WAITING UPON GOD (CONTINUED)

WAITING UPON GOD (CONTINUED)

This beautiful Scripture discloses the attitude of the soul that grows -- waiting before the Lord, for the Spirit to give light, direction. The reason we are so often defeated is because we rush into battle without waiting for His direction.

Waiting means for us never to be in a hurry when we are before the Lord. Waiting means that we have plenty of time, nothing to cause us to get impatient, nothing to worry us. We have all the time needed for this waiting. Patience is a rich grace to manifest in these hours of waiting; in fact, one cannot make progress without it. One cannot wait on God and have his mind wandering, It would kill all the sweet joy that comes to those who do really wait.

You must have concentration, you must get right down before God, and your mind and thought, your all, must be there too. You cannot wait on Him with half the heart. He must have all or none. "When thou prayest, enter into thy closet," is His way for us to wait. A wholehearted

service is what pleases Him and puts you in right relationship to get all He can give you in one short life.

Wait, be still, listen, let Him talk, get quiet, close your mouth, you talk too much; give Him a chance to talk to you. He wants to reveal His will to you, His plans for you; His field needs you. He is about to speak, be still, listen to His gentle voice, draw in your mind, prepare the way, He desires a talk with you, get ready. Your mind, soul and body must be prepared for His coming. We can never get His ear until we get quiet before Him. The devil is wise to try to get us all in a hurry, all confused, all nervous, our minds divided, then it is impossible for us to get a grip in prayer. We need plenty of time when we go to pray; more time than anything else; more time than we know what to do with, then we can wait His time and not be in a hurry.

To wait means to get down and stay down, not to get up until you are through, to stay all day, yes, all night, and next day, too, and three whole days and nights, and still longer if necessary. Amen! Glory! It means that you are determined to go through with Him at any cost. It means, too, that you are His to go, or stay, or send. Amen! It means that you are seeking His will to know, His light to follow. It means that you are an honest soul and want light. You are after an open door, and will gladly enter quickly.

Waiting should have your best time, not the close of the day when your mind is tired and sleep has taken hold upon you, but early hours when you are fresh. You should never wait until your mind is crowded with other matters. One will need all his mind to wait on God. Waiting is half the battle. It is that that qualifies us for battle and gives us the assurance beforehand. All the soul-savers get to Him early in the morning. No better time could one find to wait on Him, for His guidance, for the light needed. While others slumber you wait, and you will have the power, and the victory too. Waiting is not easy, but it will pay. Oh, to be still before Him, the whole man patient, just simply waiting God's time! I will stay here until He speaks.

Never come in a hurry, never leave in a hurry, take time to wait, have leisure when you come to wait. Take a vacation. Throw off every care, every burden, all worry. You must wait, your soul needs this waiting, but it will take time, determination, will power, faith.

WAITING UPON THE LORD

More teaching on praying clear through.

WAITING UPON THE LORD

"But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint." (Isa. 40:31.)

"Waiting upon the Lord!" This suggests the beautiful thought of one's having plenty of time, being in no rush or hurry at all. Waiting necessitates one's having plenty of time, no other business to attend to, getting alone with God. It takes patience and forbearance to wait upon God; to await His time, His way, His method or plan. To be in a hurry would spoil the grace, the strength, the courage that comes from waiting upon the Lord.

A woman and her two sons, paid her father a visit, They had to get up at two o'clock in the morning and catch an early train in order to make connections at another city, if they would reach her father's home by night that day. She made the first train all right, but when she arrived in the city where she had to make connections for the train that would carry her to her father's, she was compelled to go across the city two miles in a hack to reach the other depot. The hack-team driver was tired, hence she missed her train two minutes. Rushing up to the ticket window, almost out of breath, she asked the agent "if the train going to was on time?" He replied, "The train has just pulled out." She wrung her hands and exclaimed, "Oh, isn't that awful! It is simply too bad that I missed that train! That old hack team, those old bony horses did not go fast enough! That driver was a poky man! Tell me, will I have to wait here six hours and a half? Six hours and a half before I can catch a train for my father's!" "Yes, you will have to wait six and a half hours." She Went over and took a seat and sat there crying and worrying and be-meaning the hack driver, In about one and a half hours the ticket agent rushed out and across the station to her exclaiming, "Oh, lady, you should rejoice, you should be very happy in missing that train, you saved your life and the life of your two children! That train was derailed and killed the engineer and fireman and flagman and thirteen passengers!" She clapped her hands and cried, "O God, how I thank Thee! I praise Thee for permitting me to miss that train!" How often we misjudge, misunderstand God's providential leadings.

Last December the author took very ill. For ten days and nights we waited much in God's presence, but could not pray through for healing. We cried in earnest, agonizing prayer by the hour, but the clouds were black; His face seemed heavily veiled; there was not one ray of light. The enemy sent us platoons of imps to tease and harass our soul. The devil whispered, "Now you have prayed through before, you have been healed before, what is the matter this time? Why cannot you get a grip upon God now? Why does He not hear your earnest cries?" These suggestions were awful to be whispered into the ear of a trusting soul during such a battle with the enemy, but we remembered that God said, "They that wait upon the Lord" -- not work, not run, not preach, not sing, but wait. It takes more grace to wait than it does to work. It takes more power to tarry than it does to go. Going is easy, going is luxury, but the command is to wait, wait, and we must patiently wait, we must wait until we hear from Heaven, we must wait until we get the mind of God, until we understand His will, His plans, until we know His commands, until He gives us the chart, map and compass.

One day while we were in earnest prayer, our soul in agony, we called upon our good wife to pray. While she was praying most earnestly for us, we looked up into His dear, sweet face with streaming eyes and crushed soul, and begged Him for a promise, begged Him to show us how to go on. The devil had been telling us for several days that we had taken sick to die, that our life's work was ended, that God had no further use for us, that our mission had been fulfilled. Some way, somehow, we could not believe it, and while looking up into His face, begging for light, begging for a promise and asking if it were His will that we should not die in that awful hour, in that dark hour, He gave us this precious promise (St. John 21:23): "Then went this saying abroad among the brethren, that that disciple should not die." We jumped to our feet, clapped our hands, and praised God aloud, Oh, the rushing tides of joy that filled and thrilled and electrified our being! We were carried out into mid ocean upon the billows of His mighty love, but there were lessons to learn, there were experiences to go through, certain lines of discipline that were essential to be given us.
Some way, somehow, even though so blessed, we did not get a grip upon Him for healing, so went to Christ Hospital in Cincinnati and were operated on. The next day after the operation the devil came in and said, "This is a short route to the cemetery. You are going to take blood poisoning and die." The nurses would come in every few moments and take our temperature. Finally we asked, "What is the matter? Why are you taking our temperature so often?" One answered, "The doctor fears blood poisoning." After she had gone out we cried to our God, "Why did you give us that beautiful promise. that bright promise in St. John 21:23, if we are going to die? Why did you not permit us to die at home with wife and babies? Why bring us down here to this hospital to die among strangers?" Then our soul stretched out for God and we began to earnestly wait upon God. Suddenly someone whispered, "God can give you another promise; God can give you light; God can show you that your mission is not accomplished, that your life work is not ended, that God has need of you in the great harvest-field."

Just then He gave us this precious promise (St. John 21:18): "Verily, verily, I say unto thee, When thou wast young, thou girdest thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not." Here we raised a shout and praised God that we were to live to be an old man. You see if we had not waited upon God our soul would have sunk beneath the waters of discouragement. The devil would have beclouded our skies, placed a film over our vision, but we were waiting upon God, we were being led by the Holy Ghost. Oh, if we would only wait more upon God! Linger more in His presence! Have more blessed seasons of real, earnest prayer!

