy previous to your believing, and
let this be uppermost in your mind."
You say: "I do not see and I do not feel any evidence that I receive the blessing." If you
have completely submitted to God, you are to believe, and have no right to doubt God's word
because of any absence of feeling. Your faith for salvation is not to rest upon sight or feeling. The
Bible says faith is evidence of things not seen. Faith in feeling, or in seeing, or in the witness of the
Spirit, does not save; but faith, simple, naked faith in the word of God, does.
Seeing, feeling, and possessing the evidences of salvation must be subsequent to its
reception. The blessing is conditioned on faith, and this faith must rest on the truth of God, as the
evidences of possessing the blessing cannot exist before the blessing is received. Dr. True says: "I
know of no way to obtain this salvation, but to follow the exact directions given: 'Believe that ye
receive, and you shall have.' " Again he says: "You need not be afraid to believe that you receive
while you pray; for, according to the testimony of thousands, you will thereupon receive the direct
witness of the Spirit. This is what you have hoped to receive first, in order to believe; but it
comes, if it comes at all, as the confirmation of your faith."
We can obtain salvation only by believing and trusting God. And an evangelical belief and
trust in God can be exercised only in connection with complete submission to him.
Men are prone to live by sense rather than by faith, and are inclined to trust every thing and
every body, but God. This passage teaches the great and important duty of purely trusting and
believing God.
Contents
12 -- HOLINESS IN THE LIFE
A holy life can emanate only from a holy heart, and a holy heart renders a holy life natural,
easy and practicable. Purity of heart can be secured only by the cleansing blood and power of
Christ; and it can be retained only by the pervading and keeping power of the Holy Spirit. The
heart was made to flow through and pervade all our activities, and hence a holy life is the
legitimate fruit or outcome of purity of heart.
A holy life includes abstinence from all wrong doing, and the doing all things pleasing to
God. Its root principle is the spirit of obedience in entire consecration to God. A holy life involves
several essential items:
1. It implies the seeking to know, as far as possible, the will of God; to study the Bible to
learn His will, and to spend all necessary time in prayer for wisdom and guidance.
2. It implies that as far as possible, according to our best knowledge, we devote every
power and faculty to the accomplishment of those objects which we believe God requires us to
promote. Holy living requires a supreme regard to the will of God in all things.
3. It carries with it, as far as possible, a right estimate of the relative importance of things
-- spiritual and physical, temporal and eternal; our own interests and other's interests; and that we
give attention to things according to their perceived value. Holiness is harmony with truth and
wisdom, and a life of holiness expands our powers, helps our infirmities, regulates our passions
propensities and habits, and conforms in all things to the perceived will of God.
4. Living holiness includes not only supreme love to God, but equal and impartial love to
our fellowmen. Our neighbor's interests must be regarded as of equal value with our own, so that
we respect their rights as we do our own; their rights of property, their comfort, convenience,
reputation and happiness, their improvement and salvation. With a holy man, if there be a failure in
these respects, it is through mistake and not of design, and is only occasional and not habitual.
5. Holy living implies not only right activities, but right feelings toward God and man. A
pure heart excludes all wrong feelings, and though our sensibility is not voluntary, yet when under
the gracious power of the Holy Spirit we will possess such emotions of the sensibility as are
proper in our relations to God and our fellows. There will be feelings of gratitude, love and
complacency toward God, and feelings of sympathy, compassion, forbearance and brotherly love
toward men.
All the emotions and feelings of a holy life are such as naturally exist in connection. with
the entire consecration of every faculty and energy to God. The pure heart carries the whole train
of its affectional nature to God and humanity. One of the special works of the Holy Spirit is to
bless, refresh and regulate the human sensibility. A holy man will not only act right but will feel
right. Human feelings partake of moral quality, and as such are instruments of righteousness or of
unrighteousness.
6. Holy living includes a conscience void of offense toward God and toward man. A
constant aim to please God, with the best possible effort to do it, is all that God requires. The man
who does all he can to please God, by the grace of God, is a holy man. We are obliged to do only
what we can do, by the help of the Holy Spirit, and are not under obligation to do what we have no
power to do. It is a self-evident truth that obligation can extend no further than ability. He who
does all he has ability (both natural and gracious) to do, does all that God requires. It should not
be forgotten that God will supplement human weakness by His most gracious ability, thus enabling
all who seek His aid to do all His good pleasure. St. Paul says: "I can do all things through Christ
which strengtheneth me."
Contents
13 -- PERFECTION
Sanctification, holiness and perfection are to some extent synonyms. They have shades of
difference, but they are so slight as not to exclude their use as alternates to avoid tautology.
Unsanctified humanity very generally possess a deep-seated prejudice against the term
"perfection," when asserted of Christian character. When this term is used respecting anything but
fully sanctified humanity, it is understood and generally approved. The inspired Word of God,
which deals with things as they are and calls them by right names, uses perfection and its
equivalents more frequently than any other term respecting Christian character and experience. The
word perfection and its relatives occur one hundred and one times in the Scriptures. In over fifty of
these instances it is asserted of human character under the operations of grace.
Perfection is simply completeness. It may be regarding things physical, intellectual, or
moral. In the sense of completeness it is used almost universally, and no one objects to it. No one
thinks of attaching absoluteness to it, nor do people find any difficulty in understanding it Who ever
heard it objected to, except in regard to God's saints?
Every created thing has its normal or necessary limits, while the uncreated God alone has
absolute or unlimited perfection. There is a gradation which belongs to all the works of God, and
there must be various sorts and degrees of perfection appropriate to each realm of being. Every
creature of God may be perfect after its kind, and according to its nature and degree, and this term
is just as legitimate respecting the lower grades as the higher.
We say a plant or tree is perfect when it has neither deficiency nor redundancy; having no
defect in root, stem, leaf or flower. It possesses all that belongs to its sphere as a tree or plant. It
may be smaller or larger, younger or older than some other tree or plant. It is complete in the sense
of possessing all that is essential to it, or that belongs to it.
Angels are perfect according to their nature and capacity. They are perfect as angels, but
are imperfect as compared with the absolute perfection of God. Christian perfection is graded
according to the sphere and capacity of a man. When a Christian is complete according to his
sphere of being and the dispensation in which he lives, he is a perfect Christian.
Let it be remembered God measures responsibility according to what a man hath, and not
according to what he hath not. When this term is applied to Christians, as in all other cases, it is to
be understood to mean a relative and modified perfection, according to the capacity, possibilities
and facts of each individual case. Where much is given much is required. There is perfection in
things small as well as in things great.
Fallen man, regenerated and fully sanctified, has his sphere in the mediatorial economy;
and whatever that is is his perfection, and is Christian perfection. This in every case is a fullness
of love, pure love in a purified soul. It is easy to see that this much abused term, when used
respecting sanctified believers, is to be viewed in a restricted sense, and modified by the object to
which it refers, the same as in other cases. In the nature of things the term implies limitations,
except when applied to the unlimited God.
We notice that those who reject the use of this term, in respect to Christian character, affix
to the word but one single idea, and that of absoluteness, implying absolute perfection. The error
of applying absolute perfection to this Bible word, is very common with the opponents of Christian
Perfection.
The Holy Ghost has employed this word, and it does not indicate humility to question the
wisdom of its use. It is pushed into the foreground in Bible terminology, and it is folly to either
reject the term or the blessed experience and life it expresses. Our Lord Jesus is a perfect and
almighty Savior, and he can make his children perfect Christians. He can "save to the uttermost,"
and it is our duty and privilege to be saved from all sin and all sinfulness; from all guilt by a full
pardon; from the dominion of sin by the power of the Holy Ghost; from all the pollution and the
disposition to sin by the cleansing blood of Christ. It is herein that our love is made perfect, and
we are enabled to love God with all our hearts and our neighbors as ourselves. Let as many as are
perfect be thus minded.
Contents
14 -- THE TURPITUDE OF SIN
Much of modern preaching is remiss in not presenting more of the nature, the turpitude and
results of sin, and the necessity of salvation from it. Salvation is freedom from sin and its
consequences. Jesus Christ came into the world to save sinners, and sinners are saved, only as they
are saved from sin.
I have not written in respect to original sin; the corruption or infection of human nature
result of actual sin, but of sin as acts of disobedience.
Nearly all systems of unbelief minify sin, and regard it as a trivial matter and treat it
accordingly. Men are usually governed by their views of things, and act in harmony with their
opinion. "As a man thinketh so is he."
Sin, every sin, properly speaking is a violation or transgression of the law of God, by
either commission or omission. This law is His written or unwritten will, a transcript of His mind,
and the standard of moral rectitude in the universe. As such, it is perfect, impartial, just, necessary
and divine. The law is holy and the commandment holy, just and good, and was ordained unto life.
This law is the determination of all the moral attributes of God's nature, it emanates from the
fountain of infinite wisdom, goodness, holiness and justice. Sin violates the demands of all these,
and must be unwise, unholy and unjust.
It is an act of rebellion against God as the Ruler and Father of the human race; an act of the
will of the creature, against the Creator. As such, it is against infinite wisdom, infinite justice,
holiness and goodness. God says: "All souls are mine," and His right to govern all he creates and
preserves is absolute. Sin despises the power and authority which forbids it. God is almighty, and
He is our Law-giver and Judge. He is such by inherent right, and not by delegated right or power.
He forbids sin and every act of sin despises the Almighty power which forbids it. The sinner
refuses to respect the authority of God and His rightful claim as Law-giver and Judge. He
practically challenges God to exert His power, and has no more respect for God's power, than if
He had none.
Sin not only rejects divine authority, but it brings a curse and works ruin, not only to the
sinner himself, but to all affected by it. While "the law was ordained unto life," sin changes that
which tends to life, so that it is made death to the sinner. Violated law kills. Sin is such a ruinous,
deadly evil, it turns the ministries of life into death. "The soul that sinneth, it shall die." "The
wages of sin is death." "And sin when it is finished bringeth forth death." Life and death stand
opposed to each other. The spiritual death o the soul signifies all the effects of sin, and includes
the displeasure and curse of God; while spiritual life involves all the happiness and well being of
existence, with the favor and blessing of God.
The vileness and detestable character of sin is seen in that it is an act of the basest
ingratitude. Ingratitude is an odious and unnatural trait of character and many break friendship for
life by it. The greater the goodness bestowed and the favors received, the baser the ingratitude.
God is our Creator, our Father, our Preserver and Redeemer, and His bounties cannot be
numbered. They exceed our comprehension.
Looking upon ungrateful mankind, God exclaims in amazement: "Hear, O heavens, and give
ear, O earth; I have nourished and brought up children, and they have rebelled against me. The ox
knoweth his owner and the ass his master's crib ... but my people do not consider." "A son
honoreth his father, but if I be a Father where is mine honor?"
God infinitely abhors sin, it is "that abominable thing," which His soul hates; and which is
the most hateful, offensive, and ruinous thing in the world. The sinner stabs the hand that created,
sustains and blesses him, and evinces an ingratitude as black as hell.
Sin is a practical rejection of God's mercy. Mercy is a disposition to pardon crime, and the
sinner under the guilt of violated law, must have mercy or perish. While he is condemned and
exposed to the curse of God, through the atonement mercy is provided and offered; but sin rejects
and insults the God of mercy and crucifies the Son of God afresh. This is done while without the
mercy, which sin rejects, he must perish forever. It is in view of this aspect of sin that our Lord
asks: "How can ye being evil, escape the damnation of hell?" Sin is moral suicide. "He that sinneth
against God wrongeth his own soul."
Sin involves enormous guilt as a violation of obligation. The guilt or turpitude of an action
is equal to the amount of obligation violated. Our obligations to God may be estimated in several
ways. They must be equal to our dependence upon Him; but our dependence upon Him is absolute
and entire, and always has been, is now and eternally will be. "In Him we live, and move and have
our being." "By Him all thins exist," and as John Wesley says, "Without his preserving power and
hand all things would sink into its primitive nothing." His claims upon our obedience, must be
equal to this dependence.
Again, our obligations to God, are equal to the blessings we receive from Him. God is a
fountain of infinite benevolence to the universe and is the source and author of all blessings. His
beneficence is infinite, and the blessings bestowed upon us are beyond our computation or
comprehension. They include all the good we ever have had, or now have, or ever will have. What
then must be the extent of our obligations to the infinite Giver of all blessings?
The demerit of sin is in proportion to the dignity and character of God insulted by sin.
"How much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot
the Son of God, and hath done despite to the spirit of grace."
The inherent malignity of sin is seen in this treatment of God, who is blasphemed,
slandered, and insulted by the profane and atheistic of all classes. It denies His existence, it
reviles His character, it spurns His authority and disobeys His laws. If we were treated as God is
treated we could not find words to express our abhorrence and detestation of such conduct
The enormity of sin and the exceeding sinfulness of sin is seen in its self-perpetuating
power -- it is infectious, increasing in nature, and paralyzing in power all virtuous principles. It
fixes habits of vice and makes wrong doing easy and natural, and renders a perpetual course of
wickedness more and more certain. It quickens the susceptibility to temptation, it tends to
overthrow all government and bring the authority of God into contempt. All sin, which is
lawlessness, tends to universal lawlessness. In a word, sin tends to universal damnation.
The evil and wickedness of sin appear also in the manner in which God regards and treats
it. If we turn to His word, we read: "O, do not this abominable thing which I hate." "The way of the
wicked is an abomination to the Lord." The whole Bible is against sin, and its grand object is to
lead men to avoid it and save them from it.
Look at His threatenings: "The wrath of God is revealed from heaven against all
ungodliness and unrighteousness of men." "The Lord is angry with the wicked every day." "The
wicked shall be turned into hell with all the nations which forget God." "Tribulation and anguish,
indignation and wrath upon every soul of man that doeth evil." If sin is a trifle and not a deadly,
fearful wrong, why does God thus threaten the sinner?
The way He regards sin is seen in His works and in His treatment of sinners. The whole
history of divine providence is a war against sin. He spared not the angels that sinned. He drove
Adam and Eve out of Eden because they sinned, and their sin has changed the whole current of
human nature for six thousand years, and corrupted the whole race. Because of sin, as the whole
race had corrupted its way, God destroyed the world with a flood. He sent fire from heaven and
burned the cities of the plain because of their sins. He opened the ground and swallowed up
thousands of His chosen people because they sinned. He has put the seal of His displeasure upon
all the leading sins of wicked men, and hates sin now as much as He ever did.
It should not be forgotten that He is as much displeased with lying now as when He killed
Ananias and Sapphira for lying. He is as much offended with Sabbath breaking as when He
ordered men stoned to death for Sabbath desecration. He is as angry today with murder as when
He put the mark on Cain and sent him out a vagabond in all the earth. He is as much opposed to
covetousness as He was when He opened the ground and swallowed up Achan and his whole
family. Licentiousness is just as offensive to Him as it was when He burnt Sodom. Disobedience
was no more sinful when God killed Lot's wife than it is now. Unbelief is as ruinous as it was
when Christ said: "He that believeth not shall be damned," or when the ten unbelieving spies were
struck dead for their unbelief.
The same is true of pride -- which is as hateful to God as when He smote Herod because of
his pride. Well may the apostle declare: "It is a fearful thing to fall into the hands of the living
God." Why all this, if sin is not exceeding sinful, and the foe of God and of man? It is the cause of
all the evil in our world. It has ruined and degraded humanity, and what remains of our race that is
praiseworthy are only the broken pillars of a once beautiful fabric. The corrupting power of sin
has made man's desires sensual, his will perverse, his understanding dark, his conscience seared,
his memory treacherous, and so alienated his affections that he is estranged from God, and his
nature is degraded and fallen.
All our diseases and ailments and sufferings are the results of sin, actual or original, direct
or indirect. This is true physically, intellectually and morally. It is inseparably connected with, and
is the essence of all treachery, deception, cruelty, fear, fraud, oppression, murder and death. It has
made our world a vale of tears and a field of blood.
We see why sin justly exposes to the wrath of God, as each sin combines all this violation
of law, rejection of mercy, contempt of power, violation of obligations, base ingratitude and
human degradation and ruin. It offers the greatest insult that can be made to the majesty of the great
and glorious God, and is evil and only evil, root and branch, bud, blossom and fruit, a ruinous and
abominable thing which has kindled a fire in God's "anger which shall burn forever."
Contents
15 -- SINS OF OMISSION
Theological writers usually classify sins into those of commission and those of omission;
meaning, by the former, overt acts of transgression, or the doing what should not be done; and by
the latter, not doing what we ought to do, and not being what we ought to be.
This distinction stands related to a corresponding distinction in the moral law; since this
both enjoins and forbids -- requires some things to be done, and forbids the doing of certain other
things. Neglect to obey its requisitions is a sin of omission; doing what it prohibits is a sin of
commission.
Each of these classes of sin includes an internal state of mind, even when it results in no
corresponding conduct, as well as our external doings or failures to do. Indeed, the only real sin is
in the mind; and it may be manifested externally in natural development, or it may not be. In the
latter case, it is none the less sin.
Most, if not all men commit more sins of omission than of commission; and in many cases
the sins of omission are the more aggravated. There cannot be a more grievous sin, than not loving
God; and there cannot be one more certainly, terribly and justly damning than not accepting Christ
as a Savior.
In Matt. xxv., Christ represents the wicked at the final judgment as doomed to hell because
they had not ministered to him in the person of the hungry, the thirsty, the stranger, the naked, the
sick and the imprisoned.
It was not what they had done, that made and evinced their character, but what they had not
done. They had not shown love to him, nor to his suffering friends. They evinced that they neither
loved God nor man. Hence their righteous doom among the enemies of all good.
What a lesson the Savior here presents by this heart-searching representation! Oh! let us
each examine, and see how our account stands of things not done, -- the hungry not fed, the naked
not clothed, the sick not visited, and the poor and needy not ministered unto.
There is a vast amount of self-deception among sinners and many professed Christians, the
result, in a great measure, of not considering this aspect of sin.
Multitudes, all about us, have no just sense of their own moral turpitude. Why? Because
they make no account of sins of omission. They do not look at the law of God, requiring them to
love God supremely, and their fellowmen as themselves; and hence they see not their chief guilt.
As to sins of commission, they find themselves by no means among the most scandalous sinners of
the race. Hence, the ruinous estimate of themselves, which deludes their guilty souls.
Then, what a dense throng of merely nominal Christians, whose outward Christianity is at
least so fair as to subject them to no church discipline or censure; but oh! the things not done, -- the
fervent prayers not offered; the crosses not borne; the self-denial and sacrifice for Christ not made;
the daily efforts to save souls not put forth; the thousand nameless testimonies of love to Christ,
which burst forth at countless points where that love really burns within, which are not given.
How will these deeds and duties not done rise up at last and testify against these professors
in that day, when God shall judge the world in righteousness, by Jesus Christ, and put an end to
every hope that is not eternal!
The precious doctrine of entire sanctification by no means overlooks sins of omission. On
the contrary, it seeks to set the heart right, and bring it into the permanent attitude of loving God
supremely and our fellow-beings impartially.
Perfect love, as required in the Bible, is that very state in which the inner spirit worships
God, and loves its neighbor as itself.
Contents
16 -- DEATH DOES NOT SANCTIFY THE SOUL
Practically, multitudes in the church say they expect to be sanctified by the death of the
body. They may not proclaim it in words, but their actions speak plainly. The greater part of
professed Christians defer their full salvation until death, while death itself has no more with their
sanctification than with their pardon or justification. This mistaken idea is fruitful of nothing but
evil, and millions are being deluded by it. All through the church are multitudes who are not
entirely sanctified, and are looking forward to death for the completion of the work and their
fitness for heaven. They are neglecting present duty and privilege, and presuming on a ruinous
fallacy. The Bible nowhere states or even intimates that death sanctified the soul. It nowhere
encourages Christians to look to death, or to rely upon it, for a completion of the gracious work
commenced in their heart at regeneration. Where do we find the least intimation that Christ and the
Apostles placed any reliance upon death for Christian sanctification? I repeat, where?
While the sacred writers speak often of the means, the agencies, and the time of
sanctification, they never name death as either its means, its agent or its time. Will those who are
deferring their complete sanctification until death note this most ominous fact? If death sanctifies
the soul, or finishes the work of sanctification already begun, then it, at least, is partially our
savior; and the effect of sin (for "death is by sin") becomes the means of finally destroying it -- that
is, the effect of a cause can react upon its cause and destroy it. This would be a philosophical
absurdity.
Death, in its very nature and circumstances, is entirely unpropitious for the work of
sanctification. If, as the Bible teaches, sanctification involves human agency, the free intelligent
action of the mind, "sanctified by faith," "through the truth," death is no time for such a process in
cleansing the soul. Weakness and distraction of mind are the ordinary accompaniments of physical
dissolution, and unfit it for calm and intelligent action. If death sanctifies the soul then the work is
removed from the ground of moral agency, and the Christian has no responsibility in the matter.
This would nullify all the precepts requiring human agency in obtaining personal holiness. That we
have a personal responsibility in curing our entire sanctification, is as clear as that we have
responsibility in our justification or partial sanctification.
In so far as we can see, there is not a shadow of evidence that dissolving the connection
between the soul and body will produce any effect upon the character, or moral condition of the
soul. The change produced by death is in our physical state and mode of being, and a mere
physical change of state, cannot relieve the soul of its depravity, which is developed in its pride,
unbelief, selfishness, corrupt lusts and sinward inclination. Sanctification is change of character,
and change of character involves human agency, and is God's work, is by grace, through faith and
moral means.
Many appear to hold the old pagan dogma that the body is the seat of sin, and that depravity
pertains only to the body, and when the body dies, as the soul leaves the body it will be free from
depravity. That the body has suffered by the fall and is degenerated and possessed of deranged
appetites and propensities, making it an "instrument of unrighteousness," is admitted; but Christian
sanctification has less regard to the body than the soul, which is the seat of inbred sin. The carnal
mind, anger, covetousness, impatience, hatred and all filthiness of the spirit, belong to the soul and
not to the body. The death of the body makes no moral change in the soul.
"In the place where the tree falleth, there it shall be," for "He that is unjust, let him be
unjust still; and he that is filthy, let him be filthy still; and he that is righteous, let him be righteous
still; and he that is holy, let him be holy still."
Contents
17 -- CONSCIENCE AND DUTY
It is not wise to always make our feelings a guide in deciding our duty. Impressions are
made upon our minds by various agencies and objects, and they are not always safe to follow. In
many instances they have led to great blunders, and sometimes to rank fanaticism.
"I felt it my duty to do thus and thus," has been often presented as an excuse for doing what
has not been in harmony with either enlightened reason or the Word of God. When our feelings
prompt us to do what is unsustained by reason, or the law of love and the Word of God, they
should not be followed. The more nearly the soul presses to Christ, and seeks divine light and
guidance, the more clearly the law of love and the Word of God will shine upon the mind, and the
less likely the soul to go astray.
There are several rules of action which we think are always safe. When our convictions of
duty are strong and clear, and are in harmony with our best judgment, the Word of God, and the
law of love, we should always follow them. To follow such convictions, though they may not
involve perfect wisdom, is right and safe. Humanity is not required to have perfect wisdom, but is
required to do its best, to know its duty, and possess right convictions, and then be governed by
them.
A mere impulse of feeling that a given course is duty, is not itself a rule to guide us, and
should be sifted and tried by the Word of God and our enlightened judgment. God has given us the
Bible, the illuminating Spirit, and our reason to guide us in the path of duty. He does not require us
to do unreasonable things that contravene our judgment. The illumination and guidance of the Holy
Spirit is always in harmony with the dictates of a godly judgment, with what is right and wise and
best and duty, in view of all known facts and circumstances, and what is in harmony with the
Bible. Reason is given us to exercise, in the light of the Bible and the Holy Spirit, in deciding our
duty.
Impulses sometimes are from Satan. In this world we are subject to more or less Satanic
influence. Dr. Payson tells us he sometimes felt a strong impulse to do, and do, and do, which was
opposed to his cool judgment; and which, in yielding to, nearly killed him by overdoing, as he at
first took the impulse to be from God. At last he concluded it was not like God to overwork His
servants, and very like the devil to kill them by overwork.
Contents
18 -- A BAPTISM OF LOVE
Love to God and to man is the dominating idea of the Christian religion. It is the controlling
power in all true piety, and without it the Christian profession is as "sounding brass and a tinkling
cymbal." Love is the inspiration and ruling influence in all acceptable devotion. While salvation is
many-sided, this is the "central idea" and the principal thing. There is submission, adoration,
illumination, regeneration, adoption, faith and hope; but love has the preeminence. "Above all
these things put on love, which is the bond of perfectness."
In personal salvation nothing can be a substitute for love, as it is the distinguishing feature
of the Christian life. "Love is the fulfilling (the substance and fulfillment) of the law." It is the root
principle of all evangelical obedience; and he who loves God with all his heart will obey Him
with all his power.
Love to God and evangelical obedience are inseparable. This is stated in a variety of
ways: "And this is love, that we walk after His commandments." "For this is the love of God, that
we keep His commandments." "He that hath My commandments, and keepeth them, he it is that
loveth Me." "Whoso keepeth His words, in him verily is the love of God perfected."
"Pure love reigning alone in the heart," Mr. Wesley said, "is the whole of Christian
perfection." "Now the end of the commandment is charity (love) out of a pure heart."
This love is the godly disposition of the pious heart. The realm of its operation is the
whole soul, mind, and heart, subordinating everything to itself. It abides with the Christian, and
becomes interwoven with his whole life. It is not an occasional impulse, but is to abide and
pervade all his activities. Possessed in its fullness, it is a soul-filling, soul-controlling, and
life-directing power -- the supreme element in the life and conduct. Entire sanctification involves
the fullness of this love, a disposition and abiding state of complete devotion to God.
This love is begotten or imparted by the Holy Spirit, and hence is received by a baptism.
"The love of God is shed abroad in our hearts by the Holy Spirit which is given unto us." The
blessed Holy Ghost is the efficient agent in the whole work of personal salvation, whether it be
conviction, illumination, regeneration, or purification. After the work of salvation has been
wrought, and after the heart is fully cleansed from all pollution, the influences of the Holy Spirit
are needed to keep the living flame of love burning in our hearts.
This baptism of the Spirit of Christ and of love is usually preceded by self-abasement,
spiritual poverty, and a distressing sense of spiritual deficiency. When the soul is humbled before
God. emptied of self, and hungers and thirsts after righteousness, it will be filled with love to God
and humanity.
How this is needed in these days of trial, danger, and responsibility! How it would relieve
all disturbing collisions, nervous irritability, and sectarian distrust in the Church! It is like Christ
and heaven to have the soul full of love. O, when shall a full baptism of Christian love pervade the
whole Church? What mighty revivals would break out in our places -of worship! How sectarian
antipathies would melt away! Such a baptism would blend all who truly love the Savior into the
most tender Christian sympathy, and difficulties between brethren would be happily adjusted.
O, for a general baptism of love, to fill with peace and bless the Church of God!
Contents
19 -- THE REST OF FAITH
"For we which have believed do enter into rest." Heb. 4:3.
We read in the Scriptures, "A rest remaineth for the people of God." Christ said, "I will
give you rest," and "ye shall find rest unto your souls." "The work of righteousness (says the
Prophet) shall be peace, and the effect of righteousness, quietness and assurance forever." This
soul-rest of a believer commences here, and now, and will be consummated in eternity. Sin is a
disturbing element. "There is no peace saith my God to the wicked." Unregenerate humanity is like
"the troubled sea." Our Lord came into the world as the "Prince of Peace." He was heralded with
the joyous acclaim, "Peace on earth and good will to men." "Being justified by faith, we have
peace with God." "Peace in believing." "My peace I give unto you." We inquire:--
I. WHAT IS THIS SOUL REST?
1. It is not a state in which we do not sympathize with the joys and sorrows of others. The
more fully saved and perfect the soul-rest, the more intense and active are all legitimate
sympathies of the soul.
2. It is not a state of exemption from physical, or mental suffering -- "The servant is not
above his Lord." This rest is, however, a source of comfort and alleviation in the sufferings of life.
3. It is not a rest of inaction, or a state of inglorious ease. It is not stagnation or death, but
life. Life and action are inseparable. The earth rests on its orbit, and yet moves with inconceivable
velocity out of its orbit it would be disordered, restless and ruined.
4. This soul-rest, in the justified and regenerate, is a state of freedom from the reigning
power of sin. The minimum of salvation is salvation from sinning. "We know that whosoever is
born of God sinneth not." "Whosoever is born of God, doth not commit sin; for his seed remaineth
in him, and he cannot sin because he is born of God." "For sin shall not have dominion over you."
"Whosoever abideth in Him sinneth not." These Scriptures teach that to be born again and savingly
united to Christ, is incompatible with present actual sinning. All truly regenerate people have no
disposition to sin; their controlling disposition has been changed, and they are inclined and
disposed to love and obey God. Some of the rudiments of the old carnal disposition may remain in
those not entirely sanctified, but the power of sin has been so broken, that the predominant
disposition of the soul has been changed, and Christ's spirit rules in the heart.
5. In those fully saved it is a state of rest from all the jarring discords of indwelling sin.
The disturbing elements having been removed, all internal conflict ceases. The soul has peace with
itself and in itself. "The peace of God rules in the heart.
6. This rest is a state of sanctified adjustment of all the powers and affections of the soul.
There is divine order and internal harmony. All conflict between the will and the conscience and
affections has ceased. "The peace of God, which passeth all understanding" (or as Dean Alford
has it "surpasseth all understanding"), "shall keep your hearts and minds through Christ Jesus." It is
a pure tranquillity of spirit.
7. It is a gracious soul-rest from the former servitude to its old propensities. Carnal nature,
"the body of sin," having been destroyed, there is freedom from all the clamoring "lusts of the
flesh." "But ye are not in the flesh, but in the Spirit; if so be the Spirit of God dwell in you."
8. This rest is one of blissful assurance. All doubt or uncertainty respecting the divine
favor or the soul's salvation is excluded. "Perfect love casts out fear." "He that feareth is not made
perfect in love." "The work of righteousness shall be peace, and the effect of righteousness,
quietness and assurance forever." "Thou shalt keep him in perfect peace whose mind is stayed on
Thee, because he trusteth in Thee."
9. This soul-rest is one of permanent assurance in respect to all our interests, temporal and
eternal. If a blind son can trust his mother to prepare his food with out the least fear of her
poisoning him, or trust a father to lead him with as much confidence as the best eyes could inspire,
may not the child of God trust the infinite love, power and wisdom of Christ? If a mother, father,
wife or husband can be trusted without a disturbing doubt, may not a Christian rest in perfect
repose upon the bosom of the God of truth and love?
10. This soul-rest is a state of full satisfaction in God as the changeless center of moral
gravitation. "This God is my God forever and ever." The soul's chief good, "Whom have I in
heaven but thee?" When our blessed Savior stood up and cried on the last great day of the feast: "If
any man thirst, let Him come unto me and drink," He called upon all men to drink at the fountain of
his own boundless felicity. He desires His children to enjoy what He enjoys. "My peace I give
unto you." A peace like the ocean's depth, far beneath all storms and forever undisturbed. "These
things have I spoken unto you, that my joy might remain in you, and that your joy might be full."
This completes the climax. Christ's peace is full of mighty love and power. It was his last, his best,
and his dying legacy to believers. "We which have believed do enter into rest."
This rest, or peace, cannot be perfect in the soul until all the discordant elements of
indwelling sin are cleansed from the heart. Perfect purity precedes perfect peace. Perfect
submission precedes perfect soul rest. Perfect love excludes all evil tempers. The fullness of the
Spirit secures a subdued and regulated sensibility. "The fruit of the Spirit is love, joy, peace,
longsuffering, gentleness, goodness, faith, meekness, temperance." Every believer is under
obligation to God, to himself, and to the world to fully believe and enter into this rest without
delay.
Contents
20 -- DIVINE VISITATIONS
We have heard of "angels' visits." Though we have had no experience in this regard, yet we
can easily conceive somewhat of what they are. What an era in our existence would such a
visitation be! It would doubtless make us wiser and better during the remainder of our life.
But what must it be to have a visit from God! Who of us has had this experience? Who can
tell what it is? There are some who have had this experience -- "Thou visitest him." Those who
have had these divine visitations can tell us something, though they cannot tell us all about them.
In such visitations, there is certainly a direct intercommunion of mind with mind, between
the creature and God, of which the soul is just as conscious, as it is of its own operations. It is
clear, from the Bible and from experience, that the soul may have certain and distinct
apprehensions of the presence and manifestation of God. It is one thing for the soul to have
apprehension that it is the constant object of omnific inspection, and a very different thing to have
the high and lofty "One that inhabiteth eternity," descend to visit us in direct intercommunion with
our minds -- to be the conscious subjects of His blessed presence and communion. "I will draw
nigh unto you." "Ye shall seek me and find me." "I will manifest myself unto you."
The effect of such divine visitations, is the most precious conceivable. In such the cup of
blessedness is full. The river of life rises in the soul and bears it onward into an ocean of peace
and blessedness where it finds neither shore nor bottom.
These visits have a transforming power upon the heart and character. New life and vigor
are at once diffused throughout the soul. After these visits the mind has a sense of God's presence,
and a realization of His truth and faithfulness, and such an assurance of His love as it never had
before.
Reader, should your soul receive one such visitation you would be a new man the
remainder of your earthly pilgrimage. In that visit you would learn more of God than you ever
learned before; and your sense of His presence and perfections, and of the infinite fullness of His
grace and love would become much more distinct and vivid.
You will then realize an entirely new relation to God in prayer. Then prayer to you will not
be speaking to an impalpable, imaginary being, but to an omnipresent mind. You will know what it
is to "speak to God face to face," and to plead with Him with an importunity, which His presence
and grace alone can inspire. Then you will have "power with God," and His promises will be all
"yea and amen in Christ Jesus."
The Bible will then become to you a new book. In reading it will seem the voice of God to
your soul. It will become spirit and life, and a medium of communion with Him, in which you will
behold, as in a glass, His image and glory.
Such visitations break the charm of this world, they spoil earthly pleasures by fixing the
soul's supreme delight on Christ and heavenly things. Christ becomes to the soul, "the rose of
Sharon," "the lily of the valley," "the king in his beauty," "the brightness of the Father's glory," "the
chief among ten thousand," and "the One altogether lovely." These visitations secure a religious
standpoint, where the charming glories of "Immanuel, God with us," are poured upon the soul.