Too often we do not get anywhere in prayer, we quit before we begin, we get no strength, no courage, and the prayer life becomes dry and like stale bread. We do not enjoy it, we do not relish it, it is a drag, but the deep prayer life is an enjoyable life, It is a life that counts for God and lifts humanity; it is a life that brings thirty, sixty and one hundred fold. Men who pray do things for God, they are worth while, they are the men who bring things to pass.

We cannot accomplish anything for God without this deep prayer life. Waiting upon God in secret prayer prepares one for public proclamation of His truth; prepares one to sing with spirit; prepares one to pray in the Spirit; prepares one to teach under the inspiration of the Spirit. It makes home duties light, it makes work for God a delight, it oils up the machinery. There is no burden, no worry. There is rest, sweet rest, constant rest, abiding rest. No tossing, no sliding, no slipping up, but the abiding peace of God in the heart. Oh, why not wait upon God!

HOW TO PRAY CLEAR THROUGH

I feel the church needs to return to praying clear through. To some, this will be a new teaching. To others, it is a reminder and an encouragement. The material comes from a book "Praying Clear Through" by William J. Harney.


HOW TO PRAY CLEAR THROUGH

"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." (Matt. 7:7.) "If ye shall ask anything in my name, I will do it." (John 14:14.) "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." (John 15:7.) "And the prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins, they shall be forgiven him." (James 5:15.) "Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit." (James 5:17, 18.) "And this is the confidence that we have in him, that if we ask anything according to his will, he heareth us. And if we know that he hear us whatsoever we ask, we know that we have the petitions that we desired of him." (I John 5:14, 15.)

For one to pray clear through, necessarily, first, there must be a burden, an object in view; something must have been pressed upon your mind by the Spirit that needs praying for, or about. Here is a child very sick. The doctors tell the parents that the child is most likely going to die. Some way the parents feel led out in prayer for the healing of the child's body. They read some promises, they wait upon God. They pray, and there comes upon them a spirit of prayer, a burden of prayer. There come upon them arguments, poetry, prose, promises, and they really get into soul travail. They fast, they cry to God, they agree, the fire falls, the witness comes. They pray clear through. The child gets well.

One morning while a good woman was wash-ing her dishes, a burden of prayer seized her spirit for a missionary friend in India. She saw that her friend was in great danger, bodily danger, danger of being killed. She saw robbers on her track. She saw them pursuing her. She fled to her bedroom, fell upon her knees, and prayed right through to God, and her friend was gloriously delivered.
One may not get into the spirit of prayer the minute he goes to prayer, or the second he falls upon his knees. It may take quite a little while to get into the spirit of prayer, to get in touch with the forces of the skies. Sometimes when we get up to build a fire there is just a coal or a small chunk of fire. What do we do? We shave some fine kindlings; place them upon the coals of fire; then blow lightly until a small blaze leaps up. Then put on some more kindling; then we put on the fuel, and soon there is a roaring fire, and the room is comfortably warm.

Oftentimes when we've gone to prayer, we were dry, and the devil did his best to keep us dry, but we had gone to prayer, and meant to pray clear through before we quit. We had taken it by the job. We were not in a hurry. We had plenty of time for prayer. We would read the 21St Psalm, the 91st Psalm, the 14th chapter of St. John, 13th chapter of 1st Corinthians, testify to His goodness, meditate, reflect, sing "Jesus Lover of My Soul," pray awhile, praise Him, and keep this up. Don't quit. Don't get up off your knees. Stay down until you hear from Heaven. Stay there until you get into a spirit of prayer. We get what we want, that is, we get what we pray for. If we want the spirit of prayer badly enough, and will go down in earnest, it will be ours to enjoy A young man who was convinced that a Methodist pastor should have a helpmeet, began to cast his eyes about, and at last they fell upon a handsome young lady, the sister of a great Congressman. She was well educated,, and a great musician. The preacher said, "She just suits me. She can carry on the musical side of the parish, and that is a great help." But he went to prayer. He fasted and prayed. He went daily before God over this all-important step, for much hinges upon this step. He knew that many a preacher's life had been injured, his ministry hurt, by choice of a wrong companion; hence this preacher waited upon God. Seemingly, he could not get into the spirit of prayer. Seemingly, he could not get the ear of God, and he could not get the mind of God. But he kept praying. One time he prayed clear through, and the Spirit said, "No, she's not the woman for you."

Thirteen years had come and gone, and this preacher had become a famous evangelist. Conducting a series of meetings in a large Southern city, he saw an eminent lawyer one night at the altar, crying and pleading with God for pardon. He knelt by the lawyer's side; placing his arms about him, he said, "Sir, what is your trouble?" The lawyer looked up into his face, and said. "May I have a private interview with you tomorrow?" During the conference the lawyer said to the preacher, "I married Congressman So-and-so's sister. She was a beautiful woman, well educated, and a great musician, but she is making life a hell on earth to me." When this preacher got back into his room, he jumped all over the floor, clapping his hands, and praising God that he didn't get her for a wife, You see if the devil could have kept that preacher from praying clear through, perhaps he would have gotten that woman, and thousands of souls would not have been saved.

When a burden comes upon your soul, or the Spirit leads you out along any line in prayer, take time, plenty of time to get alone with God in prayer. Stay there. Don't get up. Don't be in a hurry. Don't get nervous. Don't look at your watch. Never stop until you get the mind of God. It is dangerous to your own soul; it is destructive to God's cause committed to you. It will cause you to

lose the blessed spirit of prayer, when He leads you out, and you fail to follow; fail to stay upon your knees; fail to pray clear through. God would not burden your heart, God would not make you hungry, lead you out, causing you to wrestle, to agonize, to fast and pray, unless He meant to answer. It's proof of the fact when the burden continues, and the Spirit continues to lead you out, that there's an answer, and God wants you to pray clear through.

A good woman who was tied to her bed by a malady, prayed three years, once every day, for one hour, for a great revival to break out in her home church, in her home town. Sunday after Sunday she would ask her sister, who was taking care of her, when she came from church, whether anything had happened. Had anything new taken place? God kept burdening her. The spirit of prayer kept leading her out. She became more anxious. She would weep and cry, but every Sunday when her sister came in from church, she told her that the same old, dry folks prayed those long, dry prayers, and the choir sang so but few in the audience could understand anything they said, and the preacher discussed science, and there was nothing being done. The devil teased this honest heart. He said, "You prayed and cried and fasted for three years, and there isn't a single sign of a revival." But one Sunday morning the sister came in and went right to the bed of her sick sister, saying, "A new preacher preached this morning, and I tell you he was a warm member. He woke things up." That night the sister came home about 10:30, and said the altar was crowded, and there were between two hundred and fifty and five hundred souls blessedly saved in that meeting.

Get on two or three good promises. Press down hard on them. Anchor to them. Things will break up. Things will break loose. Things will break over. God hears you, and His thoughts toward you are good. He will answer. Dare to trust Him anywhere. God always hears and answers prayer.

Is it wise to make holiness a specialty in the church and in Christian effort?

Is it wise to make holiness a specialty in the church and in Christian effort?

1. It is. The Bible makes it a specialty. It is the grand objective point of the whole Christian system -- the center where all the lines of truth meet. The commands, promises, invitations, exhortations, and counsels all run to this "central idea" of Christianity.
Bishop Foster says: "It is the truth glowing all over, welling all through, revelation; the glorious truth which sparkles and whispers, and sings and shouts in all its history, and biography, and poetry, and prophecy, and precept, and promise, and prayer. The great central truth of the system." -- Christian Purity, p. 80.

We hardly need say, in harmony with this, that Christian perfection, or "perfecting the saints," is a specialty in Methodist theology and history. Why, then, may it not be pushed to the front, or why should it be deemed contraband in our meetings and church work?

2. The expediency of making it a specialty is seen in its importance, and in its essential relation to the whole work of God. When this prospers, every other interest of religion prospers; and when this is neglected, all other interests suffer, and none other can compensate for it. Making a specialty of this doctrine and experience, more than any other cause, produces all manner of precious fruit, both in heart and life hence, in its highest gospel form, holiness ought to be the specialty of the whole church.

3. To make it a specialty, or give it prominence, does not involve the neglect of other truths, as many seem to suppose. There can be no true presentation of holiness, without presenting its correlated truths in the Gospel. A moment's thought will show that human depravity, the atonement, the work of the Spirit, faith, obedience, and the conversion of sinners, all stand intimately related to it.

4. This is the most common and popular form of objection to efforts for the spread of holiness in the church and world. This opposition stands against distinctively teaching it, or giving it prominence by word or pen. Making holiness a specialty, of course, involves presenting it distinctly, distinctively, and persistently, and this is the main point of the objection. Mr. Wesley said "Let all our preachers make a point (specialty) to preach Christian perfection to believers constantly, strongly, explicitly." -- Plain Account, p. 169.

5. No one excels, except he makes his pursuit, for the time, a specialty. College and Seminary professors understand this for in teaching it is deemed essential. Why should "perfect love." as a specialty, be an exception. "Love" is declared to be "the fulfilling of the law," and love out of a pure heart the end of the commandment.

6. The cry of "fanaticism," "extravagance," "division," and "secession," as against making this subject a specialty, is rather too wholesale, and too common to frighten intelligent, thinking people. These have been the staple so long with infidels, worldly men, and cavilers, it is unseemly for those who call themselves Christians to adopt them.

7. The assertion that those who make this subject a specialty become "narrow," and are "men of one idea," is not disparaging to any man's character. If a man has an idea large enough to take in all other true ideas, he has no occasion to abandon it, nor need he fear being made "narrow"

by it. One idea, and that a good one, is better than no ideas at all, or than a number of very poor ones. Holiness is the grandest and most comprehensive idea in the universe.

8. The world is indebted to men of one idea for its inventions, its discoveries, and its great moral and religious reformations. Columbus was a man of one idea, and he discovered a new world. John Wesley resolved to be "a man of one Book," and "a man of one work." What has been the result? St. Paul proclaimed his devotion to one idea. "This one thing I do." "For I determined not to know any thing among you, save Jesus Christ and him crucified." "Teaching every man, in all wisdom, that we may present every man perfect in Christ Jesus." Was the apostle wise?

Newton, Herschel, Shakespeare, Howard, Luther, Fulton, Morse, Edison, and Longfellow, were all specialists. Were they "narrow," and lacking in breadth because of their several, one great idea?

9. The Methodist Church has always had her specialists. Do they become "narrow"? Did Dr. Durbin become narrow because he made the missionary cause a specialty for more than a score of years? And how in regard to Drs. Whedon, Curry, Vincent, and Kynett? On the other hand, who believes that the Missionary Society, Sabbath School, Church Extension, and Quarterly Review, have suffered in their interests because these men have made them specialties?

Suppose, now, that some make, in study and effort, the grand "central idea of Christianity" a specialty, and devote themselves fully and intensely to the work of "perfecting the saints," or spreading holiness through the church, will that belittle them, make them "narrow," or be out of harmony with the policy of the church which makes a large use of specialists as book agents, presiding elders, bishops, editors, secretaries, presidents of colleges, &c.? Where do we look for the deepest penetration, or the highest skill? Where?

Fourth Bible Study: A Rest for the People of God

The lesson today is based on Hebrews 4:3-13. As an old fashioned holiness preacher, this lesson is what I call "shouting ground!" As a reminder, the book of Hebrews is primarily a book about going forward to a place of rest in God. It does not focus on deliverance from Egypt, which symbolize before one knows Christ, but entering into the land of Canaan which represents entire sanctification. We will use the words entire sanctification, holiness, heart purity, perfect love, a rest of faith to all mean the same experience. That experience is having one's heart cleansed from inbred sin when one is sanctified after being born again. Today's lesson is divided into "The Sabbath Rest," "The Canaan Rest," and "The Rest of the Soul."

This is the great need of the church. When I was pastoring a conservative holiness church, it is my opinion that less than 30% of those in attendance were entirely sanctified. I believe the number is far lower today in most churches. How do you know, you might ask? Simply put, when you see anger, gossip, jealousy, conflict, envy, stinginess, and unkindness to the children of God, you can believe that a carnal heart is at the root. I say this is the great need of the church because the sanctified believer will give to the work of the Lord, so the church will not have money issues. The sanctified soul does not respond in anger to others but remains in a state of peace so there will be less conflict. The sanctified believer supports the ministry that preaches holiness. The devil will fight the sanctified, but the enemy finds no foe within the sanctified. The battle is all on the outside.

The first section is "The Sabbath Rest vv. 3,4." The writer of Hebrews tells us that God rested on the seventh day. The first six days had an "evening and the morning," but not the seventh day. The. Sabbath rest was to be continual. God's Sabbath rest is unending. This same characteristic is God's design for the soul of a person, an unending rest in Him. The following Scriptures prove sanctification: John 7:14-17; Ephesians 4:22-24; 1 Thessalonians 4:3; 5:23; and 1 John 1:7. The Israelites that failed to enter Canaan due to unbelief are a warning to the believer not to fail to enter into the perfect rest God has provided through Jesus Christ to sanctify our souls. The Sabbath rest is a message to us that God has provided a rest for His people. You don't have to live a life of anger, worry, envy, etc. There is a life in this world that you can have complete rest. This does not mean you won't have problems, real serious problems. However, it does mean that you can approach h those problems with a complete rest in God. Do you have this rest?

The second section is "The Canaan Rest vv. 5-8." The entering into Canaan by the Israelites when they were delivered from Egypt was not the fulfillment of God's promised rest. It was a type, or a picture, revealing what God wants to do for and in the individual. Moving into Canaan meant living where God wants you to live, that is free from sin, both in acts and in nature. Living in Canaan means living with a heart that has been cleansed and purified from carnality. The word "unbelief" in verse 6 can be translated as "disobedience." The evil heart of unbelief leads one to disobey God. When a believer begins to doubt God and His Word, that seed of unbelief will grow into full fledged sin and rebellion. Sadly, I have seen ministers break up their homes when they began to doubt God and leave Canaan and head back to Egypt which represents a life in bondage to sin. In our holiness churches, there are many hymns that speak of the second work of grace as entrance into "Canaan Land." Have you entered this land of fruitfulness and blessing? If not, what holds you back? Life is better living with a cleansed heart.