Such are some of the results of these divine visitations. If the reader asks, "On what
conditions God will condescend to visit me?" we answer, "You must be humble and contrite in
spirit, and tremble at the word of God." God must be sought with all the heart. With deep penitence
and contrition for past transgressions, you must humble yourself before God, and by consecration
and faith descend into the fountain of cleansing opened at Jerusalem 'for sin and uncleanness," and
there become "pure in heart." Then reader you will "see God." Then God will visit you. Then the
Father will love you; He and Christ will come and make their abode with you.
Will you take this subject to your closet, and there think upon it, and pray over it in the
presence of Him who is "mindful of the sons of men and visits them?" When He abides with you,
and you continue in His love, "God will become your everlasting light, and the days of your
mourning will be ended."
Contents
21 -- WALKING ALONE WITH JESUS
It is comparatively an easy thing to be a Christian when the multitude bow in adoration at
Jesus' feet, and it requires no great energy of spirit to consent to be identified with the followers of
Christ, when the multitude follow, crying, "Hosanna to the Son of David." It was a very pleasant
thing to be a disciple amid the beaming glories of the Mount of Transfiguration. But when we are
required to follow Jesus, "without the camp, bearing the reproach," when the most of the world
seem to have turned against him, that is quite another thing.
Almost any one can live religion in a time of general revival, when multitudes are rallying
to the cross, and one seems almost irresistibly wafted along by the breath of prayer, and the burst
of praise; but when the searching, trying, sifting time is come, it requires grace and nerve and
sterling worth to stand the fire.
How pure and free the moral atmosphere that blows in gales of grace over our "feasts of
tabernacles" in the leafy grove? How easy then to throw off all restraint, and with hearts refreshed
and gladdened by showers of redeeming mercy, to worship God. Oft have we felt to exclaim, as
we have mingled in these hallowed associations
"My willing soul would stay,
In such a frame as this,
And sit and sing herself away,
To everlasting bliss."
But these seasons do not always continue, a few brief days and the hundreds of happy faces
that greet us are scattered far and wide. We must go out to grapple with stern realities. Difficulties
soon loom in fearful array, testing our utmost fortitude and grace. We meet with little sympathy
from the wicked world or from a faithless Church. The masses have no eyes to see the true
beauties and importance of spiritual thing no heart to appreciate the workings of the Holy Ghost.
If in the fullness of our hearts, we seek to magnify the "riches of grace" by testifying how
freely "the blood cleanseth," we may not expect universal credence in our testimony, nor universal
sympathy with our position. Suspicious glances, and half suppressed (if not loudly proclaimed)
opinions about "high professions," will indicate the popular sentiment, and teach us that there is
something more than imagination in the idea of standing alone with Jesus.
We are social beings; and we easily see the tendency to mutual dependence in an unlawful
degree. There is an important sense in which every disciple must stand and fight, and fall alone.
The stupendous destinies of our immortal existence hang trembling over the decisions of our own
individual will. Alone we must pass the shady valley of the tomb, and alone go up to receive the
changeless sentence of our final Judge. God and our solitary souls will be the only parties.
We must walk alone with Jesus, and though human friendships should all be sundered, and
the millions of earth should constitute one unbroken line of opposition, hurling the darts of hellish
hate, and pouring out the bitterest anathemas on our heads, we are to walk alone with Jesus, and
"smile at Satan's rage."
There is such a thing as being weaned from this delusive world, and shut up with God.
Human sympathy may be sweetly soothing to our aching hearts, but it can never meet the deepest
wants of our nature. In a very deep and peculiar sense we must be saved from each other and walk
alone with Jesus.
Contents
22 -- THE CHRISTIAN PASTOR'S RESPONSIBILITIES
When a people receive a man who has been set apart to preach the gospel, and make him
their spiritual watchman, placing him in their midst as a sentinel against impending danger, they lay
on him solemn responsibilities. These responsibilities God lays upon every pastor, who, by his
Providence and Spirit, he calls into any field of pastoral labor.
The spiritual pastor assumes the care of souls. The thousand influences which must affect
their moral state he must study. He must know his people -- not their names only, or their general
character, or their place and weight in the social world, but he must know their moral state and
history, and everything that affects their spiritual life and progress; else, how can he give each a
portion in due season. How else can he be their spiritual guide?
Of the hundreds who constitute his charge, many are in youth, and he has the responsibility
of guarding the influences under which their characters are formed for life and for eternity. The
influences they exert upon each other -- which help to develop their characters, and have much to
do therewith -- he must not sleep over.
A large number are more advanced in life, but are still in their sins. All the Sabbaths and
sermons they have enjoyed; all the afflictions and all the mercies, and all the revivals they have
passed through, have hitherto failed to subdue their hearts. They are only the more hardened. How
often will the faithful pastor ponder their cases one by one, and ask himself what new means can
he employ, or what new effort can he put forth by which lie may hope to reach each man's heart
and conscience and save his soul.
There will be some in the bosom of the church, over whom his soul yearns with tenderest
compassion, for he fears they have but a name to live. "Oh," he asks, "must I lead them again and
again to the communion table, take their children in my arms and dedicate them to God, and follow
them through the sick chamber to the grave, and have no more evidence than I now have, that they
are God's children?" Alas! what a trial is this. How many a pastor's heart has ached under it!
Sometimes a pastor is summoned to the dying bedside of one of his charge, on whom the
hand of God has fallen, and the dying man is in his sins. His heart would cry out, "Oh, if he might
spare me the bitterness of this scene! Must I go and see a lost soul torn away from among my own
people? Have I given him every warning that I might have given, and plied every means I could for
his salvation as I should have done? Must lie die under the displeasure of God, and must I meet
him at the bar of God and answer there to the responsibilities of my pastorate?"
These are fearful responsibilities. When we see them in their full extent, and in their
bearing on the world to come, no wonder we cry out, "Who is sufficient for these things?"
If there were not some redeeming and sustaining considerations, no man with his eyes open
would ever assume such responsibilities as these. No wise man, without positive convictions of
duty, would make himself liable to such pains and penalties for unfaithfulness. It involves such
ceaseless cares, and trusts of such boundless magnitude, if there were not something to sustain and
remunerate the pastor beyond the honor which men award, or the salary they pay -- no man would
be found to assume them.
But there is something beyond -- infinitely beyond these inducements and supports. Jesus
Christ has been a pastor himself watching for souls, and entering most wonderfully into their
sympathies and wants. He knows the heart of the faithful pastor therefore, and will not be very far
away when his soul yearns with parental and pastoral solicitude over immortal souls.
Christ has gone to his reward, and every faithful pastor shall receive his reward when he
has finished his work; and besides, He will sustain and bless us in our work. The tears we shed,
fall not unnoticed by him. The prayers and agonies and labors of the faithful minister shall not be in
vain. They, like their Master, shall see of the travail of their soul and be satisfied.
Then let us, dear brethren, feel that while our work is arduous, it is also glorious; and
though full of care and toil, it will be full of fruit to the glory of God.
Contents
23 -- HAVE ANY OF THE RULERS BELIEVED ON HIM?
There is no royal way to the favor of God or to heaven. God is no respecter of persons.
Human distinctions are mainly confined to man, and to this world, and human depravity has much
to do with them.
The question at the head of this article, shows the rule by which some people judge of
religion -- "Have any of the rulers believed on Him?"
A due regard for the judgment and opinions of the great and the learned, we suppose no
reasonable person will question, and, yet, too much dependence upon the opinions of great men,
so-called, respecting the experimental truths of religion is not wise. There is a better, and a safer
way. The Savior said -- "If any man will do His will, he shall know of the doctrine, whether it be
of God." We may know by experience, -- respecting Christian holiness, "whether any good thing
can come out of Nazareth," "Come and see."
The religion of our Lord Jesus Christ has been to a great extent rejected by the rulers of this
world, nor has God especially consulted the wisdom, power and wealth of men in establishing His
Church.
A life of mortification, self-denial, and humility does not comport with the inclinations of
those who will have their portion in this life. Hence, it is no uncommon thing for those elevated in
their relative position, and honored by men, to possess a strong repugnance to self-denial and full
obedience to the will of God. Such a course comes in conflict with pride, dignity, self-importance,
and love of applause. It is very natural for those in authority, or of noble birth, or possessed of
wealth and rank to place a high estimate on themselves and disparage others. Such are inclined to
be impatient under restraint or contradiction, and to imagine because they are great in some things,
they are great and wise in all things. This is a very common mistake. We should be wise in our
discrimination concerning the greatness of great men. Most of great men, are great only in some
things, while in other things they are on a level with, or below mediocrity.
Evangelical obedience and faithfulness to God, necessitates a submissive, humble,
childlike spirit. It was in view of these things, that Christ, declared His Father had hid many
spiritual things "from the wise and prudent, and had revealed them unto babes," and the apostle,
"Not many wise men after the flesh, not many mighty, not many noble, are called: but God hath
chosen the foolish things of the world to confound the wise; and God hath chosen the weak things
of the world to confound the things which are mighty; and base things of the world, and things
which are despised, hath God chosen, yea, and things which are not, to bring to naught things that
are; that no flesh should glory in His presence." Pride and contempt, standing in the way of candor,
argument and truth, have kept many a man out of Christ.
The great mass of God's people have always been more from the humble walks of life, than
from the higher classes, or the elevated ranks of life. True virtue or excellence, sincerity and
amiability, honesty and purity are usually found with those in humble life. Divine grace has been
most displayed in reforming and purifying the lives of the common people and especially the
ignorant, the vicious, the weak and the abandoned.
It has been no uncommon thing for the proud and haughty to oppose Christian holiness, by
ridiculing its friends as poor, and ignorant, weak and credulous. Such people looking down with
contempt upon the deluded Methodists, appear to overlook the fact, that God has great regard for
the common people, the teachable, simple and humble, and out of this class has always selected
most of those who have been His chosen instruments and His favored people.
No doctrine of Scripture depends for its success on human wisdom or greatness, and the
prevalence and influence of Christian purity is not dependent on any class of men, high or low,
great or small, rich or poor. Any religious system built on human power, wisdom, or wealth will
be confounded and brought to naught. It is safe only to trust in God.
We seriously doubt that God is pleased with the sickening toadyism, so excessively
developed in some of our Churches over some supposed great ones.
This thing appears to be growing among us, and is becoming to some of our sister Churches
an occasion of amusement rather than strengthening their confidence in our good sense. Perhaps it
would not hurt us as a Church to dispense with our toadyism entirely.
The truth of God, is alike adapted to all classes, and it has pleased our Heavenly Father,
that the doctrine and experience of Christian holiness should commend itself to the most profound
and lofty intellects, as well as to the common mass or ordinary sinners. He has raised up among
our great men many devoted advocates and faithful witnesses of this grace.
The history of Methodism points out many of our chief ministers, whom the Church has
delighted to honor, because they honored God with pure lives, and devotion to the doctrine of
entire sanctification. Men who believed it, preached it, professed it, and lived it; and whose names
are "as ointment poured forth," and many of them though dead, still speak through their works for
it.
The Presidency of Wesleyan University has been especially blest with this class of men --
Wilbur Fisk, Stephen Olin and Cyrus D. Foss.
What a trio of men of God! each through grace mighty in Christ, enjoying and standing as
witnesses of full salvation.
Dr. Fisk was gloriously sanctified at old Eastham, and came back to the University, and
walked with the sweetness of an angel until God took him. Dr. Olin sought a fullness in Christ,
away in Italy, and lost self in an ocean of love, and confessed to his friends the great work of God
in his soul. Bishop Foss has walked in the sunshine and sweetness of perfect love for years, and
has often given his personal testimony to this precious grace. No minister coming from the sacred
walls of Wesleyan University ought to give his trumpet any uncertain sound in this great central
idea of the blessed Bible.
We could mention many in these days, who, have found this great treasure, and now stand
among the strongest and most evangelical ministers in the Church of God.
God be praised! a still brighter day is yet to dawn upon the Church. The prejudice which
has overshadowed this subject is being dispelled, and holiness must and will triumph. While God
is raising up advocates of this grace from all classes, and in all Churches, let us not forget, our
sole dependence is on Him.
No matter who embraces it, or otherwise, He is our dependence, and let us not glory in
men.
Contents
24 -- THE DEATH OF SAINTS
"Precious in the sight of the Lord, is the death of His Saints."
We are accustomed to speak of Death as "the king of terrors," and apart from the teachings
of Revelation, we could not speak otherwise. God's word pours light into the dark grave, and
while Christians are not exempt from the stroke of mortality, they are saved from the sting of death,
which is sin.
God regards the death of saints with profound interest. "Precious in the sight of the Lord is
the death of His saints." Death introduces the child of God into everlasting safety, purity and
blessedness. The pious dead have run the race which was set before them, and reached the goal.
They have fought the good fight, and the last struggle is over. The sword of the warrior is
exchanged for the victor's crown. The little vessel, long tossed on the stormy sea of temptation and
trial, has reached the haven, sheltered from every storm. The shock of corn is gathered into the
heavenly garner. The sheep so long pursued by the devouring wolf, is now safely folded in the
arms of the great Shepherd.
Probation is at an end. The flesh no longer lusts against the spirit, and the great battle of
life is ended. The soul in heaven is established in holiness. No spot of guilt can ever defile its
conscience again. Even the possibility of sinning is forever excluded. Each of the glorified bears
the beautiful image and moral perfections of God, and all radiant with divine luster, will increase
in glory forever. God dwells among his own, and "they serve him day and night in his temple."
Their Sabbath never ends, and their worship never languishes. "The inhabitants" of that land "shall
not say, I am sick." All tears shall be wiped away. "There shall be no more death, neither sorrow,
nor crying; neither shall there be any more pain." "They shall hunger no more, neither thirst any
more, neither shall the sun light on them, nor any heat; for the Lamb which is in the midst of the
throne shall feed them, and shall lead them unto living fountains of water."
Heaven is the gathering place (the glorious home) of all who have followed Jesus on earth.
What an innumerable host of friends and glorified saints are there! The harmony and bliss of
heaven is never interrupted. No breath of slander shall ever taint that pure atmosphere; no fires of
envy ever burn there; no deception, or treachery, or unkindness, wound or make bleeding hearts
there! Misapprehension, ingratitude, coolness, doubt, and fear, are no more. Love, perfect and
everlasting, shall reign in that bright world forever. To all this felicity, death is the gate of
entrance. How precious. then, in the sight of the Lord, must be the death of his saints!
Contents
25 -- MINISTERS NEED THE HOLY SPIRIT
The Apostles studied theology three years; Christ, the Great Teacher, was their professor,
and still they were not prepared to proclaim "the glad tidings of great joy" until they had received
a special baptism of the Holy Spirit for their work. They were held from their work, and
commanded, "Not to depart from Jerusalem," but wait and pray for the needed and promised
Spirit. It is quite as necessary now that ministers should receive the baptism of the Holy Ghost,
before they go forth to their work.
This is seen in what is implied and included in the Spirit's baptism.
The Holy Spirit, in an important sense, is our Teacher. The Scriptures plainly declare that
a prominent work of the Holy Ghost is to teach Christians, and "guide them into all truth." The
Savior says, "The Holy Ghost shall teach you all things," "The Spirit of truth shall guide you into
all truth." It is not necessary to a correct understanding of these, and similar passages, that we push
them to the unwise extreme of assumed inspiration, or of superseding the need of the Bible. The
Bible is the word of the Spirit, and is to be illuminated by the Spirit, but never superseded by it.
Humanity is so blind and dull of apprehension in respect to spiritual things, that stumbling
and blundering are inevitable without the Spirit's illumination. Then, in our depravity, "The things
of the Spirit of God (the truths revealed in the written Word) are foolishness unto them; they cannot
know them because they are spiritually discerned." However much we may study the Bible, unless
the Spirit illuminate us, we shall, in a measure at least, be "blind leaders of the blind."
The deep spiritual truths of the Gospel we can know only by the divinely illuminated word,
and this is by the Holy Ghost as a spiritual teacher. He reveals no new truths, but opens to our
understandings those already given in the inspired Bible. With our souls filled with the Spirit, we
shall be full of light, and full of truth. A minister called of God to preach the Gospel, who is full of
the Holy Spirit is full of sermons. Such know but little about "grubbing out sermons," they are full
of them; the truth in them is like a well of water springing up continually.
We have a clear illustration of the foregoing, in the case of the Apostles, before and after
Pentecost. How little they knew of the Gospel and of its spiritual import before Pentecost, and how
much afterward. Before, how blind, how dull of apprehension, how full of erroneous notions. But
afterwards, how their knowledge increased, and how clear their views of the plan of salvation.
This was the work of the Holy Spirit. This is the very effect produced, in all ages, on all men, who
are baptized with the Holy Spirit.
The Holy Spirit both clarifies our spiritual vision and intensifies the power of apprehended
truth. He gives the mind more clear and vivid views of truth already apprehended. All Christians,
in a measure at least, have the Spirit's light shed on their minds. They have, in a general way, at all
times a notion of the nature and the guilt of sin, and the provisions of the Gospel. But frequently
these truths exert scarcely any influence upon them. Let the Holy Spirit shed on these indistinct
truths His hallowed light, and the mind will be roused to intense activity. The whole soul will be
stimulated by a power and energy it never knew before.
With the power of the Holy Ghost, the soul is flooded with light, and the great truths of the
Gospel become living realities. Jesus Christ and Him crucified, hell with its eternal ruin, heaven
with its endless bliss, become positive, practical matters of fact. Such ministers realize the danger
of the impenitent, and act accordingly. "They cease not to warn every one night and day with
tears." They labor to save men from hell as they would to save them from a burning wreck.