The third section is "The Rest of the Soul vv. 9-13." There is a rest for the people of God, those that have been born again. The word “rest” in the Greek language (the language the letter was written in) means “sabbath rest” a rest like God’s rest following creation. It is a life of rest. Verses 12 and 13 contain two reasons why believers should earnestly seek to be entirely sanctified. The first is the Word of God, and the second is the eyes of God. God’s Word is alive and powerful. The Word will cut to the heart of a person. It will expose carnality and offer a cure. The carnal heart will make excuses, it always does. It will seek to avoid truth. Over the years I have seen carnality in action in opposing holiness preachers and holiness doctrine. The second reason to seek holiness is that nothing is hidden from His view. Carnal reasoning and carnal deception will be futile when you stand before God. Remember, consecration and faith are man’s part, but cleansing is God’s part. God sees you as you really are. Are you ready to stand before Him? If not, you can be ready by dying out to self, taking the death route of crucifixion of self and seek to be entirely sanctified by faith.

The Golden Text is: “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” Matthew 11:28 Do you have this rest? Are you ready to meet God? Don’t delay. Tomorrow may be too late. Seek God while He May be found.

My summary points:
1. There is a permanent rest for the people of God just like God rested from His works of creation.
2. It is evil to doubt God. It is God’s will that you be sanctified wholly. 1 Thessalonians 4:3
3. God sees you as you really are. Does He see a carnal heart when He sees you.

I’m thankful that an 80+ year old holiness minister shared the truth about entire sanctification with me in the 1970s. It changed my life, eventually. I wished I had responded sooner to this truth. You don’t have to wait. Seek God with your whole heart. Ask Him to purify and cleanse your heart from the sin nature.

Next week: “Christ, Our High Priest.”

Don’t forget to read the Sunday School Beacon for inspiration.

If you know someone who might like to join this study, have them contact me to get the materials.

What about those that deny holiness?

What becomes of those who deny this doctrine?

1. God will permit nothing unholy to enter heaven. "Without which (holiness) no man shall see the Lord." This declares that purity (a certain moral quality) is requisite to admission into heaven. The "pure in heart" alone "shall see God." Before men leave this world they must be purified and made perfectly holy, or they can have no place in the kingdom of God. God has no two sets of conditions for believers; all are to be cleansed from all sin by the blood of Christ, either before or at death.

2. Justification and regeneration do not supersede entire sanctification, which is a full preparation and the only preparation for heaven. A state of continued justification, in the gracious order of God, includes the assurance of entire sanctification. All justified souls are God's children, are heirs of eternal life, and have a title heaven, and cannot fail of their inheritance if they do not forfeit their justification by apostasy. All men will be saved who die in a justified state before God, as all such are children of God by adoption, are absolved from the guilt of actual sin by pardon, and are free from any voluntary antagonism to holiness. Sudden death to such finds them covered with the covenant of grace, similar to the dying infant, which entitles them to the merits of Christ and heaven. Justified believers, in the event of their sudden death, stand in the same relation to God that infants do, and He (not death) perfects that which is lacking in them. Infants are justified, but they are not entirely sanctified. Dying infants go to heaven, but not without first being entirely sanctified, not by death, but by the blood of Christ.

3. A justified state implies an obedient spirit, and every one who maintains his justification is following after holiness, and his holiness or entire sanctification has begun. Every justified believer is partially sanctified, and has only to fully trust Jesus to be entirely sanctified; and all persevering believers will obtain this grace before death, inasmuch as the promise of eternal life carries with it the pledge on God's part to bestow all needed grace. (Eph. v. 27; Phil. i. 6 Jude, 24. )

4. Although many Christians seem to deny this doctrine, they do, in fact, admit it virtually, if devoted to God. All true Christians have longings after it, and in different phraseology allow in substance what we claim for the entirely sanctified. Some, we believe, in all the several denominations have obtained what we claim as holiness, and, as already stated, all believers who are faithful unto death, so trust in Christ and renounce self that he makes them perfect in love and takes them home to heaven. They might have experienced it many years before, and lived as well as died in its possession, had they been properly instructed.
Thousands of believers would obtain perfect love if ministers more generally understood the doctrine, enjoyed the experience, and faithfully preached and lived it themselves. It is not essentially necessary that all persons use our phraseology, or that they have a very minute theoretical knowledge of the doctrine, in order to its experimental knowledge. But whatever our views or expressions on the theory of holiness, only those who die in possession of purity can enter the heavenly city.
"It is most absurd to suppose," says Dr. George Peck, "that a justified soul can be lost, without having forfeited his justification by backsliding." Christian Perfection, p. 28.
Dr. John Dempster says: "While it is true that no believer is lost, and that none with impurity is saved, it is equally true that no one retains his justification and dies without sanctification. Apostasy or purity is the only possible alternative after regeneration." -- Sermon at Biblical Institute.

Should the doctrine, experience, and practice of Christian Holiness be preached frequently?

Should the doctrine, experience, and practice of Christian Holiness be preached frequently?

When I was serving as a senior pastor, I made sure to include holiness into every sermon. One day someone said to me, "If you were preaching on he flowers of the Bible, you would turn it into a holiness sermon!" While the comment was meant I believe as an insult, I took it as a compliment and said, "Thank you!" Holiness is not preached clearly and definitively as in days gone by. Hear the cloud of witnesses speaking below.

This subject should receive (as it demands) great prominence in all our ministerial labors. While it should not be the only topic in our pulpit ministrations, it should be a prominent one. The apostle Paul states the great object of an established Christian ministry to be "for the perfecting of the saints." In regard to his own labors, he says: "We warn every man, and teach every man, ... that we may present every man perfect in Christ Jesus." The minister of Christ should give the doctrine and practice of holiness the same prominence the Bible gives it.

1. Bishop Foster says: "It breathes in the prophecy, thunders in the law, murmurs in the narrative, whispers in the promises, supplicates in the prayers, sparkles in the poetry, resounds in the songs, speaks in the types, glows in the imagery, voices in the language, and burns in the spirit of the whole scheme, from the alpha to the omega, from its beginning to its end. Holiness holiness needed, holiness required, holiness offered, holiness attainable, holiness a present duty, a present privilege, a present enjoyment -- is the progress and completeness of its wondrous theme!" -- Christian Purity, p. 80.

2. The Discipline, on the matter and manner of preaching, is very explicit. It reads: "Let us strongly and closely insist upon inward and outward holiness in all its branches."
This insisting upon "inward and outward holiness in all its branches" is to be constant -- "TO DO THIS, IN SOME MEASURE, IN EVERY SERMON." -- Dis., p. 86.

3. Rev. John Wesley says: "Therefore let all our preachers make a point to preach of perfection to believers constantly, strongly explicitly." ... "I doubt not we are not explicit enough in speaking on full sanctification, either in public or private." Vol. vi. p. 529.
"I am afraid Christian perfection will be forgotten. Encourage Richard Blackwell and Mr. Colley to speak plainly. A general faintness in this respect has fallen on the whole kingdom. Sometimes I seem almost weary of striving against the stream of both preacher and people."
"I hope he 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." -- Letter to Mrs. Bennis, 1771.
"I wish, when opportunity serves, yon would encourage him (Isaac Brown) 1. To preach Christian perfection constantly, strongly, and explicitly. 2. Explicitly to assert and prove that it may be received now: and 3. (which indeed is implied therein) That it is to be received by simple faith." -- Letter to Miss. Ritchie, 1782.

4. Dr. Adam Clarke says: "If the Methodists give up preaching entire sanctification they will soon lose their glory."....."This fitness, then, to appear before God, and thorough preparation for eternal glory, is what I plead for, pray for, and heartily recommend to all true believers, under the name of Christian perfection."
"Let all those who retain the apostolic doctrine, that the blood of Christ cleanseth from all sin in this life, press every believer to go on to perfection, and expect to be saved, while here below, into the fullness of the blessing of the gospel of Christ." Theology, p. 201.