Contents
26 -- THE VINE WITH ITS BRANCHES
Our Savior sets forth in the xv. chapter of John the great principles and facts of the
Christian life, and its duties, by the vine and its branches.
Will the reader please turn and carefully read the first eight verses of that chapter.
There are several important truths plainly taught in this apologue.
1st. According to this figure all Christians are branches in Christ. "I am the vine, ye are the
branches." Hence, no man is a Christian who is not in Christ, and every man is a Christian who is
in Christ. This relation is mutual -- the branch is united to the vine, and the vine is united to the
branch. "I in them, and thou in me."
2d. Christ stands in the same relation to the Christian, and the Christian to Christ, as the
vine to the branches, and the branches to the vine. The Christian's life is in Christ, as the life of the
branch is in the vine. The branch partakes of the nature of the tree, is nourished by its juice, and
lives by its life; so the Christian, by abiding in Christ is made to partake of the divine nature, and
has life in Him. So intimate and vital is the relation between Christ and His members that they
have one and the same life.
3d. No man remains a Christian any longer than he abides in Christ. "If a man abide not in
me, he is cast forth as a branch, and is withered."
If the branch is severed it withers and dies.
4th. It teaches, that in order to continue in Christ -- to remain Christian -- we must bear fruit
-- must be useful. "Every branch in me, that beareth not fruit, He taketh away," If this teaches
anything, it is, that we can only abide in Him by bearing fruit -- "so shall ye be my disciples."
5th. It clearly teaches the possibility and liability of apostasy. The branches taken away
must be real branches in the vine. If the Christian bear not fruit, he will incur a cutting off, which is
real apostasy. As a vine-dresser will cut off all fruitless and dead branches, so Christ will take
those away who bear no fruit. It is said here in the plainest manner, that a soul may be as truly
united to Christ as a branch is to the vine, and yet on account of unfruitfulness be cut off. No man
can cut off a branch from a vine to which it never was united.
6th. Those who abide in Christ and bear fruit, He purgeth them -- purifies them, that they
may bear more fruit. That is, in the regenerate believer, who is a "branch in" Christ, and who
"beareth (some) fruit," there remains impurity to be "purged" in order to greater fruitfulness.
Note. "The branch" is "in Christ;" and "If any man be in Christ, he is a new creature," and
he "beareth fruit." He is therefore a true Christian, and a fruitful Christian, and yet God purgeth
him. There is then in every such branch -- in every such Christian something to be purged away;
something of moral evil and defilement, that limits or hinders fruitfulness and needs extermination.
Its removal is the work of God. "He purgeth it."
7th. This shows that corruption may yet remain in those who are in Christ. After God
purgeth it, He says, "Now are ye clean through the Word which I have spoken unto you," i. e.,
Christians are made clean through the purifying power of Christ's "Word." Hence the prayer of
Christ -- "Sanctify them through Thy truth."
8th. Christians sanctified by Christ and made clean, glorify God in bearing "much fruit."
Increased fruitfulness is a result of cleansing, and an evidence of being cleansed. God is glorified
proportionately to the quality, permanency, and abundance of Christian fruitfulness. Purity involves
this. "Being made free from sin, ye have your fruit unto holiness."
This is natural, and reasonable; and finds plenty of analogies in nature. The sap of the vine
alone can enable the branch to bear fruit. Right tempers spring alone from Christ, and right tempers
only can produce right actions. Purity affords the graces of the Spirit a most luxuriant growth,
bearing the fruit of righteousness to the praise and glory of God. Hence, "If a man therefore purge
himself from these, he shall be a vessel unto honor, sanctified and meet for the Master's use."
Contents
27 -- THE BLISS OF THE PURIFIED
In the soul cleansed from all sin, all the fruits and graces of the Spirit exist complete in
quality. Purity of heart implies grace without mixture, exclusive of all alloy -- free from all its
antagonisms in the soul.
Purity is exclusive. It fills the soul and excludes all hatred, ill will, animosity, bitterness,
clamor and wrath. It excludes all that class of vile and degrading passions, which are the chief
elements of human corruption and woe.
When cleansed, the heart is free from all pride, lusts, envy, jealousy, covetousness,
impatience, and all unsanctified uneasiness and fear. Purification not only extirpates all vile and
disturbing evils, but secures an unobstructed development of all the moral excellencies implanted
in the soul at regeneration. Holiness has both a negative and a positive aspect; the heart is both
cleansed from sin and filled. There is both an extermination and an impartation. Inbred sin is
exterminated, and the Holy Spirit has full possession of the soul. Praise the Lord!
In the purified soul, faith has reached a measure of strength, excluding unbelief, doubts and
uncertainty.
"Meridian light puts doubt to flight."
Hence, the soul easily, peacefully and confidingly abides in Christ. In Him, it has "wisdom,
righteousness, sanctification and redemption." It has rest, satisfaction and salvation! "Bless the
Lord, O my soul!" Salvation now! Salvation with no uncertainty! Salvation free and full! Salvation
sweet and powerful! Salvation to the extent of the soul's present necessity -- from both the guilt and
the pollution of sin! Scriptural and evangelical salvation -- both negative and positive -- freedom
from the condemnation of sin, the commission of sin and from the impurity of sin; with the
possession of the graces of the Spirit, and the truth, "as it is in Jesus."
Some say, "entire sanctification is only a little more religion." True, it is more religion; but
thank the Lord! it is more religion in "a clean heart." It is more religion with inbred sin or
remaining impurity exterminated, and in this, the distinction exists, between merely getting more
religion indefinitely and being entirely sanctified. A man may get more religion many times without
having his soul fully cleansed from all sin.
"Blessed are the pure in heart." How rich, and how blessed this unmixed and powerfully
intensified religious life. With such, the precious work of regeneration and all its concomitants are
more manifest in the consciousness of the soul. They are more clearly apprehended, and more
powerfully felt as solid, precious heartfelt realities. Holiness secures clearness of spiritual vision;
or at least, a clearer apprehension of spiritual things, than can be otherwise obtained. "They shall
see God."
"If we walk in the light, as He is in the light, we have fellowship one with another, and the
blood of Jesus Christ, His Son, cleanseth us from all sin." This "walking in the light" (in the light
of truth and spiritual things), "as God is in the light." How delightful! How luminous and inspiring!
How blessed!
Grace in a pure heart has advantages which it cannot have in the soul not wholly cleansed.
When fully saved, there is a clearness, a freeness, a sweetness and fullness not possible in the
mixed moral condition of the merely regenerate. Glory! and praise to our blessed Savior, He can
and does save most gloriously when the soul is fully committed to Him, and His will is fully done.
It is no fault of Christ's that there are not today in the ministry of the Methodist Episcopal
Church, fifteen thousand "mighty men of God," entirely sanctified and filled "with peace in
believing, and joy in the Holy Ghost," engaged in the good work of "spreading scriptural holiness
over these lands."
It is no fault in the rich and ample provisions of grace, that we have not now, in our own
loved communion, fifty thousand class leaders filled with every spiritual benediction, Carvosso
like, prepared to lead their little flocks into the "green pastures and beside the still waters."
It is no fault of the great atonement, or of our interceding Christ, nor of the blessed Bible,
nor of the infinite and eternal Spirit, that we have not three millions of "wholly sanctified"
Methodists on this continent moving with the tread of a moral earthquake, in evangelizing this
world to God.
O, that I could utter all my soul on this subject in the ears of a thousand ministers, ten
thousand class leaders, and ten times ten thousand Church members, all of whose prayers,
sacrifices and tears should have reference to this world's salvation.
O, how desirable to have "perfect love," which "casts out fear," that makes us "free
indeed," and secures within us a well of living water "springing up into everlasting life." To have
all the mind that was in Christ, to be clothed in raiment bleached white in the Redeemer's blood,
and to know something of the nature of that purity, which constitutes a chief element of paradise. O
yes, yes, my inmost soul responds, yes!
There is such light, such love, such plainness, such certainty, such simplicity, such life,
such power, such sweetness, such security, such divinity and glory wrapped up in the experience
of a pure heart, as to make it joyful and desirable beyond all power of description.
I know this, dear reader. I would not dare to write it if I did not know it. O, this spiritual
Kingdom! May the Lord help us to enter it more fully, so as to see and enjoy more of its charming
glories. "Praise God from whom all blessings flow." Here we can find in abundant fullness,
righteousness, peace and joy in the Holy Ghost."
Believe me, dear reader, our Methodist Canaan of perfect love is an exceeding goodly
land.
Contents
28 -- THE JOY OF SALVATION
The psalmist prayed -- "Restore unto me the joy of Thy salvation." Ps. Ii.
Let me present a few elements of the joy of every truly saved soul.
1St. There is a joy of pardon.
All believers are forgiven, their sins are blotted out, they are justified freely and fully
"through the redemption in Christ Jesus." The truly saved have a revelation made to them that God
has forgiven all their sins, so that they possess the joy of pardon.
2d. There is a sense of Divine reconciliation.
The convicted sinner is made to realize that God is pleased with him, and he finds himself
pleased with God. The moral estrangement between his soul and God has ceased. His opposition
to God and shyness of Him has ended, and there is fellowship and friendship with Christ.
3d. There is the joy of spiritual life.
The Christian is quickened into a new spiritual life, full of sweetness, vitality and joy. It is
the highest and most blissful form of life -- the life of Christ in the soul, and the beginning of
eternal life with all its beatitudes.
4th. There is the spirit of love.
"The love of God is shed abroad in the heart by the Holy Ghost." "Every one that loveth is
born of God and knoweth God." This spirit is the fulfillment of the law, the root and foundation of
all acceptable obedience. It is a sweet controlling force in the soul, existing both as a principle
and as an emotion, involving choice and delight in God.
5th. There is a sense of inward purity.
This is partial or complete, as the soul is only regenerated, or entirely sanctified. Those but
partially purified have some discordant element of indwelling sin to mar their peace, while those
fully saved can say, with David Brainerd, "I am clean from both past and present sin." When the
blood of Christ has been applied to the heart, and the pure love of God fills the heart, there is a
sweet sense of present inward purity.
"O the bliss of the purified."
6th. There is a sense of inward harmony -- soul-rest.
The saved soul is in harmony with God, with all holy things, and with itself. Its powers are
so purified, adjusted, and brought into such correlations with each other, and with God, that their
action becomes harmonious. There is freedom from all discord in the soul. Grace attunes the soul
to the sweet harmony of love by putting every pipe, string and active force in unison with Christ. O
the bliss of being in spiritual tone, so that the Word and the Holy Ghost may produce the very
harmony of heaven in our souls. When every power, every affection, and every element of the
soul's activities is in such tune that not a note, not even a semi-note is Out of harmony. O what
music! No words can describe it. "Joy unspeakable and full of glory."
7th. There is a deep and solid sense of peace.
Peace is an all-pervading element in the redeemed soul. "The Lord will give His people
peace." God desires His children to enjoy what He enjoys, hence He says, "My peace I give unto
you." When our blessed Savior stood and cried, "If any man thirst, let him come unto me and
drink," He called upon all to come and drink at the fountain of His own infinite felicity. "These
things have I spoken unto you (said He) that my joy might remain in you, and that your joy might be
full."
8th. There is a sense of blessed vision.
Saints have been brought "out of darkness into light," and are "children of light." Their path
is "as the shining light, that shineth more and more unto the perfect day." Light is the medium of
sight. Grace reveals God. "Blessed are the pure in heart, for they shall see God." Pardon and
purity place the soul where it apprehends God, where it sees the "King in His beauty," and where
the charming glories of the God-man are poured upon the soul. The increasing vision of God and
truth is a source of rapturous delight to every faithful child of God.
9th. There is a joyous sense of blessed hope.
Hope is the pleasing anticipation of future good. Every saint of God is begotten unto a
lively hope, by the resurrection of Christ from the dead, to an inheritance incorruptible, undefiled,
and that fadeth not away, and reserved in heaven for him. This hope is like an anchor to the soul,
sure and steadfast. It is based upon the promise and oath of God, is sealed and witnessed to by the
blood and death of Christ, and is as grand and glorious as heaven.
Remarks:
1. It is a fearfully ominous fact, that multitudes of professing Christians appear to be
entirely destitute of religious joy -- "the joy of the Lord."
2. A great many professors of religion seem not to care for this blessing, apparently
forgetting that this joy is inseparable from a truly religious life.
3. It must appear that the absence of these elements of religious joy negative a positively
religious life.
Pardon, reconciliation, life, love, purity, soul harmony, peace, light and hope constitute the
very essence of godliness.
4. Thousands of people who claim to be Christians are scrambling after dress, money and
pleasure, running to concerts, shows, theaters, and parties of pleasure, while the closet, the prayer
service and God are neglected.
5. Respecting all these pleasure-loving, wretched, muttering, grumbling professors, we feel
like adopting the language of the Church of England, "Good Lord deliver us."
6. The absence of spiritual joy dishonors God, and is a reproach to the religion of Jesus
Christ. It is a great stumblingblock to sinners, and leads them to think religion is a mere pretense --
a sham.
Again, I pray from legalists and that legal state of mind, which underestimates, disparages
and misrepresents religion, "Good Lord deliver us."
Contents
29 -- REGENERATION WITH ITS CONCOMITANTS
It is frequently said, the advocates of entire sanctification minify [minimize] the grace and
work of regeneration to make a place for entire sanctification. This is a mistake and a
misrepresentation. The fact is, no class of Christian teachers emphasize more, or teach more
clearly and fully all the essential items of initial salvation, including pardon or justification;
regeneration or the new birth, the reception of spiritual life and heirship to eternal life, than those
who teach the duty and privilege of being entirely cleansed from sin, and fully sanctified to God.
They hold regeneration, with its accompaniments of pardon, adoption, dethronement of sin, and
initial purification, as the greatest thing God ever does for a soul in this world, or any other. We
believe with Richard Watson -- "Regeneration, which accompanies justification, is a large
approach to this state of perfect holiness."
Justification, regeneration and adoption, all things considered, are much greater than the
purification of the child of God from remaining indwelling sin, which completes the work of entire
sanctification.
Dr. Adam Clarke says, "justification is far greater than sanctification." After describing
entire sanctification, he adds, "Great as this work is, how little, humanly speaking is it, when
compared with what God has already done for thee." (See Clarke's Theology, p. 206.)
Justification and regeneration, including our change to the divine government and law, and
the change wrought in us, are much greater than that of "perfect holiness," or our entire
sanctification. In a judicial point of view, no change can exceed that which occurs when God
pardons our sins, and the "washing of regeneration," which carries the soul back to the condition of
childhood, involves the larger part of our purification. While this grace does not remove or
destroy original or birth sin (so called), it does remove all our acquired depravity with its
pollution. The declaration of Christ, "Except ye be converted and become as little children, etc.,"
throws a flood of light on this subject.
The phenomenal, or conscious experience of some who are entirely sanctified may
sometimes appear greater than their regeneration, nevertheless with many, even this is not the case.
Some with the flaming, glowing experience of purity, in the all cleansing blood of Christ, may have
made the impression that the new birth and their initial salvation, was a small thing compared with
the fuller cleansing in entire sanctification, but that was only in their emotional condition and
gospel freedom.
Entire sanctification, as a moral condition, is only greater than regeneration, in that there is
added to all that initial salvation includes, a complete cleansing of the soul, so that those great,
grand initial facts which are coetaneous with the Christian life, stand out in the soul's apprehension
of consciousness more clearly and intensely than ever. Hence it is that some are never fully
satisfied with the evidence of their sonship and Christian character until their heart is fully
cleansed. Full salvation sheds a flood of light on the regenerate and justified state.
O! for the light of purity to settle the minds of millions as to their justification.
Contents
30 -- SOME ENTIRELY SANCTIFIED IN ALL DENOMINATIONS
There have been holy men and women, entirely sanctified, in all ages, in all nations and in
all Christian churches. While it is a lamentable fact, that a large proportion of Christian professors
in the various churches deny the doctrine through misapprehension, prejudice or other causes, it
must be conceded that many in all our sister denominations really trust the cleansing blood, and are
pure-hearted Christians. They may not call their gracious state "perfect love," or "holiness," or
"entire sanctification."
Many of these, if they were "taught the way of God more perfectly," would declare with
John, "Herein is our love made perfect" and we would hear them exhort their brethren, saying, "It
is the will of God even your sanctification," and "Therefore -- let us go on unto perfection."
These pure-hearted believers, usually express their attainments by the terms "faith of
assurance," "full assurance," "the higher life," and similar phrases which they think less offensive
in their churches than "Christian perfection," "perfect love," and "sanctification," which as we
view it, are more Scriptural, and are expressively significant of the work wrought. We are sorry to
know that some of our ministers and members in like manner are adopting terms of their own in the
place of the divinely inspired terms of the Bible.
In all periods of the Church, while there has been much darkness regarding the theory of
gospel holiness, there have been beautiful examples of its possession. Many of the martyrs
triumphed in this grace, in dungeons and at the stake who may have been very erroneous in their
religious theory respecting this doctrine, as well as regarding many other doctrines.
Light has increased in the Church, and we are now ashamed of many superstitious
absurdities once held in the earlier and darker days of our dispensation, and especially of early
Roman and Protestant Christianity. What absurd and foolish notions were held by some very pious
and great men regarding the doctrine of predestination, election and reprobation only a few years
ago! There are very few now in any church who will teach all the sentiments of Calvin. The
Antinomianism of the times of Wesley is fading away now as compared with bygone years.