5. Bishop Peck says: "The duty of ministers is plain: to set the whole work of grace upon the heart, constantly and plainly, before the people ... to hold out, with the clearness of light, to the Israel of God, everywhere, the glorious privilege of perfect love, and urge it; not as all the gospel, but the grand result sought in the gospel; not merely as a privilege and a probability, but as a duty, as an attainment, which we are in danger of missing, and which is indispensable to our ultimate preservation in the favor of God, and our introduction into heaven?" -- Central Idea, p. 66.

6. Bishop Foster says: "Let the pulpit experience and teach this glorious privilege as it deserves to be taught, and great evil will be obviated." -- Christian Purity, p. 277.

7. Dr. Stephen Olin writes: "I trust the day is near when our church will bear a clearer testimony on this subject. It was the peculiarity of early Methodism. ... I do not for a moment allow myself to doubt that the great plan of redemption provides for a perfect work here below. I can take no view of the gospel which tolerates lower views. I can not PREACH the gospel in any other light."

8. Bishop Asbury wrote to the Rev. Henry Smith, and closed his letter as follows: "Night comes on, and I will close with saying, 'Preach sanctification, directly and indirectly, in every sermon.' " He wrote to another, "O purity! O Christian perfection! O sanctification! It is heaven below to feel all sin removed. Preach it, whether they will hear or forbear. PREACH IT."

9. Bishop McKendree wrote the following to the eloquent Summerfield: "But superior to all these, I trust you will ever keep in view, in all your ministrations, the great design which we believe God intended to accomplish in the world, in making us a 'people that were not a people,' -- I mean the knowledge, not only of a free and a present, but also a full salvation in other words, a salvation from all sin unto all holiness."
"INSIST MUCH ON THIS; build up the churches herein, and proclaim aloud, that 'without holiness no man shall see the Lord;' under the guidance of the Spirit of holiness, this doctrine will

be acknowledged of God: 'signs will follow them that believe' and press after this uttermost salvation, and our people will bear the mark of their high calling -- become a holy nation, a peculiar people."

10. "The only really effective method of preaching it," says Dr. L. R. Dunn, "is from the standpoint of experience, and with the spirit of the gentle and loving Jesus. Methodist preachers, to be consistent, must preach it." -- Address at Holiness Conference.

11. The Rev. George Pickering, after fifty years in the ministry, in his semi-centennial sermon, exhorts brethren to "preach to the people the blessed doctrine of holiness;" adding, "This is the only thing that will hold the Methodist church together." When on his dying-bed, being visited by all the ministers of Boston, grasping the hand of the brother who was acting as spokesman for the whole, he exclaimed, "Tell -- oh, tell the brethren to preach Christ and him crucified, an all-able, all-powerful, all-willing, all-ready Saviour, a present Saviour, saving now. Preach, 'Now is the accepted time, now is the day of salvation.' Oh, tell them to preach holiness. Holiness is the principal thing. Preach holiness, HOLINESS, HOLINESS! God help you to preach holiness." Thus ended the dying charge of that holy man, George Pickering, of the New England Conference. -- Stevens: "Eminent Dead," p. 328.

Is not death a sanctifier?

Is not death a sanctifier?

It would seem that many believe so. This may not be said in words, but actions speak louder than words. the greater part of believers defer their sanctification until death, while death itself has no more to do with the believer's sanctification than with his justification.

1. The Bible nowhere states or intimates that death sanctifies the soul. It nowhere exhorts Christians to rely upon death for their sanctification. Christ and the Apostles placed no reliance upon death for that purpose.

2. While the sacred writes speak often of the means, the agencies, and the time of sanctification, they never name death as its means, its agent, or its time.

3. If death sanctifies the soul then it, at least, is partially our Saviour; and thus the effect of sin (for "death is by sin") becomes the means of finally destroying it; that is, the effect of a cause can re-act upon its cause, and destroy it.

4. Death, in its very nature and circumstances, is entirely unpropitious for the work of sanctification. If sanctification, as the Bible teaches, involves human agency, the free, intelligent action of the mind. "sanctified by faith," " through the truth," death is no process of cleansing the soul.

5. If death sanctifies the soul, then the work is removed from the ground of moral agency, and we have no responsibility in the matter. This would nullify all the precepts requiring our agency to obtain personal holiness. That we have a personal responsibility in our sanctification is clear.

6. 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 pride, unbelief, selfishness, and corrupt lusts. Change of character is God's work, and is by grace, through faith, by moral means.

7. Many appear to believe the old pagan dogma that the body is the seat of sin, and that depravity pertains only to the body, and that when the body dies, as the soul leaves the body it will be free from depravity. That the body 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 to the soul, which is the seat of inbred sin. The carnal mind, or selfishness, pride, anger, covetousness, impatience, hatred, and all filthiness of the spirit, belong to the soul and not to the body.

At what points is caution necessary in the profession perfect love?

At what points is caution necessary in the profession perfect love?

1. It may be professed too soon, before it is really attained. In this case a profession is disastrous both to tho confessor and to the cause. But in avoiding this extreme, do not run to the other, as, in view of the opposition in the church to the profession of holiness, there is much more danger that you will not profess it soon enough, than that you will profess it too soon.

2. It may be confessed with too little humility of manner. All carelessness should be avoided in the profession of holiness. It is your duty, and for your spiritual interest, to acknowledge all the grace received; but it should be done with deep humility of mind. To do it otherwise is as intrinsically perilous as not to confess it at all. The profession should be in a humble, meek, loving, Christ-exalting, and self abasing spirit. Every thing that savors of self-congratulation, or of personal consequence, or of vainglorious boasting, is seriously objectionable. The spirit of perfect love is just the spirit that should characterize its profession.

3. It may be done with too much self-confidence, or with self-seeking. And self-seeking is one of the most subtle snares of the human soul. We need to guard this point with great care, and seek constant help from Christ against it. There is danger of self seeking even in professing sanctification. We are to seek Christ in all things.

4. It may be done with too much reliance upon the mere profession as a means of retaining holiness. While it is one of the means (and we think an indispensable one) for the retainment of entire sanctification, it should not be put in the place of Christ, who alone can keep the soul in the perfect love of God. We are to ABIDE IN CHRIST. Professing is beneficial to the sanctified soul only as it tends to obey and please Christ, and leads the soul to trust the more implicitly in him. The soul should never rest for salvation on any thing itself has done or may do, instead of resting on Christ.
Let your profession be seasonable, truthful, humble, and to the glory of God, and never rely upon it, and it will be pleasing to God, useful to the church, and a blessing to yourself.

Why should every Christian possess perfect love?

Why should every Christian possess perfect love?

1. Because, with out it, we can neither do, nor be all that God commands. His greatest and iterated command is, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." We certainly cannot love God with all our heart, while indwelling sin remains in it. He commands us to "rejoice evermore," to "love our enemies," to "pray without ceasing, and in everything give thanks," to "reckon ourselves dead indeed unto sin," to "be clothed with humility," to "be filled with the spirit," and to "be holy," all of which is impossible without a

pure heart. The commands enjoining holiness are just as numerous, positive, and imperative as any in the Bible.