So, with the doctrine of entire sanctification as set forth in the blessed Bible, it has been
misunderstood and misrepresented and by many rejected; but with increasing light in the Church
the crudities which have been thrown around it will disappear, and it will be more and more
understood, and the churches will become more and more harmonious regarding its essential items
and experience. In a few years there will come to be as much harmony regarding Christian
sanctification as there is now regarding the doctrine of justification by faith.
Contents
31 -- HOLINESS IS RELIGION MADE EASY
With Christian purity established in the soul, how easy and natural it is to love and obey
God! Surely the devil has not all the advantage in this world. With the soul fully saved and full of
peace, light and love, a religious life becomes second nature and a luxury; more of a divine charm
than a tedious service.
The best religious life is the easiest life, and the hardest and most difficult one is a
half-hearted one. A soul full of love delights in the law of God, and to such the divine
commandments are never grievous but joyous. The law of sin and death, no more wars in his
members, this being taken away he runs the way of God's commandments and finds them health and
life to his soul.
The fully sanctified soul, like his blessed Master, is swallowed up in divine love and zeal,
and it is his "meat and drink to do the will of his heavenly Father." To such a Christian God is his
all in all. And whether he eat or drink, sleep or rest, labor, read, hear, speak or pray, whatever he
does, he does all in the name of the Lord Jesus and to the glory of God. His eye is single and his
whole body is full of light. His motives, disposition and desires are pure and right, and his life is
hid with Christ in God. He lives by faith on the Son of God. His spiritual vision is clear and his
communion with God unintermittent. He thinks, talks and acts with the full enjoyment of gospel
holiness. He does not sin against God in thought, word and deed, as some profess to do, but honors
God in thoughts, words and deeds.
Entire sanctification is a moral condition in which faith continually sees him that is
invisible; a humility that pervades the soul as a subdued temper; a love that rules the heart as a
sweet, heavenly disposition; a patience that calmly endures whatever God sends or allows; a
submission that says in all things, "Not as I will, but as thou wilt"; a meekness that is undisturbed
by fits of anger; a contentment that is happy in the allotments of providence; a gratitude that
responds to divine beneficence; a courage that is invincible in the line of duty; a self-denial that
takes pleasure in the will of God; a charity that puts the most favorable construction on everybody
that the facts will justify; a peace like a river in depth and plenitude; a joy like a perpetual spring,
and often "unspeakable and full of glory"; a hope like an anchor of the soul, sure and steadfast; a
brotherly kindness that does to others as we would have done to us, and a purity that keeps all the
passions and appetites in harmony with the will and law of God. All this becomes natural and
easy.
Contents
32 -- WHY GOD DELAYS ANSWER TO PRAYER
The prophet Habakkuk two thousand five hundred years ago, under the pressure of spiritual
need, cried to God: "O Lord, how long shall I cry, and thou wilt not hear! even cry out unto thee of
violence, and thou wilt not save!" The question suggested by these words is, Why does not God
more readily answer prayer? Very likely there are many reasons why prayer does not more
generally receive immediate answer.
It may be -- because so many fail to see the plague, or spiritual ailments of their own
hearts. Acceptable prayer must come from a heart sensible of its individual iniquities, and that lies
in the dust, with humility before God. When the heart, conscious of its defilement, and humbled on
its account, supplicates with "strong crying and tears," God will hear, and lift him up, and enable
him to come boldly to the throne of grace, and obtain mercy and find grace to help in every time of
need. The hindrance to successful prayer is never with God, but always with or in ourselves. "Ye
ask and receive not, because ye ask amiss."
Delays in answer to prayer may be occasioned by littleness of prayer. He who prays but
little or seldom, disobeys God -- and he will not hear him when he does pray. We are commanded
to pray without ceasing, and to pray with all prayer and supplication. He who prays but little not
only displeases God, and grieves his Spirit, but loses the spirit of prayer -- and he fails to pray
effectually or fervently. It is the effectual and fervent prayer of the righteous that availeth much.
The delay in receiving answers in many instances may result from a lack of dependence
upon Christ. God can hear and answer our prayers only through Christ; and when we fail to feel
our dependence upon his merits and intercession, we pray in vain. God answers prayer for Christ's
sake, and Christ is the only way of access to the throne of grace. The name of Christ may be used
in our approaches to God from mere habit; when this is the case, our prayers will receive no
answer. Delays in answer to prayer may result from a disobedient life. Disobedience blocks the
work of God, and puts an embargo on the whole religious life. If we would have God hear and
answer our prayers more readily, we must obey him more fully. He pays no man a premium for
disobedience. Disobedience cuts the sinews of faith, and renders evangelical faith impossible; as
conscious confidence (faith) and conscious rebellion cannot co-exist. One excludes the other. It
should never be forgotten that the faith that justifies, sanctifies, and saves men, is inseparable from
an obedient spirit. God hath joined them together, and no man can put them asunder. Acceptable
prayer without faith is impossible, and faith without an obedient spirit is impossible. When our
prayers are examined in the light of the inspired word of God, it is not difficult to see why so few
are answered, and why our loving heavenly Father delays to bestow much that is sought at his
hand. When Christians see the plague of their own hearts -- when they are willing to fully obey
God -- when they pray without ceasing and stop trusting in means and measures and when they
properly feel their dependence upon Christ, then God will hear and answer and pour them out a
blessing that there shall not be room enough to receive it.
Contents
33 -- THE BLESSEDNESS OF PURITY
It is a remarkable fact that mankind, so universally in quest of happiness, searches for it in
every place but the right one. They ransack creation to find it; while it lies beyond the bounds of
creation.
The benevolent Creator, however, has made happiness possible to every creature -- has
brought it to our doors, has poured it upon us through a thousand channels, and we resist it through
our perverse wills and misplaced affections, and remain ill at ease when we might be rejoicing in
God our Savior.
That life is fraught with ills, no observer of society can doubt. "In the world ye shall have
tribulation." But how shall these ills -- these destroyers of our happiness -- be removed, and their
power broken? To meet this desideratum, we might propose several rules in detail, which would
all be very good; but it will be a shorter method to point the soul to that holiness, without which
we cannot see God, which affords an adequate, many-sided remedy for them all; that touches the
core of the difficulty, and sends health and comfort through the whole soul. It gives content in the
palace and the dungeon; in the sunlight of prosperity, and in the dark day of sorrow and adversity.
Holiness brings man to the true source of happiness, which is God. Most men are
miserable because they expect happiness from the wrong source. They look where it cannot be
found, and hence must be disappointed. The sage has taught us that "Man wants but little, nor wants
that little long;" but the great study and mistake of man has been to add to his list of wants ad
infinitum. The higher gift eclipses the lower, so that in a sense the holy man realizes but one
indispensable want. Others may be well, but he can do without them; only God is necessary.
Holiness promotes human happiness by affording a true estimate and interpretation of the
ills of life. These ills, to many, so embitter the cup as to render life uncomfortable, and cause the
sweets that are mingled with it to be unappreciated. To the good man, though severe and often
crucifying, yet they appear but for a moment. And during the moment of their continuance, instead
of a curse, they afford lessons of wisdom, and work out a far more exceeding and eternal weight of
glory. The pure heart is meek and resigned, and extracts sweetness out of the most bitter
tribulation. It even marshals the dark messengers of earthly sorrow into the line of helpers in the
way to heaven.
Holiness imparts stability to character, and enables the soul to stem the tide of tribulation
without vexing the soul, or fretting away its meekness, faith or patience. Most that fall at all, fall by
littles. They lose a little patience here, and a little meekness there, and a little faith yonder, until
they find one day that their religion has mysteriously departed. Holiness gives a man ballast, and
steadiness of life, and carries him safely through the petty vexations which lie along his path.
Holiness preoccupies the mind with controlling and elevating thoughts of God and heaven.
We are made to think, but not on trifles. The soul without grace is inclined to turn in upon itself,
upon the little cares and vexations of life, and so consume its own energies by chafing and fretting,
as to bring along gray hairs before their time. We are bidden to look up. The martyr, we are told,
while gazing on the ineffable glories of Christ, forgot the fires kindling about his poor body.
There are moments of leisure, or weakness, or sickness, when the trials and ills of life rush
in like a flood, and the worldly man has no standard to lift against them. Who has not felt the need
of Divine and superhuman help in the hour of greatest weakness and trial; when these ills pelt us
unmercifully like a legion of devils, determined on our ruin? All who would live safely and
happily in this world should seek, first and last, to be holy. "Blessed are the pure in heart."
Contents
34 -- HOW TO PREACH WELL
A distinguished divine, of great heavenly-mindedness, left on record this resolution:
"Always to eat my sermons before I preach them." This resolution we both approve and love. It
commends itself to our reason and to our heart. It breathes the spirit of profound sincerity, and
evinces a heart that dealt with truth honestly.
When a man delineates spiritual religion, not so much as the result of study and reasoning,
as a matter of his own experience; when he unfolds it with that spirit of life and earnestness which
accompany truth drawn from one's own bosom, he cannot be powerless. There is nothing vague
and uncertain, nothing unintelligible, in the speech of such a man.
His heart's desire is that his hearers may be saved. He presses earnestly towards his
object. His inward emotion he cannot conceal. It bursts from the lips; it speaks from the eye; it
modulates the tone; it pervades the whole manner; it possesses and controls the whole man; he is
seen to be in earnest; he disarms criticism; he convinces, he persuades, he speaks with power.
A pure life, harmonizing with the truth we preach, puts all the human faculties under the
pressure and power of sanctified motives. When the heart is pressed and well-nigh crushed with a
sense of its duty and responsibility, then it will speak with power; then the heart and conscience
will exert their combined power, and every talent will be employed, and the whole man is urged
into full and efficient action.
How often have we felt the conviction forced upon us that this or that brother did not eat
his sermon before he preached it, or, if he did, he failed to digest it, or reduce it to practice
afterwards.
We have sometimes wished that in some favored moment, when the heart is most tender,
and most open to kind, admonitory suggestions, we could get a secret audience with such a brother.
We would feel constrained, perhaps, to say to him: "My brother, are you not conscious that the
tone of piety which the spirit of your sermon breathes is very much higher than that which you
exhibit on all other occasions, except when preaching? Do you not in your public instructions hold
up a standard of life which you neither attain, nor seem honestly to seek to attain yourself? Do you
not urge a measure of self-denial which you do not practice; and a fervency in prayer to which
your own closet never bears witness, and a zeal for the salvation of souls which is not apparent in
yourself when out of the pulpit?"
We know these are tender points; but are they not of the most vital importance? Can we
expect that the truth from our lips will be like a two-edged sword, unless it be sustained by a godly
life, enforcing the conviction on saint and sinner, that we are radically honest, and profoundly
sincere in all we say and teach?
If it be not so with us, our hearers will say, "Oh, he does not mean much! You know he
does not himself live as he says we all should; it is his profession to preach, and he must be smart,
or the church would not like him."
Now, when the most eloquent and logical preaching under heaven is counteracted by this
undercurrent from the preacher's known spirit and life, what power can there be in his utterances,
or what good can he do? Nay, what evil will he not do?
Alas! the fearful effects of making religion and its teachings a professional thing, and
abstracting from this profession the heart's deep honesty and realization of the truth taught. It will
never do to make sermon-making a science, and preaching a profession, with the vitality of
godliness wanting. Such a course will make more infidels than Christians.
"Thou therefore who teachest another -- teachest thou not thyself?" If we fail to do this, our
hearts will wax hard, and the Spirit of God will forsake us. All ministerial efficiency is of God.
With his smiles and presence, with his all-powerful aid, they can do anything; without it, just
nothing, or really what is worse than nothing. Without God with us, we may preach so as to harden
men's hearts, but not so as to subdue and save them, this requires the might of God's Spirit.
No man has a right to expect that God will be in his words if God is not in his heart and
life. If there is that in our heart and life which displeases the Holy Ghost, how can we expect him
to sanction our preaching, and put the seal of heaven upon our mission? God never winks at sin.
All unbelief makes God a liar. All worldliness is an abomination in his sight, and anything
that shuts out the spirit of God from a preacher's heart renders his preaching powerless.
Contents
35 -- THE SELF-PERPETUATING POWER OF SIN
Every one must see that it is an awful fact, if true, that sin has in its own nature a
self-perpetuating power. That this is true, we have too many and too painful evidences.
So far as we know, there are but two races of beings who have ever made trial of the
energies of sin upon the minds of moral agents -- fallen angels and fallen men. The angels that kept
not their first estate, began with one sin. Having committed that, it became a momentous question --
all heaven hung in suspense to know the result; will they go on and commit another, and another?
The question was soon decided, and decided so as to banish all doubt of their future course. They
went on sinning. The first step led the way to the second. Each successive sin made a perpetual
course of sinning the more certain. Each sin made a fresh impression on their moral powers, and
that impression served only to obliterate more perfectly every tendency toward holiness, and
confirm every tendency toward sin. Hence, they went on with a continually increasing momentum.
So with sinning man. If we could see his case developed without any restraint from God's
providence or from his Spirit, we have every reason to suppose that it would not differ in the least
from the case of fallen angels. None would return to virtue or the path of life. Every new step
forward would make the return more hopeless, and the onward and downward movement more
rapid and more desperate. Such are all the tendencies of sin, and we see it clearly developed in
these awful cases which bear the marks of a soul abandoned of God.
Fix your eye on the drunkard who has gone beyond the restraints of his honor, his wife, his
children, his health, his soul. See his motions. Mark his recklessness. If no strong arm interposes,
will he return to sobriety? Never! You feel safe in predicting his swift and hopeless ruin.
Let your eye run along the track of that young man who went into the city for a place behind
the counter. Once honest, moral, diligent, in a dark moment the tempter came. He gambled, he
defrauded, or he set his foot within the door of "her whose house is the way to hell, going down to
the chambers of death." The first step demanded the second. He must cover up, for how can he
bear the disgrace of such a sin. Hence the thousand arts of concealment, and no longer any
shrinking from falsehood. This serves to crush the self-restoring vitality of his moral system. And
there is that forbidden sweet; he has sipped the cup of pleasure; it maddens his soul and he dashes
on. Ah, he is as good as dead already! Satan has his fetters riveted on, and leads him captive at his
own will.
Oh, it is a fearful thing to sin! It so paralyzes the power of virtuous principles, quickens the
susceptibility to temptation, hedges up the way of the sinner's return commits him to one invariable
course, onward and downward, maddening the soul for still darker deeds, and more damning guilt.
This is the great secret of the fearful deeds of wickedness so prevalent in these days.
Verily, sin is no trifle. Who would dare begin if he saw where it would end! Who would
put his bark even in the outer and gentle sweep of the maelstrom for the pleasure of floating
without oar or sail, if he clearly saw the certain acceleration of his velocity, the hopelessness of
return, and the rocks at the fatal center, where hope and life are dashed forever?
Reader, there is for sinners on this earth only one remedy -- the almighty arm of Jesus. Cry
to him and he will save; he has saved myriads; and do this as soon as you can. Every moment s
delay gives you a more fearful momentum in sin; draws you nearer the vortex of ruin, and places
you still farther away from the outstretched arm that alone can save you He that believes and does
accordingly, shall be wise for himself; but whoso scorns, or passes by in neglect, he alone must
bear it.
Contents
36 -- THE SWORD OF THE LORD AND OF GIDEON
Has not "the set time come to favor Zion?" The revival fire is now burning in more than a
thousand churches in our land. God is marvelously at work. The flame is spreading. Multitudes are
being converted to Christ. Many of our sanctuaries are being made vocal with the songs and praise
of new born souls. Everlasting praise, be unto the Father, the Son and the Holy Ghost.
Shall the work cease? And as a church are we all ready for this "coming of the Lord?" As
soldiers of Christ, are we in the field, and each at his post?
If any of the professed friends of Jesus are not ready for this blessed visitation, let us
humble ourselves before God. Let us search our hearts, and by prayer, fasting, supplications and
faith, press into the inner temple -- the holy of holies.
Let us go to God in our closets, and there on our knees repent, confess, consecrate and
believe until our hearts are melted, subdued, and wholly sanctified to God. Let us plead in the dust
until we get the victory, the mighty working spirit. Then for a general shout, "the Sword of the Lord
and of Gideon."
This is a special time to work for God. O! that every dear follower of Christ may know
"the day of their visitation." Let the Gospel invitation become common on the lips of all Christians
-- "come thou with us and we will do thee good, for the Lord hath spoken good concerning Israel."
Husbands, look after your unconverted wives. Wives, be true and faithful to your unsaved
husbands. Christian parents, do all your duty to your unconverted children, and put forth a wise and
timely effort to save them now. Dress them, educate them, and train them for God and immortality.
Let every Christian go out after his unconverted neighbor, and be perseveringly faithful to them.
Let the great cry be, Lord, send a general baptism throughout the whole church, that there
may be a united engagement east and west, north and south, mighty for God.
Let us give for God, and work for God, and never mind the noise or excitement of the
battle, but stand with united sympathies, prayers and co-operation against the infernal allies, "the
world, the flesh, and the devil." Some wise ones, and some popular, fashionable, modernized
professors will cry out against excitement and extravagance; but let God's people fear nothing but
sin, and rest assured the Lord will take care of his own work and work in his own way. If we
would have the altar fires of Heaven kindled everywhere, and this revival flame spread all through
our land, we must labor for it. We must pray for it. We must believe for, and expect it, and may
God grant it. Amen!
O that I could utter all my soul on this subject, to fifty thousand Methodist class-leaders, in
our own loved church. Come, friends of our mighty Savior, in his name and strength let us do all
our duty now. Time flies. Let us begin at once. Seize the present and do today the work of today.
God help you to begin now! This moment.
Don't let the membership fail to pray for the ministry, that they may be filled with the Holy
Ghost, and wield "the sword of the spirit, which is the word of God." Oh! that this Jerusalem blade
divinely furbished and furnished, may be made bare in achieving great and glorious victories,
filling heaven with joy and hell with consternation. With over fifteen thousand traveling Methodist
ministers in our division of the grand army, the battle ought to wax hot, and multitudes of the
ungodly ought to be "pricked in the heart," and lead to cry for mercy. O that "the slain of the Lord
may be many." Fellow soldiers, and brethren beloved, in the strength of the God of battles let us
buckle on the armor and rally to the field of conflict, and let us make one long and mighty onslaught
upon selfishness, pride, covetousness, infidelity and every other power of hell.
Brethren, if there is a heaven and a hell, a God and Savior, a divine law, unalterable and
eternal, let us see to it that we are doing our whole duty now.
Contents
37 -- THE ATONEMENT
There are three things bearing directly on this great truth, which I know with the most
satisfactory assurance. The first is that I am a sinner and need pardon The second is that my nature
is polluted and needs cleansing. The third is the precious fact, that through faith in Christ, I have,
and do obtain pardon and purity.
The first and second I know by direct consciousness conscious experience. Of the third, I
have no less satisfactory and certain assurance, being promised in the revealed truth of God,
witnessed to by the Holy Spirit, and realized by conscious experience.
Very likely I know little about the nature of the atonement, or the manner in which the death
of Christ lays an adequate foundation for justification and sanctification.
As a foundation of faith, however, I ask no other consideration, in connection with a
consciousness of my necessities, than the plainly revealed fact that God can be just, and justify the
believer in Jesus, and, "that the blood of Jesus Christ, his Son, cleanseth from all sin."
Those who came to Christ for healing, did not need, as a condition of believing in Him, to
understand the manner in which he would effect their cure. That, they probably never knew. They
only needed to know that he was able and willing to do this thing for them. This they believed, and
the work was wrought.
I have found this scriptural and old Wesleyan doctrine both safe and successful; and have
no inclination to run after modern speculation on this subject. If adhered to, we will be saved from
much unnecessary hairsplitting and division among themselves.
Contents
38 -- HOLINESS TO THE LORD
The history of the Church of God may be searched in vain, to find a parallel in attention to
the great subject of personal holiness, such as has stirred the heart of Zion during the past forty
years. "Holiness to the Lord," has become as never before, the great "central idea," in the tented
grove, in the prayer service, in sacred song and religious testimony.
Tens of thousands hungering and thirsting after righteousness, have been refreshed and
quickened, while great numbers have believed and entered into rest from inbred sin. This has been
more or less the case in all sections of Protestant Christendom.
The obvious fact is, our people everywhere are feeling the need of a deeper, higher and
more intensified spiritual life, and sympathize with every wholesome effort to secure it. The great
felt want of the Christian church in our day is purity, and evangelical power, which in the divine
economy are joined and inseparable.
During a few years past there has been a peaceful and happy disposition, generally
prevalent in both ministry and laity, to dispense with needless speculation and controversy and
seek by consecration, prayer and faith the cleansing blood of Jesus. How blessed is this! How
glorious the victories achieved! How precious the happiness of love received! And how many in
all our churches are now walking in the clear light and on the high grounds of established holiness!
How precious and delightful the Christian life! And how little of discord! Let God be praised and
let his people rejoice!
A revival of personal holiness will secure and promote everything desirable in the love
and unity, efficiency and aggressive power of the Church. Holiness becometh Zion -- is her beauty
and glory. It has in itself intrinsic excellence and power. Purity -- sweet, moral Gospel purity -- a
whole constellation of virtues -- perfect love, excluding hatred -- perfect faith, excluding unbelief
-- perfect humility, excluding pride -- perfect meekness, excluding anger, and perfect patience,
excluding impatience.
Let God be praised! Here are riches and honors like the source whence they emanate --
glorious as heaven and lasting as eternity. This holiness God enjoins and expects, and is himself
the infinite model and source; and to secure this in every believer is the grand aim and object of
the Gospel. For this purpose Christ died, the Holy Ghost is given, the means of grace instituted,
and the Scriptures furnished.
"Holiness to the Lord" -- how rich, glorious, and promising this aspect of Zion! This will
make her life more intensified, her spiritual vision more clear, her spirit more joyful and happy,
and make her safe and useful. It will save her from fearful relapses and backslidings, and send her
on in her mighty mission in evangelizing this world for God.
How strange, that some Methodists do not appear to favor this work! Perhaps few openly
oppose it, but how many practically reject it when it is clearly and specifically presented, and
urged home as a present duty and privilege! Strange as it may appear, there is much of this in our
own loved Church. While God is blessing thousands of precious souls through the land, Satan is
not idle; and the old Moravian heresy is being taught again. There is great need of prayer and deep
humiliation before God. How many, even among Methodists, treat this subject only in vague,
ambiguous, indefinite generalities. How inconsistent to hold this precious doctrine in our
theological propositions, and yet refuse to recognize it in our interior religious life!
Is not every Methodist preacher a son of that great and good man who said: "Therefore, let
all our preachers preach Christian perfection explicitly, clearly, constantly, and let all our people
see to it that they agonize for it?" The history of Methodism is a diary of Christian holiness, cutting
its way through the icy walls of a nominal Christianity; and he who would rob it of its clear and
specific teachings on this subject is an unworthy successor of the Wesleys.
Contents
39 -- SANCTIFICATION THROUGH THE TRUTH
Christian Sanctification is through, or, by the truth. "Sanctify them," (said Christ), "through
thy truth. Thy word is truth." "The truth," is the Word of God, which is truth itself, and is divine,
eternal, and infallible. Christ, who declared Himself "the Truth," is the essential, almighty "Word."
The gospel is the "word of truth," and is the grand instrument, in the hand of the Holy Ghost, of
Christian sanctification. This "word of truth," becomes to every believing soul a sanctifying
emanation from the Holy Spirit, and is the vehicle of divine power to a lost world.
Religious truth is spiritual substance in religious things. "My truth," the truth of God,
consists of the things of God as they are. Saving faith receives and appropriates these truths as they
are, according to the revelation which God has made, and the soul is purified through their belief
by the Spirit. Those truths are saving in their reception under the ministration of the Spirit, which,
in the order of God, and the nature of things, stand related to personal salvation.
God's word is the authorized directory to the obtainment of this gracious state. As such it
declares its necessity. How clear. "Follow after peace with all men, and the sanctification without
which no man shall see the Lord." Heb. 12:12, R. V. "For this is the will of God, even your
sanctification," I Thess. 4:3.
"The truth" directs to the efficient Agent in the work of purification, the Holy Spirit. "God
hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of
the truth," 2 Thess. 2:13. "Seeing ye have purified your souls in obeying the truth, through the
Spirit," I Peter 1:22.
The word of truth points out the meritorious and procuring cause of sanctification, the
atoning and efficacious blood of Christ. His vicarious sacrifice as a sin offering is the central
sanctifying truth of the gospel. "Who gave Himself for us, that He might redeem us from all iniquity
and purify unto Himself, a peculiar people, zealous of good works." Titus 2:14. "The blood of
Jesus Christ His Son cleanseth us from all sin," I John 1:7.
God's word of truth presents all needful hopes and motives, principles and inducements, to
a life of holiness. "I beseech you therefore, brethren, by the mercies of God, that ye present your
bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service," Rom.
12:1. "Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be
in all holy living and godliness, looking for and earnestly desiring the coming of the day of God," 2
Peter 3:11, R. V. Here we are taught that the amazing scenes of the final dissolution of earthly
things should exert a deep and abiding influence on us, and prompt to a holy and sanctified life.
The truth also gives us the receiving medium and immediate condition of sanctification;
"Purifying their hearts by faith." The truth of God, received by faith, is brought into such vital
contact with the heart, as to "purge it from dead (sinful) works to serve the living God." it is thus,
we are sanctified "by the belief of the truth." To "believe on the Lord Jesus Christ," is to believe
the truth, and every evangelical truth, being a beam of the "sun of righteousness," is saving in its
nature. When the believing soul receives any saving truth, then grace begins to "reign through
righteousness unto eternal life by Jesus Christ." Christ in His incarnation, earthly life and death,
was the embodiment of all saving truth, and to entirely sanctify the soul, body and spirit of man, is
the glorious objective point of the whole gospel system, inclusive of Christ's mission to our world.
All entirely sanctified souls know experimentally these blessed truths. They see that God in
Christ, is revealed love; boundless, redeeming, pardoning, sanctifying and comforting love. They
are "sanctified by the truth," and "rejoice in the truth." They are baptized "with the Spirit of faith,"
and triumph in Christ, "the living truth."
The Bible system of human salvation makes ample provision for the removal of all sin and
pollution, and makes no allowance for any sin. Gospel salvation is salvation from sin, and never
salvation in sin. Nothing can answer as a substitute for personal sanctification; no measure of
benevolence, no fasting, no Christian works nor ordinances can answer as a substitute. These are
valuable only as means of grace, to lead us to Christ, the truth, for personal purification.
Sanctification constitutes the only preparation for paradise. This preparation is to be
accomplished here, in this world, now -- not in death, not in the grave, not at the resurrection, not
in heaven. Sanctification is to be wrought in the church militant, some time between regeneration
and death. A complete deliverance from inbred sin must take place before we go hence.
To make us holy is the great design of Christianity. For this the Son of God bled and died.
For this He ever lives to make intercession for us. For this the Holy Spirit is given, and to cleanse
and save us from sin is the main object of His gracious work.
Contents
40 -- CHARITY AND HUMILITY
Much has been written and said during the past forty years upon the subject of Entire
Sanctification, more than ever before in the same length of time, in the history of the Church. This
has been beneficial in calling general attention to the subject, and arousing the Church to the
importance of a more thoroughly intensified spiritual life.
Many Christians, in all branches of the church, have been led to seek a better religious
experience, and have taken advanced ground in both theory and practice on the subject of Christian
holiness. The conviction has become more general in all. Christian lands, that the children of God
should be holy, and possess the distinctive traits of Christian character, and the graces of the Spirit
in their fullest perfection. Good men everywhere, are seeing more clearly, that for the
accomplishment of her great work, the church must have a deeper experience, a greater enduement
of power and a more complete conformity to the divine will.
While this pressing need is clearly seen and deeply felt, yet there appears a growing
inclination on the part of some to complain of those who either seek the experience and make
profession of its attainment, or recommend others to give the subject special attention. These are
often represented as "full of self-complacency," "self-confidence," and "possessed of a dogmatic
and censorious spirit."
No doubt, in manner, spirit and matter, much of human imperfection has mingled with all
that has been written or said regarding Christian sanctification. This is true of all subjects
commanding human thought and activity. Nor is it denied, that some occasions have been given for
the complaints heard, though they are often more imaginary than real, and not infrequently have no
foundation in fact.
We by no means claim, that all the efforts of the friends of holiness are exempt from human
frailties; indeed, we are painfully sensible that it is otherwise; but, that the complaints so often
made, are facts to the extent represented, we do not believe, as many of those we see in print, we
know to be without foundation.
The spirit, we hear, often attributed to the special advocates of full redemption, we do not
approve, we do not encourage, and if seen we deplore and denounce. After more than a score of
years with a very extended range of observation, we must say, we have not heard the many foolish,
the many unwise and bitter things so frequently attributed to those teaching Entire Sanctification.
Those devoted to this work are not blind to their danger, nor are they living without much
watchfulness and prayer. They claim no perfection of manner, and are open to conviction of wrong
of any kind, or of improprieties in any respect. Like all honest and earnest Christians. they can say,
"Let the righteous smite me; it shall be a kindness; let him reprove me; it shall be an excellent oil,
which shall not break my head."
Even in rebuking censoriousness, dogmatism, and self-confidence in others, we should
carefully guard against being ourselves censorious, dogmatic, or self-confident.
It must be admitted, that there are very many formal, worldly, inactive and backslidden
members in the church, and many plain things have been said and written (and very justly so), and
no doubt, such as have assumed themselves assailed, have been under great temptation to impute a
"spirit of pride," "self-complacency," or censoriousness," to those whom they have deemed their
assailants, even though there may have been no grounds for such opinions.
It may be remembered, that no man ever pressed the church to be less worldly and more
godly, without provoking the censure of some in the church. History, sacred or profane, furnishes
no such examples. Christ, our blessed Lord, was constantly misrepresented and vilified. The
apostles were called 'babblers," and "fools," and represented as "mad," "drunk," and "beside
themselves." The Scribes and Pharisees, thought St. Paul "self-righteous" when he declared to
them, "I have lived in all good conscience before God." When they read from his pen, proclaiming
to the world, "I can do all things through Christ which strengtheneth me," they doubtless thought
him puffed up with self-conceit, and "in the very snare of the devil." Martin Luther, John Wesley,
John Fletcher and Jonathan Edwards, did not escape the most severe imputations.
In the nature of things, any Christian who does his whole duty to the church and the world
in their present state. speaking to them, and of them, as they really are, will incur the charge of
censoriousness. Entire Sanctification implies the doing all our duty. In doing it, the facts respecting
the church, the world, and the truth are to be treated with sincerity, honesty, and faithfulness; and
this, in many cases, cannot be done without giving offense and incurring the charge of
censoriousness. To maintain the contrary would impeach the wisdom and holiness of Jesus Christ
himself.
So important and definite are the provisions for spiritual cleansing, and so precious the
blessing, it is very easy and natural to speak and write strongly and earnestly with regard to it, and
we may possibly at times expose ourselves to the imputations in question. Christian ministers have
always been exposed to such charges, and those the most faithful and useful the most so. The truth
uttered so as to be efficient, must be uttered in a manner indicating importance, certainty and
assurance.
All good men have been painfully impressed with the difficulty of rebuking wickedness,
and exposing fallacious and injurious sentiments in such a way as to avoid "all appearance of
evil."
Contents
41 -- REASONS WHY MORE ARE NOT ENTIRELY SANCTIFIED
One reason is, people are not willing to cleanse themselves. Here is a part of the
purification, in entire sanctification which every one must perform for himself. All "filthiness of
the flesh" belongs to this class. God never does for any one what he can and ought to do himself.
The Lord requires not only holiness of heart, but purity of the body as well; and these in
Christian sanctification must be united, and always are when the work is genuine. There is much
physical depravity as well as moral depravity among partially purified saints. Entire sanctification
includes a radical and universal purification of the entire man -- soul and body. Hence, the body as
well as the soul must be sanctified, and be kept clean and pure for God's service.
We are not to forget, that chastity of body is an important part of our sanctification. Sin is
"filthiness," it may be of the flesh, or of the spirit, as there are defilements of the body and of the
mind. There are sins of the "flesh" of which the body is the instrument, or that are committed by the
body; and sins of the spirit, which are confined to the heart, and never develop in the outer life. We
may and must be cleansed from both as God is to be glorified with both body and soul.
Doubtless many refuse to seek Christian holiness, because of habits of uncleanness,
"filthiness of the flesh," or physical indulgences, which they are unwilling to give up or put away.
No man can be entirely sanctified while his body is an "instrument of unrighteousness," in any
sense, whether public or private.
God requires a pure soul in a chaste body. He made our bodies; they have been purchased
for Him by the death of Christ, and they are not our own. "Ye are not your own, ye are bought with
a price." The Christian's body is the temple of the Holy Ghost, and it is not to be profaned by
prostitution to wicked uses, or filthy lusts. "If any man defile the temple of God, him shall God
destroy."
Having made both body and soul, and redeemed both, He requires them empty as vessels
fitted (purified) for His use. "Therefore glorify God in your body, and in your spirit, which are
God's."
Many fail of entire sanctification, because they do not come out from among the ungodly,
nor separate themselves from sinners. They are constantly touching, tasting or handing something
that is unclean. Multitudes cannot be right with God, because they are wrong with men. There is
much to be done in relation to our fellowmen, which we ourselves alone can do. This includes
honesty, honor, uprightness, and all natural and moral virtues, as well as freedom from all
unhallowed alliances with wicked men. There can be no purity, or spiritual life apart from
outward morality.
Convictions, resolutions and good desires are not enough; there must be actual
abandonment of all iniquity, and positive trusting the atonement of Christ that alone can sanctify the
soul.
In repentance we turn from a life of sin, and put away all that can outwardly defile us; in
regeneration the power of sinful habit is broken, and the new life, with the principle of holiness is
implanted. The regenerate, in the light of the Holy Spirit and God's word, discovers in himself a
remaining sinful nature, that pride, impatience, selfishness, and the love of the world are still
within him, and hence, the need of a further cleansing in order to his purity -- that he may be
"without spot, or wrinkle, or any such thing." In entire sanctification the blood of Jesus Christ
cleanseth the soul from all inbred sin, so that the whole nature, "spirit, soul and body," is pervaded
with the Spirit of holiness.
Contents
42 -- NEEDLESS SINGULARITIES
Christian sanctification, though not identical with culture, social refinement and mere
outside appearance, tends to promote every phase of manly, commendable excellence. Other
circumstances being equal it will improve any man, every way and all ways.