2. Because without entire sanctification it is impossible to be free from indwelling sin, the rudiments of the "carnal mind," which is enmity against God. These disturbing, discordant elements -- "roots of bitterness -- will spring up and trouble us. The death of the "old man," the "body of sin," by crucifixion, mortification, or destruction, is imperative. It is commanded: "Mortify, therefore, your members, which are upon the earth." "That our old man is crucified with him, that the body of sin might be destroyed." Then grace will purify every thought, and regulate every desire, and sweeten every disposition.

3. Because, without it, the remaining evils of our unsanctified hearts will often prevail in our passions and propensities, and our Christian characters will be marred and defective. While any forces remain in the heart, antagonistic to grace, the Christian is not fully prepared for the conflicts and race before him. Our privilege and duty are clearly seen in the declaration: "Christ also loved the church, and gave himself for it, that he might sanctify it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing but that it should be holy and without blame."

4. Because, if our hearts are not cleansed from inbred sin, the work of grace will be so interrupted and obstructed by it, that we cannot become "rooted and grounded in love." No man can become thoroughly settled and established, like a tree whose roots strike deep and extend without obstruction in every direction, while his heart remains uncleansed.
"That ye being rooted and grounded in love, may be able to comprehend with all saints what is the breadth and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God."

5. Because, without Christian purity our growth in grace will be obstructed and unsteady. Christian purity secures the best possible ground for rapid growth in love, knowledge, and power. While only partly saved, like ancient Israel, our Christian life will be unsteady, and we shall take a zigzag course in the wilderness, object to all the workings and dangers of "indwelling sin." "Let us lay aside every weight, and the (inbred) sin, which doth so easily beset us, and let us run with patience (steadiness) the race that is set before us."

6. Because, without entire sanctification our knowledge of personal salvation is necessarily superficial, as we know only in part. Without an experimental knowledge, we cannot know personally that "The blood of Jesus Christ his Son cleanseth us from all sin." Some things can be known only by experience. The pure in heart have the "witness of the Spirit," and a consciousness of full salvation. "If any man will do his will, he shall know of the doctrine."

7. Because, without holiness we cannot be free from distressing convictions of moral deficiency -- that we are not what we ought to be, in view of the possibilities and necessities of the Christian life. Christ has said, "Unto whomsoever much is given, of him shall be much required; " and, "That servant, which knew his Lord's will and prepared not himself, neither did according to his will, shall be beaten with many stripes."

8. Because, without purity our communion with God will inevitably be intermittent. None but the pure in heart are free from the disturbing antagonisms to grace. Inbred sin interrupts communion with God. It is only the pure in heart who have constant fellowship with the Father, the Son, and the Holy Ghost.
"What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what agreement hath the temple of God with idols? for ye are the temple of the living God."

9. Because, without perfect love we cannot be entirely saved from tormenting, slavish, unsanctified fear. "Perfect love (alone) casteth out fear; " and he that is not in possession of this grace has some "fear that hath torment." "God is love and he that dwelleth in love dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgment. There is no fear in love. He that feareth is not made perfect in love."

10. Because, without perfect love we cannot enter fully into gospel rest, and possess undisturbed peace of mind. Purity alone can secure soul rest -- freedom from all the disquieting and jarring discords of indwelling sin. "We, which have believed, do enter into rest." In this rest the tumult of the heart is hushed in peace. The work of righteousness (holiness) shall be peace, and the effect of righteousness, quietness and assurance forever."

11. Because, purity is essential to "full assurance of faith," and a continuous witness of justification. Inbred sin darkens our spiritual vision, often obscures the clear light of justification, and is fruitful of darkness, doubts, and fears. Conscious confidence in Christ and a conscious neglect of privilege and duty cannot coexist in our hearts. Clear light and the witness of the Spirit cannot be steadily retained without possessing or seeking full conformity to all the will of God. "Ye are my friends," said Jesus, "if you do whatsoever I command."

12. Because it is the end and aim of the whole Christian system. Holiness is the grand object and aim of the gospel economy. For this purpose Christ died, the Holy Scriptures were given, the means of grace instituted, and the work and agency of the Holy Ghost furnished. "And holiness without which no man shall see the Lord."

13. Because, if not sought there is the utmost danger of backsliding. Not to go forward is to go back, and "end in the flesh." There is no standing still in a religious life. Israel could not stay on the borders of the promised land; they had either to go over, or measure their steps back into the wilderness.

14. Because, without entire sanctification we cannot occupy the best vantage-ground to resist temptation and achieve complete victory over Satan. Holiness involves all the elements of stability and strength, and affords power in the hour of trial, and great moral endurance in the conflicts of life. It secures the safest possible condition of probation. "Be strong in the Lord and in the power of His might. Put on the whole armor of God, that we may be able to stand against the wiles of the devil." Christian holiness would save us from many annoyances and difficulties of
life. It would lift us above them. If the eagle were to fly low along the ground, every man might aim

a dart at it but when it soars into the clouds, it is above every arrow's reach. So they that are fully saved, "mount up with wings as eagles; they shall run and not be weary; and they shall walk and not faint."

15. Because, without perfect love we cannot possess that full measure of religious joy and healthful happiness which God has provided for us, and which our nature and circumstances require. The enjoyments of the entirely sanctified heart are full, purely religious, and divine.
When our blessed Redeemer stood and cried at the Jewish feast, "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, that my joy might remain in you, and that your joy might be full." This completes the climax. Halleluiah!

16. Because, without entire sanctification we cannot reach the maximum of our spiritual power, or attain our greatest usefulness. Other circumstances being equal, God always graduates the Christian's influence by his purity. Love and purity are the strongest elements of moral power, and he who has them is invincible. Proportionately to our purity, God and good men will love us, and in the same proportion we shall have influence with God and with men. "If a man therefore purge himself from these (inward defilements), he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work."

17. Because, perfect love is the most pleasing expression of gratitude to God for his infinite goodness. When we were in our sins, he convicted, pardoned, and regenerated our unworthy soul. Should we not be as entire now in the service of God as we were in the service of the devil? We are under infinite obligations of love and praise to God. He has given us his Son, his Truth, and his Spirit. He has provided for us a seat in heaven, a robe of righteousness, a harp of gold, a crown of glory, and special place in the center of his eternal love. "That where I am there ye may be also."

18. Because, God is holy -- essentially, absolutely, unchangeably, and transcendently HOLY. He infinitely loves holiness, and infinitely hates sin. He delights only in that which possesses his own nature, and bears his own image. He is the infinite model and source of holiness, and desires that all his creatures should be holy. Because it is written, "Be ye yourselves also holy." -- Alford.

19. Because, holiness has intrinsic excellence and glory in itself. It brings a whole constellation of virtues into a single heart -- perfect love, perfect faith, perfect humility, perfect patience, and perfect purity. Here are riches and honors, like the source whence they emanate, glorious as heaven and lasting as eternity. These graces constitute the richest adornment of our nature. The garments of holiness are for glory and beauty. John Bunyan declared, "The ornament and beauty of this lower world, next to God and his works, are the men and women who sparkle and shine in the beauty of holiness."