It is to be regretted that some who claim to possess this purifying, ennobling grace are very
careless in extravagant singularities, and in that way detract much from their usefulness. All who
enjoy or claim to possess Christian purity should studiously avoid all things, little and great, that
destroy the confidence of thoughtful people in them. Needless singularity is no mark of eminent
holiness.
We ought to be all things to all men, in all matters where no questions of conscience are
involved. In things perfectly indifferent we should conform to the customs and notions of those
around us. This should be done just so far as we can do it with a good conscience and no further.
St. Paul did this "for the gospel sake," "that he might by all means save some." (See I Cor.
8:10-26.) We are not to yield at all to the customs or influences of others where personal duties
and questions of enlightened conscience are concerned. In such instances, with meekness and
humility, we are to be inflexible and as unbending as Caesar's reed.
When our duty, our conscience and the plain Word of God require it, then we must be
unyielding no matter how singular or different it may make us from others. There is a sense, as Mr.
Wesley says, in which "we must be singular or be damned." Every holy life will appear singular to
wicked men. "There are several acts of holiness," says Rev. William Burkitt, "which the profane
world would esteem as madness, such as eminent self-denial, great seriousness in religion, their
burning zeal, their holy singularity, their fervor of devotion, their patience and meekness under
sufferings and reproaches." This blind and wicked world has always accounted religion as
madness and frenzy. Even the apostles were said to be "mad," "drunk," and "beside themselves"
they were called "babblers," "fools" and "fanatics."
While profound devotion to God will make us singular, different from others and separate
from the world, it is to be feared some have made themselves odd, erratic and needlessly singular,
for the sake of being singular and appearing eminently holy. This is a blunder that ought to be
avoided. If Satan fails to keep us from coming out from the world, and of being separate from the
world, he seeks to lead us clear over the line into needless singularity and extravagances. In, this
way he excites ridicule and contempt against real godliness. There should be no just grounds for
this, and we should be wise as well as "pure in heart."
When we are needlessly singular in things purely indifferent, and are careless, slovenly
and disgusting in crude oddities, in sensible people we create aversion and hatred against the
doctrine and experience we would promote. Let all the professors of holiness, evince gravity,
simplicity, modesty and decency. Let us pray for godly wisdom to avoid unnecessary
awkwardness, slovenliness, sectarian cant, extreme mannerisms and profusion of witticisms.
These are no manifestations or evidences of either justification or sanctification.
Let us study the Bible that our judgments may be enlightened, that we may "abstain from all
appearance of evil." The Bible! the blessed Bible! is to be our instructor. It will teach us the true,
the wise and the right way. The Bible and the Holy Spirit will guide us into all needful truth. Let us
be Biblical in spirit and life, and avoid all foolish, outlandish mannerisms, and not give occasion
for the good that is in us to be evil spoken of. God hath said, "If any of you lack wisdom, let him
ask of God, and it shall be given him." Let us ask for it.
Contents
43 -- SINLESS PERFECTION
It is often asserted that those who hold the doctrine and experience of entire sanctification
believe in "sinless perfection" and teach its attainableness. This misrepresentation has been
asserted over and over again, and by those who ought to know better. Those who reject the
doctrine of Christian perfection will have it that we mean by it absolute or sinless perfection.
Many who at times teach substantially just what we hold will oppose us, assuming that we believe
in absolute perfection.
In a most excellent sermon by Dr. R. S. MacArthur, of the Calvary Baptist Church, New
York, we have the following: "Do I here advocate doctrines of sinless perfection? If I did the
verse following the text would rebuke me and contradict my teaching. In that verse it is distinctly
said, 'If we say that we have not sinned, we make God a liar, and his word is not in us.' No man
may claim sinless perfection. Such a claim as this the Apostle Paul never made, but distinctly
repudiated."
While we repudiate the term sinless perfection in entire sanctification, we fail to see how
Dr. MacArthur's proof-text meets the case. "If we say that we have not sinned," etc., in I John 1:10,
has reference to sinning before God "forgives our sins, and cleanses us from all unrighteousness,"
and not after our pardon and purification. If he teaches that pardoned and purified Christians live
in sin, and are sinning in any proper sense of those terms and in that view discards sinless
perfection, we disclaim any such sentiment on that account.
If by sinless perfection be meant infallibility, or a state in which the soul cannot sin, we
know of no one who holds any such nonsense, although it has been asserted over and over a
thousand times by those opposed to Christian perfection.
If sinless perfection is understood to mean a perfect fulfillment of the Paradisiacal law of
innocence and freedom from all involuntary transgressions of the law of love, we teach no such
perfection. Mr. Wesley says, "Therefore, sinless perfection is a phrase I never use, lest I should
seem to contradict myself. I believe a person filled with the love of God is still liable to these
involuntary transgressions you may call sins, if you please; I do not." ("Plain Account," p. 67.)
On the contrary, if by this objectionable phrase be understood a perfect observance of the
evangelical law of love, so as to love God with all the heart, soul and strength, this we believe the
duty and privilege of every child of God. (See Deut. 30:6.)
If those who object to this term mean by it a gracious, moral condition in which the soul
has no disposition to sin and will not sin, and by the grace of God is kept from sinning, in this
sense we cannot object to it.
We give the following from Dr. MacArthur's sermon, which is just as all true Methodists
teach: 'Forgiveness were an indescribable blessing, but cleansing introduces us into a nobler
condition and a sweeter relation. To forgive is to justify, but to cleanse is to sanctify as well as
justify ... For purification as well as pardon we must constantly strive. Careful study of the text (I
John 1:9) shows us that it is a personal cleansing. The promise is that He will cleanse us from all
unrighteousness ... There must be a personal cleansing in the fountain opened for sin and cleansing.
To that fountain I now invite you. Oh! come, wash and be clean now; yea, wash and be whiter than
snow! ... There is only one fountain that can wash away the stain of sin. Oh, come to that fountain
now, wash and be clean. We observe also that it is a perfect cleansing -- 'cleanse us from all
unrighteousness.' The sin which abides in the heart as conscious guilt may be removed by God's
pardon. The sin which abides in us as pollution requires divine cleansing ... It is the duty and
privilege of every child of God to have his heart cleansed from remaining depravity, and to keep
himself unspotted from the world."
Here we have from this eminent Baptist divine the doctrine of entire sanctification just as it
is held by the advocates of Christian sanctification in the Methodist Church and in all the holiness
associations. But we believe not only in teaching it, but in obtaining it, living in it and glorifying
God in its possession.
Contents
44 -- MISTAKES REGARDING ENTIRE SANCTIFICATION
A very common mistake among many professing Christians is in overrating Christian
sanctification. While some underrate it many more overrate it; they can hardly think of a perfect
Christian or a holy man as anything less than an angelic being in human shape. They do not seem to
think that the words "perfection," "holiness" and "sanctification" used in this connection are
modified by the term Christian. It is Christian holiness, Christian perfection and Christian
sanctification. It is not angelic nor Adamic.
All the works of God are perfect in their order and various kinds. There is a gradation
which belongs to all the works of God, and hence there are various kinds and degrees of
perfection. Each sphere of being has its normal limits; God alone has absolute, infinite perfection;
angels are perfect in their order and sphere, but they fall infinitely below the perfection of God.
Man has his sphere, and though fallen, in the mediatorial economy his present highest, practicable
rectitude is his perfection -- and is Christian perfection.
A Christian who is wholly sanctified is perfect as a Christian, not perfect as an angel, nor
as perfect as he will be when he goes where the angels are. Christ declares that he will then be
"equal unto the angels." Here in this life we are to be "perfect in love," in grace and the graces of a
Christian.
In this life all who are entirely sanctified are possessed of a frail body and infirmities of
mind. Our bodies and souls are closely united, and whatever affects the one affects the other.
Whatever the moral condition of our souls, the frailty of our bodies often weakens our animation of
mind, depresses our spirits, taxes our patience and produces heaviness though the heart retains its
purity and integrity.
The infirmities of the mind are many in this life even in the holiest of men. There is
weakness of understanding, Slowness of apprehension, frailty of memory, irregular imagination
and imperfect judgment. These affect all men, good or bad, more or less in our present state of
being. These cause many imperfections in conduct which are not sins, and do not necessarily affect
the holiness of the heart. The purest and wisest of men are subjects of much ignorance, as it is not
given to any man to know everything, and consequently all are liable to errors and mistakes, and
these lead to errors in life and practice in things which have no moral quality, and hence are not
sinful or transgressions of the law of love. As a sample, a holy man may be sick and take a
medicine which he hopes will cure him, but it hastens him out of the world. Another is
misinformed concerning the character of a person, and consequently treats him with more or less
confidence than is wise and proper. A thousand similar mistakes may occur in those cleansed from
all sin, and in possession of pure love to God and their neighbor.
Contents
45 -- ENTIRE SANCTIFICATION DISTINCT FROM JUSTIFICATION AND REGENERATION
Justification and regeneration precede and lay the foundation for entire sanctification, and
there is a transition from regeneration to complete purification.
Justification and the forgiveness of sins are synonymous. Each express an act of mercy in
the mind of God, that blots out our actual transgressions and absolves us from all guilt. All such
can say: "There is therefore now no condemnation to them which are in Christ Jesus," and "Being
justified (pardoned) by faith we have peace with God."
"Regeneration," "Born again," "Born of the Spirit," "Born from above," signify the renewal
of our nature and the impartation of spiritual life, a work wrought in the soul, which accompanies
justification, and is one of the evidences of it.
"Sanctification," "wholly sanctified," "perfection," "perfect holiness," "perfect love,"
imply a personal cleansing or moral condition as distinctly known, and identified with as much
certainty as justification and regeneration. It has its marks and signs and evidences as a distinct
work.
There is as clear and distinct conviction in the regenerate preceding entire sanctification,
as that which preceded justification or pardon in the penitent sinner. In the one case it is conviction
of guilt and need of pardon, and in the other it is conviction of "inbred sin," and need of purity.
Soon after regeneration, the conviction is felt, though converted and forgiven, that there
still remains in the heart "indwelling sin," real, living, stirring bosom evils, which need
extermination. After conversion the mind is enlightened to see more clearly its own natural
depravity, moral condition and deficiency. The extent and purity of God's law is seen more
clearly, and the necessity of a purified heart to obey its precepts and love God with all the heart.
After conversion the conscience becomes more tender and active, and the cravings of the
soul for communion and fellowship with God become more intense.
In this condition there is a conviction of moral deficiency, and the need of entire
sanctification, and a desire for it, which is a spontaneity in the regenerate heart.
Sometimes, the distress and struggles of the Christian believer seeking purity, or
deliverance from indwelling sin, are more severe than those in seeking pardoning mercy. This is
frequently the case with those who were converted in early life, and never had those painful and
overwhelming convictions which some have.
Some believers are convicted for years of their need of full cleansing before they receive
it, while others very soon after their conversion seek and obtain clean hearts. Some grieve the
Holy Spirit by refusing to yield to His influences and they become cold, formal and gradually
backslide from God. The Holy Spirit and the Bible show them their great privilege and duty, and
through unbelief, or prejudice, or Satanic influences, they refuse to follow their light, and like
ancient Israel, while in sight of the promised land, give way to unbelief, and wander in the
wilderness for years to come.
Others see their privilege and duty, and admit it, but are not willing to fully submit to God,
or give up their bosom sins. They keep back part of the price, like poor Ananias and Sapphira, and
if they are not struck dead at once, they become lukewarm and spiritually dead, and unless they
repent and return to God, will utterly apostatize. This is the class in our churches who are full of
doubts, sore conflicts, trials, severe temptations and dissatisfaction.
On the contrary, those who walk in the light, yield fully to God, and trust in the promise and
blood of Jesus, experience a radical purification from all moral corruption, and enjoy "the fullness
of the blessing of Christ." The evidences of their purification are as clear and assuring as those of
their justification, with its attendant blessings. Purity of heart is as strongly and clearly marked, as
the regeneration of the heart, and is as divinely attested by the witness of the Spirit.
Contents
46 -- THE HOLINESS AND HAPPINESS OF ALL MEN
I desire to present some thoughts on the question of the holiness and happiness of all men. I
make no claim to special originality, but aim to present the truth gathered from any source
available, without regard to quotation marks or names, which would add nothing to their strength
of logic, truth or argument. The inspired- direction is: "Let no man deceive you with vain words:
for because of these things cometh the wrath of God upon the children of disobedience." -- Eph.
5:6.
Are all men to be finally holy and happy? This is the most momentous question which ever
engaged the attention of man. It involves interests as high as heaven and as lasting as immortality.
The settlement of this question is connected with the dearest interests of our spirits while the
throne of God shall stand or angels sing.
In this question each and all have a common interest. Such is the magnitude of the interests
involved; in discussing the subject there should be the utmost candor and thoroughness. Lightness
in the treatment of such a subject is seriously out of place. The flippant and careless manner in
which some treat it commends itself to no reverent or candid mind.
I desire to consider the most common and plausible arguments presented in favor of the
salvation of all men, and against the future and endless punishment of the finally impenitent.
It is argued and claimed by some that all men will finally be holy and happy, drawn from
the perfections of God. All will admit that all the divine perfections are infinite and in view of our
incapacity to comprehend infinity, it cannot be claimed that God can make a full revelation of his
perfections to us. The moral and natural attributes of God can be fully known only by himself. If
this be so any conclusions drawn from the divine perfections, are drawn from premises which we
do not fully understand. Such conclusions, in the nature of the case, must be as uncertain as our
knowledge of the premises is imperfect A false method necessarily leads to a false conclusion.
In this way men often reason as follows: God is infinitely good and God is infinitely
powerful. As he is infinitely good, he would not create his creatures subject to any evil whatever;
and as he is infinitely powerful, he can accomplish all his purposes; therefore all his creatures are
free from all evil and perfectly happy. This method of reasoning leads to conclusions contradicted
by nature and revelation.
We can determine what is and what is not consistent with the perfections of God only by
what we know and see to actually exist, or from what God has revealed in the Scriptures. If it can
be proved from facts as they actually exist, or from the Bible, that all men will be saved, then we
must admit that it is consistent with the divine perfections to save all men, including all those who
reject Christ, and die in sin and rejection of his authority.
On the other hand, if present facts indicate and the Bible positively teaches, that some men,
through their sins and rejection of Christ, will be "punished with everlasting destruction from the
presence of the Lord and from the glory of his power, it must be admitted that eternal punishment
may be consistent with the divine attributes, though we may not be able to see the reason in those
perfections why it should be so We see many things and facts in the providence of God for which
we can see no reason in the divine attributes.
If the perfections of God would enable us to determine just the demerit and desert of sin,
then it might be made to appear that "eternal damnation" is inconsistent with divine justice and
goodness, Who, but God can determine the turpitude, criminality and the extent of the evil of sin,
and what and how much punishment the sinner is liable to endure? As God views it he asks, "How
can ye escape the damnation of hell?"
No man can prove from the perfection of God, independently of revelation, either the
immortality of the soul, the resurrection of the body or a future state; how, then, can he prove from
them the final salvation of all men? The perfections of God, if they prove anything on this subject,
prove the doctrine of future retribution. We know that whatever does exist, must exist consistent
with the divine perfections. We cannot prove from those perfections that the existence of sin and
misery is consistent with such perfections, yet this can be proved from fact; for sin and misery do
exist, and therefore we know from their actual existence that they can exist consistently with the
perfections of God.
Facts bear only on one side of this question, hence, matter of fact cannot prove that it is
consistent with the perfections of God to save all men, whatever may be their conduct, for all men
are not now saved. Sin and misery have existed for six thousand years and now exist, and hence
their existence must be consistent with the divine attributes, and as those attributes are
unchangeable, the inference is a fair one that it may always be consistent with the divine
perfections that sin and misery should exist.
It is claimed that all men will be finally holy and happy because "God is love" and
infinitely benevolent, and that his love is underived and eternal. We admit the infinite love of God
and also that it is underived and eternal; but deny that it follows from thence that all men will
become holy and happy. God's infinite love has always existed, and as it did not originally prevent
sin and misery, but has permitted it for thousands of years past, how can it be shown that his love
will save those of whom Christ declares, "They shall be forgiven neither in this world, neither in
the world to come?"
As God's infinite love and wisdom did not keep man holy and happy when he was so, how
can it be shown the final holiness and happiness of all men will be secured by his love and
wisdom? The argument drawn from the love and wisdom of God would have applied to Adam and
Eve in Eden, in proof that they could never become unholy and unhappy with the same propriety
that it does to us in proof that we cannot remain unholy and unhappy. All can see that this argument
will apply backward to the condition of men for six thousand years past, as well as forward to his
condition for six thousand or more years to come. As the argument is false as to what is past and
present, how can it be relied upon to prove what is to come?
For God to be love is one thing, and for intelligent, voluntary accountable beings to insult
and reject that love is another thing. St. Paul says, "If any man love not the Lord Jesus Christ, let
him be accursed." God loves all men as his creatures; but all men do not love God as their
Creator. God loves sinners now, but sinners do not love God, and no man can be holy and happy
who does not love God. The objector should prove that all men will love God endlessly, and not
assume that because God's love is endless, all men on that account will be holy and happy. If
present infinite love and wisdom do not secure the present holiness and happiness of the sinner, it
is assuming too much that endless love and wisdom will produce endless holiness and happiness.