20. Because, the interest of the Redeemer's kingdom demands it. We cannot glorify God fully without it. The lives of Christians are to be the practical exponents of the holy principles of Christ's spiritual kingdom. "Ye are the light of the world." Millions of sinners are perishing for

want of a holy ministry and membership. For the want of entire sanctification, multitudes in both the ministry and membership do but little for God and the salvation of souls. Of Barnabas it is written: "He was a good man, and full of the Holy Ghost and of faith and much people were added unto the Lord."
If then, dear reader, without entire sanctification we are subjects of indwelling sin, which is unfriendly to our religious life -- struggles for ascendency -- disturbs our peace -- obscures our spiritual vision -- is the instrument of sore temptation -- mars our Christian character -- interrupts our communion with God -- cripples our efforts to do good -- occupies a place in our hearts which should be possessed by the Holy Spirit -- obstructs our growth in grace -- renders our service to God but partial -- begets doubts and fears -- hinders usefulness, and produces distressing convictions of moral deficiency, how can we neglect its extermination with impunity? "This is the will of God even your sanctification." It is His will both permissively and authoritatively. Can we resist God's will with impunity?
Bishop Foster beautifully says: "Motives to holiness! where shall we not go to find them? What direction shall we take to elude them? Are they not everywhere? Do they not come down from the heavens, and spring up from the earth? Do we not feel them within, and behold them without us? Is there anything that has a voice that does not preach it? Nay, do not even mute and dumb things urge it with silent but persuasive eloquence? What is heaven but an eternal monument of its glory? What is hell but a terrible and endless declaration of its necessity? The happiness of the former and the anguish of the latter equally impress it upon the hearts of thoughtless mortals. Indeed, turn where we will, whether to time or eternity, to the throne or the abyss, a million arguments commend it to us, a million voices urge it upon us. -- Christian Purity, p. 184.
Reader, we are approaching a holy God, a holy heaven, and a company of saints and angels who cry: "Holy, holy, holy is the Lord God Almighty; heaven and earth are full of his glory."

What good will be secured by confessing perfect love'?

What good will be secured by confessing perfect love'?

1. A Christian testimony will obey and please God. "Ye are my witnesses, saith the Lord."

2. It will benefit the confessor. This is not questioned in regard to regeneration; why should it be in regard to entire sanctification? Bishop Hamline says, the confession of holiness "promotes humility," "aids self-consecration," and "strengthens faith itself" James Caughey says: "The more frequently I spoke of this great blessing, confessing it, and urging others to press after it, the
clearer my evidence became." Lady Maxwell says: "I am enabled to bear a more public and decided testimony for Christian perfection by my lips and pen, and I find that the Lord owns me in it, at least, so far as respects my own soul." By a law of our nature, an experience, or a feeling expressed, is increased. Anger unexpressed, subsides; expressed, becomes fury. Love uttered is increased. Gratitude expressed glows with a warmer flame. Praise confined within the secret recesses of the heart, dies away; but when it finds utterance from the lips, it becomes a triumphant song. So it is with every feeling of our hearts. In accordance with this law, the relation of our experience improves it. To express our faith in Christ, increases our faith. God has so ordered things, that in communicating good to others we receive good ourselves.

3. It will benefit others. "Many shall hear it, and fear and trust in the Lord." This is never doubted in regard to justification, why should it be in regard to our complete cleansing? Bishop Jesse T. Peck says:
"This testimony, humbly and truthfully given, will move the hearts of others as nothing else can. We have seen even multitudes swayed and dissolved, and sinners awakened under its influences, as if the breath of God were in it."

Dr. Adam Clarke says: "It has been no small mercy to me, that in the course of my religious life I have met with many persons who have professed that the blood of Christ had saved them from all sin, and whose profession was maintained by an immaculate life." -- Theology, p. 188.
"If an intelligent believer," says Dr. Raymond, whose spirit, manner of life, and conversation whose character and conduct are in harmony with a profession of perfect love should testify that he has the witness of the spirit, that he is cleansed from all unrighteousness, sanctified wholly, filled with all the fullness of God, there is no good reason why any one should doubt his testimony." -- Systematic Theology.

Millions of sinners have been led to seek Christ through the testimony of saints regarding their justification, and many, many thousands of partially sanctified believers have been encouraged to seek a fullness in Jesus, by the clear testimony of those who have experienced this fullness themselves. Let us not forget,
"That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus." "The humble shall it hear thereof and be glad."

Third Bible Study: Warning Against Unbelief

Study text: Hebrews 3:7-4:2

Warning about this lesson: since this lesson is primarily a warning against “an evil heart of unbelief,” it will tend toward a negative tone. The failure to trust in God resulted in death, so everyone should sense the necessity of steadfast confidence in God. Some Christians just want positive affirmations, promises, and encouragement. While these are important, the Bible is more balanced than that. It includes promises, but it also includes warnings. The passage today is the second warning in Hebrews. The first warning (2:1-4) was to not neglect so great a salvation. Today’s warning deals with coming short of obtaining the promised rest because of unbelief. Remember, the book of Hebrews was written not about deliverance from Egypt, which symbolizes salvation, but about moving forward into Canaan, which represents the perfect rest of entire sanctification.

The first section is “Quotation from Psalms vv7-11.” Having shown the superiority of Christ over Moses, the writer cautions the readers against returning to the Jewish faith. To turn back to Judaism would result in spiritual death. The author seeks the reader to enter the Canaan land of rest. It is important to remember Israel’s failure to enter the Promised Land when they had escaped Egypt and were at Kadesh-Barnes (Numbers 13 and 14; Deut. 1:19-46). You may recall that spies were sent into the land God had promised to give His people. All the spies except Joshua and Caleb did not have faith that God would keep His Word. Joshua and Caleb trusted the Word of God and ultimately did enter the Promised Land. Because of their unbelief, the rest died in wilderness. Be clear, unbelief results in death. In applying this portion to our lives, God has promised the believer the rest of entire sanctification. Do we doubt God’s Word on the subject? If you do, the process will begin with a hardening of the heart, increasing unbelief, a turning back and ultimately spiritual death. We must remain tender to God by a prompt obedience and humble dependence on God. God wills for His children to be entirely sanctified? Do you agree?

The second section is “Application for Believers vv12-17.”  The writer of Hebrews now turns to the New Testament believers, urging them to “take heed.” This means they are to be very watchful. What are they to be watchful of? The answer is an evil heart of unbelief. The heart of unbelief is described as being evil and wicked. It is evil to doubt God. The carnal nature, which is destroyed in entire sanctification not suppressed), will cause a person to depart from God. God knows this and this is why He has provided the second work of grace to get rid of the old man, carnal nature, or inbred sin. Carnality has many names, but one cure: entire sanctification. The writer is urging the believers to not have an evil heart of unbelief, but to enter in the Promised Land of holiness. It is your choice to believe or doubt. Doubt is an action against God. Faith is an action toward God. Adam Clarke said: “Unbelief produced disobedience, and disobedience produced hardness of heart and blindness of mind.”

The third section is”Exhortation to Faith vv 4:1,2.” The gospel means “good news.” The Israelites heard the good news of deliverance from Egyptian bondage, and of a fruitful land they could possess. God brought them out so He could bring them in. He wants to do the same with us. He wants to bring us out of sin to salvation in Jesus Christ and into the Promised Land of rest in entire sanctification. The enemy of salvation is unbelief. The enemy of entire sanctification is unbelief. Do you want all God has for you? Remember, the book of Hebrews does not focus on the crossing of the Red Sea and the deliverance from Egypt. Its focus is on the second major event in Israel’s history, that of entering the Promised Land. The main point of this book is not to see individuals saved from sin, but to see believers sanctified holy. Hebrews is a book on holiness.

There is an excellent book entitled “Out of Egypt Into Canaan,” written by Martin Wells Knapp. I have a copy from my mentor Rev. Herbert Norton. It really helped me to understand the symbolism between the children of Israel’s journey and ours in the New Testament. If you would like a copy, please let me know and I will search for some reprints. There will be no charge. It will be our ministry gift.

The Golden Text is: “Because of unbelief they were broken off, and thou standest by faith. Be not high minded, but fear.” Romans 11:20

My summary points:
1. While always responding, “Yes, Lord,” you guard against unbelief.
2. Hardening of the heart through unbelief leads to resisting and pulling away from God, which results in spiritual death.
3. Entire sanctification is the promised rest offered by God to those who will meet the conditions and enter in.

Next week: “A Rest for the People of God.”

Don’t forget to read the Sunday School Beacon for inspiration. If you know someone who would like the study materials, just contact me. They are free and postpaid.

Can the Witness of Entire Sanctification Be Retained Without Confession On Suitable Occasions?

Can the witness of entire sanctification be retained without confession on suitable occasions?

It cannot. To retain perfect love requires continued obedience to all the will of God. Not to gratefully acknowledge his grace and work in us, is disobedience, and grieves his Holy Spirit. The united testimony of those clear in this experience has but one voice on this question.

1. Rev. William Bramwell says: "I think such a blessing can not be retained without professing it at every fit opportunity; for thus we glorify God, and with the mouth make confession unto salvation." Memoir.

2. Rev. John Fletcher lost this grace four or five times by not declaring it. Please note his testimony:
"My dear brethren and sisters: God is here I feel him in this place but I would hide my face in the dust, because I have been ashamed to declare what he hath done for me. For many years I have grieved his Spirit but I am deeply humbled, and he has again restored my soul. Last Wednesday evening he spoke to me by these words: 'Reckon yourselves therefore to be dead indeed unto sin, but alive unto God, through our Lord Jesus Christ.' I obeyed the voice of God; I now obey it; and I tell you all, to the praise of his love, I am free from sin. Yes, I rejoice to declare it, and to bear witness to the glory of his grace, that I am dead unto sin and alive unto God, through Jesus Christ, who is my Lord and King. I received this blessing four or five times before, but I lost it by not observing the order of God, who has told us, "With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." But the enemy offered his bait under various colors to keep ne from a PUBLIC DECLARATION of what my Lord had wrought.
"When I first received this grace, Satan bid me wait a while, till I saw more of the fruits. I resolved to do so but I soon began to doubt of the witness which before I had felt in my heart, and was in a little time sensible I had lost both.
"A second time, after receiving this salvation (with shame I confess it), I was kept from being a witness for my Lord, by the suggestion, 'Thou art a public character; the eyes of all are upon thee and if, as before, by any means thou lose the blessing, it will be a dishonor to heart holiness,' &c. I held my peace, and again forfeited the gift of God.

"At another time I was prevailed upon to hide it by reasoning, HOW FEW EVEN OF THE CHILDREN OF GOD WILL RECEIVE THIS TESTIMONY! many of them supposing every transgression of the Adamic law is sin; and therefore if I profess myself to be free from sin, all these will give my profession the lie because I am not free in their sense; I am not free from ignorance, mistakes, and various infirmities. I will therefore enjoy what God hath wrought in me but I will not say I am perfect in love. Alas! I soon found again, 'He that hideth his Lord's talent, and improveth it not, from that unprofitable servant shall be taken away even what he hath.'
"Now, my brethren, you see my folly; I have confessed it in your presence and now I resolve before you all to confess my Master; I will confess him to all the world; and I will declare unto you, in the presence of the holy Trinity, I am now dead indeed unto sin." -- Journal of H. A. Rogers, pp. 134-137.
We have no cause to believe that Mr. Fletcher ever lost the blessing after this decided public profession.
It was at that time that the holy Fletcher said to Mrs. Hester Ann Rogers, "Will you, my sister, be one who shall spread the sacred flame? Come, my friend, I will covenant with you; we will join to magnify the Lord, and bear our TESTIMONY before men and angels. Will you? Mrs. Rogers replied with flowing tears, "In the strength of Jesus, I will." And she did, in public and in private, until her soul took its departure for heaven.

3. "Experience shows (says Dr. D. A. Whedon) that the simple neglect of this duty is the point at which loss commences and if the neglect be continued, the results are most disastrous to the soul concerned." -- Letter in N. C. Advocate.

4. When Lady Maxwell was first sanctified she put off a public profession: as a result she lost her evidence of purity, and became perplexed with doubts for a season. She was led to see that her doubts were occasioned by her not humbly declaring what God had done for her soul, and she ever after stood as a faithful witness of full salvation. Her biographer says "She was constrained to bear her steady, decided, consistent testimony that the bitter root of sin was destroyed."

5. Mrs. Phoebe Palmer says: "Now, though I well know that this blessing is the gift of God, through our Lord Jesus Christ, yet I fully believe if I had not yielded to my convictions relative to confession, I could not have retained it."

6. Rev. Asa Kent, late of the Providence Conference, says: "I have reason to believe, fifty-six years ago this month, the Lord took full possession of my heart, and filled me with pure love." He further adds: "It seemed too much for such a worm to confess, and I WAITED to see if the blessing remained; in this severe I lost the witness." Then he says: "For seven years I had severe temptations and conflicts with the powers of darkness. After this seven years of wilderness life, the Lord renewed the assurance of his love in my heart, far beyond all I had ever known before." -- Letter in "Guide."

7. Rev. B. W. Gorham says: "I have found that if I would remain clear in my witness of perfect love, I must be specific in my testimony in the sober use of Scripture terms I must testify explicitly of what the Lord has done for me."
When, from any cause, our testimony is withheld, we having opportunity to acknowledge the grace and power of God, the Spirit is grieved, and we suffer loss; the witness becomes faint and blurred, and our experience becomes indefinite and doubtful. Those who withhold their testimony soon reach a condition where a truthful confession of perfect love is impossible.

Is the emotional experience in the moment of sanctification various?

Is the emotional experience in the moment of sanctification various?

There is doubtless as great a variety as in justification and regeneration. Some are exercised in one way, some in another; some have one class of emotions, and some another. Sometimes there is an unusual illumination of soul. Sometimes, a sweet resting and sinking into Christ. Sometimes great joy and ecstasy, though this is not the general experience. Sometimes there is an astonishing increase of faith, and assurance that all sin is gone. Sometimes an overwhelming sense of the divine presence. Sometimes the cleansing energy comes in a mighty torrent, and sometimes in a gentle breeze. Glory to God! although there is a diversity of operation both with respect to the divine and human spirit, yet the blessed results are the same. Let us never mark out a way for God, but seek the cleansing power of the Holy Ghost, until it comes just as he is pleased to manifest it.
Let the prayer of your heart be, --
"Come as thou wilt
I that resign
But O, my Jesus, come."

Sanctified souls are inclined to name the blessing after their principal sensations, harmonizing with their emotional experience.
1. One person realizes principally a marked increase of faith, and he calls it "the rest of faith."
2. Another is conscious of a deep, sweet resting in Christ, and he calls it "resting in God."
3. Another is permeated with a sense of the divine presence, and filled with ecstatic raptures, and calls it "the fullness of God."

4. Another feels his heart subdued, melted, refined and filled with God, and calls it "holiness."
5. Another realizes principally a river of sweet, holy love flowing through the soul, and he calls it "perfect love."
6. Another is prostrated under the power of the refining and sin-killing Spirit, and calls it "the baptism of the Holy Ghost."
7. And another realizes principally a heaven of sweetness in complete submission to God, and he calls it "entire sanctification."
8. While another may feel clearly and strongly conscious of complete conformity to all the will of God, and calls it "Christian perfection." If genuine, the work wrought in each case is essentially the same.