It is claimed that all men will finally become holy and happy because of the almighty
power of God. That God is almighty, no one disputes, but what God can do when his power alone
is consulted, and what he can consistently do in view of all the perfections of his nature and the
nature and relation of responsible moral intelligences, are quite different from each other. Power
is ability to perform. God has power to do anything that is an object of physical force, or anything
which, in the nature of things, can be done. His almighty power is guided by his infinite wisdom,
and it never breaks over the sacred hounds of eternal truth. It is no limitation of divine
omnipotence to say it cannot work contradictions. To say that God can work contradictions would
not magnify his power, but expose our own absurdity. Omnipotence cannot cause a thing to be, or
not to be, at the same time; or make two and two equal five. Such things are absurdities, and not the
objects of power.
Omnipotence cannot necessitate virtue. A necessitated virtue would be a contradiction and
an absurdity. Nothing can be virtue which is produced by extraneous physical force. Universal
reason and consciousness affirm this. A necessitated volition is a contradiction in terms. It is
absurd to suppose that moral and accountable agents can be governed and made virtuous in another
way than by moral means. It is not more absurd to suppose that God could swing the worlds
through space by moral power than to suppose that he governs the moral universe by physical
power.
Physical power, guided by infinite wisdom and goodness, has created moral beings and
endowed them with the most exalted attributes and moral powers; but the virtue or holiness of such
responsible beings does not consist in the possession of such moral powers, but in the right and
obedient exercise of those powers.
A necessitated virtue being an absurdity, a contradiction in terms, it is clear that sin and
woe may enter into the best moral world, and the divine perfections are consistent with their
existence. We are willing to admit that God might have avoided sin by putting man lower in the
scale of being; by filling the world with uncounted millions of idiots, or with creatures even lower
down than idiots; but he has not seen wise to do it. If virtue and happiness could be necessitated in
all moral, voluntary intelligences, no doubt but God would cause them to shine out in all parts of
his dominion, and not a blot of sin would be seen upon the beauty of the world.
God's abhorrence of sin and his approbation of virtue are seen in the dispensations of
natural good and evil, of pleasure and pain. The design of this divine arrangement is to prevent the
commission of sin and secure the practice of virtue, which cannot be produced by the direct
omnipotency of his power. There is a sense in which God sincerely desires the happiness of all
men, just as he sincerely desires all men to obey him; but his desire for their happiness will not be
secured, just as his desire that all men shall love him and obey him, and do his will now, is not
secured; because it is impossible in the nature of things to necessitate voluntary obedience or
holiness.
God does the best that infinite wisdom and goodness can do for the happiness and
well-being of all his creatures; but voluntary agents have the power to obstinately work out their
own ruin and destruction. Omnipotence cannot, in the nature of the case, confer holiness and
happiness upon them (that being a question of voluntary agency and not of omnipotent power), and
they do not choose to acquire it. All such are asked, "What more could I have done for my
vineyard, that I have not done in it?"
It is not true that all men are always punished for their own good. A felon is not
incarcerated, or a murderer put to death for his own benefit. State prisons are built for the good of
community and the protection of the innocent, and not for the correction and well being of
criminals. God did not drown the antediluvians, nor burn Sodom for their correction and benefit,
but as he tells us: "Making them an example unto those that after should live ungodly." 2 Peter 2:4.
If punishment for a single year is justified on the ground that it is necessary to support
government for a single year, is endless punishment in support of the eternal moral government of
God, a greater anomaly than temporal punishments in relation to temporal governments? If
temporal punishments are justified because they are necessary to meet the exigencies and uphold
the interests of temporal governments, it cannot be shown that eternal punishments may not be
justified in relation to an eternal government.
The idea that all punishment is corrective entirely overlooks the sinner's desert. What the
sinner deserves as a just punishment for his sins and what he needs as a remedy for his spiritual
disease, are two distinct points vastly different from each other. To suppose that all punishment is
designed to make the sinner better, is to say that he deserves no punishment as a reward for his
sins, but needs it as a remedy for his disease. This is both absurd and unscriptural. The Scriptures
represent the sinner as guilty and deserving of punishment, and his punishment as a curse and not a
blessing.
The Bible tells us: "Christ hath redeemed us from the curse of the law' -- Gal. 3:13. By the
curse of the law, must be meant penalty or punishment. If all punishment is reformatory, then Christ
redeemed us from what would have done us good. "Who hath warned you to flee from wrath to
come?" Matt. 3:7. Matthew, here must mean punishment. "The law worketh wrath." Rom. 4:15.
How can this be if punishment is a merciful remedy for our spiritual diseases? St. James says, "Sin
when it is finished bringeth forth death." This popular argument says, when sin is finished it
bringeth forth life. Which is right?
"Who shall be punished with everlasting destruction." 2 Thess. 1:9. What then is the
everlasting destruction with which the sinner is threatened? According to this argument, it is the
only gracious and efficient means which God can employ to make sinners good and happy.
If all punishment is corrective, then when punishment ceases to be corrective, it ceases to
be just; and all incorrigible transgressors, who are made no better by punishment, are unjustly
punished and should be released at once, because they are too inveterate to be reformed. This
would throw all our prison doors open at once to a large share of their inmates.
The Scriptures represent the sinner as being punished according to his works and not
according to his wants. Every man is represented as receiving "according to that he hath done in
the body" and not to that which is necessary to save him. Christ says, "Behold I come quickly and
my reward is with me to give to every man according as his works shall be," not according to what
is necessary to bring him to repentance. The sinner is said to be cursed, to be punished, to endure
wrath," wrath without mixture," indignation, and to perish. If all these are only for the sinner's
good, then are wrath and love the same; then between vengeance and mercy there is no difference,
then an effect proves a remedy for its cause, then is a curse a blessing and death leads to life.
The dispensations of natural providence, as well as the express declarations of the Bible,
forbid the inference that God desires the happiness of those who obstinately persist in sin. Their
united language is, "Woe unto the wicked, it shall be ill with him." God desires the happiness of
the obedient and virtuous; "Say ye to the righteous it shall be well with him."
The error of the argument drawn from the fatherhood of God, is in magnifying the paternal
character of God, at the expense of His infinite holiness and justice, as the sovereign ruler and
judge of the universe. While God, by creation and providence, is the father of all men, He is also
law giver, ruler and judge of all men.
Any argument that destroys or obscures the immutable harmony and equality of the divine
perfections, His justice, holiness and truth, as well as His goodness, wisdom and fatherhood must
be dangerously false. In this argument the love and paternal character of God are so exalted as to
render his other perfections and his relations to man subservient to these in order to reach the
conclusion that all men will become holy and happy. By the same process of reasoning from the
holiness, justice and truth of God (which are infinite), a directly opposite conclusion may be
obtained.
For example: The infinite justice and holiness of God must prompt Him to inflict the
greatest possible punishment upon all who violate His law and oppose His holiness. All sinners
have insulted the infinite holiness of God, violated His holy law, and are amenable to His infinite
justice. God's infinite holiness and justice cannot be impeached, therefore all incorrigible sinners
must be eternally miserable. This argument from the justice and holiness of God for the "eternal
damnation" of the wicked, is just as strong as that drawn from the goodness and love of God for the
"eternal salvation" of all men.
Any mode of reasoning that will support conclusions so diametrically opposite, is too
weak to rest our hopes of heaven upon. It is not true that all men are the children of God in the
paternal, religious sense that Christians are, who are "born of that spirit" and are the "sons of
God." Adam was a son of God, in a sense his posterity are not. God was his immediate creator,
both of body and soul, and he was created holy and possessed the moral image of God; but he
sinned, forfeited the image of God, incurred His displeasure and became an outlaw and plunged
his posterity into a state of moral degeneracy, in which they can become the children of God only
by grace, adoption and salvation; see Rom. 8:15; John 8:47. Men, in their sinful state, are called in
the scriptures, "Children of the world," "Children of disobedience," "Children of the wicked one,"
and "Children of the devil." We are expressly told, Rom. 9:8, "they which are the children of the
flesh, these are not the children of God;" see Eph. 2:2, John 13:8 and John 3:10.
It has often been asked, after depicting and caricaturing the horrors of the lost, "Are you not
better than your God? Would you punish one of your children endlessly?" This appeal to human
sympathies is both deceptive and fallacious. It lies with all its weight against matter of fact, the
present sufferings of the human race. God has seen and heard all the wails, agonies, tears and
sorrows of six thousand years of human depravity and woe and He has almighty power, and yet he
does not relieve matters. The world suffers on age after age and some think it is growing worse
and worse. It is clearly seen that this popular argument, making blind human sympathy a rule by
which to judge of God's moral government over wicked men, is most preposterous.
Another plausible argument, often given as proof of the final holiness and happiness of all
men, is the corrective nature and design of punishment. The argument is usually as follows: "All
divine punishment is designed to reform the sufferer; but endless punishment cannot reform the
sufferer, therefore, no divine punishment can be endless." It is said, "The woes of sin are its
antidote," and "if there be suffering in the next world, it is as in this, but the medicine of the sickly
soul."
In this, truth is adroitly mixed with error. All good men believe that "suffering comes from
wrong doing, and well-being from virtue; but it does not therefore follow that the woes of sin are
its antidote either in this world or in the next. If God designs to reform sinners by the woes of sin,
He certainly fails in His object, as millions of men sin and suffer the woes of sin all their lives and
grow worse until they die. The position that "the woes of sin are its antidote," is the same as saying
that an effect will change or cure its cause, which is a philosophical blunder.
The fallacy of this popular argument, is in the main position, which asserts that all
punishment is designed to reform the sufferer. This position is not true. That God does sometimes
correct with a view to the reformation of the subject, we readily admit; but such corrective
dispensations are usually confined to them who are the people of God, in distinction from others,
and are always limited to this life during which sinners are in a gracious state of probation.
Because God corrects His children to render them more holy and useful, or because He
punishes sinners during their day of gracious probation, to bring them to repentance, to infer from
this that all punishment, under all circumstances, is designed to reform the sufferer, is a conclusion
much broader than the premises from which it is drawn. It is a fact which all can see that the
discipline which is a "savor of life unto life" with some, is a "savor of death unto death" with
others. This is a distinctly revealed doctrine of the New Testament. "God knows how to deliver
the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished.
While God desires all men to be holy and happy, some will not be because a compulsory
holiness is impossible, some will not work out for themselves what cannot be wrought out for
them, without their agency, even by Omnipotence. The divine expostulation to such is, "As I live,
saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his
way and live, turn ye, turn ye from your evil ways, for why will ye die." Ezek. 33:11.
In view of this, our Savior declared, "Ye will not come unto me that ye might have life."
God hates sin above all things. "Oh do not this abominable thing which I hate." Sin is the ruinous
thing in the universe and God forbids it, and is anxious to prevent it, and he does all His infinite
wisdom and power can to prevent it. It cannot be shown that the Almighty could have done more
than He has actually done to prevent sin and secure holiness without doing violence to the nature of
man as a moral accountable being.
Nor can be shown that the means and measures, both as to kind and degree, employed by
God for the salvation and happiness of man from sin and misery, have not been precisely such as to
secure the maximum of good and the minimum of evil. We vindicate the character and power of
God in the existence of sin and misery in the world, on the ground that there is an inherent
impossibility in excluding all evil from a moral universe. It is a moral impossibility for God to do
wrong. God cannot lie and He has said, "The wicked shall be turned into hell and all the nations
that forget God." If hell means the grave, we may add everybody else.
God has the same power to annihilate a limited punishment and hell, that He has to
annihilate eternal punishment and hell; but this he does not see fit to do. Sin, sorrow and death
have reigned in this world for nearly six thousand years. God has no more power to destroy sin
and misery than He had to prevent them. If His power has slumbered over the horrible reign of sin
and misery, over its sighs and groans and death during these long thousands of years, since He
drove the guilty pair out of Paradise, no argument can be drawn from the power of God to prove
that he will ever see it consistent to destroy sin and misery, or annihilate its wicked subjects. Of
the finally impenitent He has said, "These shall go away into everlasting punishment."
Again it is said and argued that the holiness of God assures the final holiness and happiness
of all men. It is said a holy God cannot perpetuate unholiness forever. This statement rests upon an
assumed absurdity, i. e., if all men are not saved, a holy God perpetuates unholiness forever. If sin
and misery cannot exist forever without being perpetuated by God, then they cannot exist for six
thousand years without being perpetuated by Him for that time, and if a holy God can perpetuate
sin and unholiness for six thousand years, His holiness cannot be incompatible with their eternal
existence. The stupendous idea of eternity attaches to the whole of time as well as to a part, and so
far as the holiness of God determines anything, it will determine it in respect to a part of eternity,
as well as to the whole of it.
It is claimed that all men will finally become holy and happy, because of the Fatherhood of
God. It is said God is the father of all men and that a good father, if he had the power, would not
permit his children to suffer except for their good. God has the power and therefore will not permit
suffering, except for the good of His offspring. This position is untrue in both of its parts. God does
not act toward the family of man as a good, earthly parent would act toward his children, if he had
the power, nor could he do so without a violation of the principles of truth and righteousness. A
good earthly parent, if he had the power, would not allow his child to become a thief, or a
drunkard, or a blasphemer, or murderer; but God, having the power to prevent it (as claimed by
some), does permit every degree of crime. A good earthly parent would not allow his children to
suffer excruciating pain by fire, accident or poison, yet God permits these. A good earthly parent,
if he had the power to prevent it, would not allow one child to wrong, oppress or murder another,
nor would he allow his children to become insane, or to blaspheme the name of their father, or to
injure his interests, yet God allows all these things among the human family.
The providence of God, every day, is a practical refutation of this argument. He is now
doing, and has been ever since the fall of man, what no earthly parent would do, or would be
allowed to do by any civil government. What good father would drown his whole family as God
drowned the antediluvian world?
What father would burn his children as God burned the five cities of the plain, sending fire
from heaven, consuming men, women and children? What father would send serpents among his
children, or open the ground and swallow them up, or kill them by the thousands by volcanoes and
earthquakes? What father who could prevent it, would permit his children to starve and perish by
millions, as God has allowed whole nations to perish by famine, plague and war?
If God can drown, burn and destroy His children with famine, earthquakes and pestilence
and death for so many thousand years, and still be a good father, as is claimed, how strong is the
argument drawn from his loving fatherhood, in proof that He will never do what He declares he
will do, "sever the wicked from the just, and cast them into the furnace of fire; there shall be
wailing and gnashing of teeth." Math. 13:47-50.
The sympathies and feelings of our nature are often presented as a reason why all men will
ultimately become holy and happy. If our shortsighted sympathies and feelings are a standard of
truth, then we need neither reason nor revelation to help us to our creed in respect to the
administration of the moral government of God. That our feelings and sympathies are shocked at
the Bible statements regarding the condition of the finally impenitent, we admit, and we infer from
it that they are designed to prompt us "to flee from wrath to come" and not to teach us that there is
no "wrath to come." This looks consistent and natural. If we had nothing within us that would
shudder at the idea of punishment, we would have no inducement to make our escape from it, and
yet, because we shudder at the idea of endless punishment, some conclude that there can be no such
thing. "Such pervert the right ways of the Lord."
The argument proves too much, it runs into absurdities and contradicts matter of fact. It
would disprove the justice of any punishment at all, to say nothing of God's providence towards
guilty offenders in all ages. Our feelings revolt at the idea of God burning the Sodomites for
licentiousness, and striking dead Ananias and Sapphira for lying, and sending out fire from himself
to consume two hundred and fifty men for offering him a mock service, and smiting with instant
death the ten spies for unbelief, and punishing with a horrible death Achan and all his family for
covetousness and doing the same with Korah, Dathan and Abiram, with their wives, sons and little
children for rebellion, sending a plague to sweep away fourteen thousand of his people for
murmuring against his servants, and directing Moses to slay three thousand men for dancing around
a golden calf, and sending a destroying angel to kill twenty thousand Israelites for idolatry.
The filial relations and tender ties that bind humanity together are presented in proof that
all men will finally become holy and happy. Appeals are often made to mothers and friends
whether they could enjoy heaven, or would desire to go there if their loved ones are excluded?
Some even go so far as to say they have no wish to go to heaven if their friends are not saved. This
popular appeal is more plausible than reasonable.
It assumes as truth what experience denies; the very persons who make it contradict the
principle it involves, by not refusing wealth, honor or happiness because all their friends are not
wealthy, honored or happy. This argument pushed to its logical results would prove that good men
cannot enjoy the rewards of virtue because the disobedient are punished for their vice; that liberty
cannot be enjoyed because the lawless are confined in prisons; that life to the good can be no
blessing because the felon is hung. Both experience and common sense refute such arguments to
prove that all men will become holy and happy.
We have noticed the strongest and most plausible positions taken to prove the final
happiness of all men. If our replies to them are irrelevant, or illogical and fallacious, we shall be
glad to know it. To ridicule and caricature endless punishment proves nothing except the weakness
and depravity of those who do it. Those who expect all will finally be saved, and base their hopes
upon that, make their salvation to depend upon a disputed point; disputed not only by the principal
writers and commentators of every age, but by the mass of the whole Christian world.
Those who neglect personal salvation and rely upon the ultimate salvation of all, hang their
eternal salvation upon contested points, rejected by every evangelical church. If the churches are
right and they are mistaken, their prospects are blasted in eternal night. All who live Christian
lives are safe anyway; if there be no eternal hell, the believing there is one, cannot expose them to
one. If there be no "eternal damnation" they cannot be eternally damned. "Their rock is not as our
rock, our enemies themselves being judges."
THE END
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