Witnesses to Perfect Love Part 4

 More witnesses to Perfect Love:

22. Rev. B. W. Gorham: "All vain ambition, all distracting solicitude, all pride and self-will, and all fear, whether of future disgrace, or of poverty, or death, were gone and from that time my Spirit has constantly and consciously rested in the bosom of infinite love. It has been a heaven of purity and peace." -- Guide to Holiness.

B. W. Gorham has been a useful minister at the altars of Methodism for over forty years, and has led thousands into the sweetness of perfect love. He has written much on this subject, and all his writings are clear, searching, and helpful.

23. Lady Maxwell: "I rest in him; I dwell in him. Sinking into him, I lose myself, and prove a life of fellowship with Deity so divinely sweet I would not relinquish it for a thousand worlds. It is indeed a narrow path; but love levels every mountain, makes all easy.

'0 love divine, how sweet thou art!'

"When I look back, I rejoice to see what I am saved from; when I look forward, it is all pure expanse of unbounded love. Surely the heaven of heavens is love." -- life of Lady Maxwell.

Lady Maxwell enjoyed and professed perfect love for nearly thirty years. She was led to Christ by Mr. Wesley, and enjoyed his acquaintance during twenty-seven years.

24. Dr. E. M. Levy: "I seemed filled with all the fullness of God. I wept for joy. All night long I wept. All the next day, at the family altar, in the street, and in the sanctuary, tears continued to flow. The fountain of my being seemed broken up, and my heart was dissolved in gratitude and praise. My soul seemed filled with pulses, every one thrilling and throbbing with such waves of love and rapture that I thought I must die from excess of life." Advocate of Holiness, 1872.

Dr. Levy is pastor of the Berean Baptist Church in Philadelphia, Pennsylvania, and for years has been a witness of perfect love.

25. Dr. Francis Hodgson: January 1, 1874. The last year has been an eventful one to me. It has been a year of sanctified trials and of advanced and blessed attainments. It stands out prominent among the years of my Christian life. I bless God for it. It includes a day memorable among all other days of my ministry, Thursday, July 31st, when God most graciously and sweetly cleansed me from all unrighteousness, and baptized me with the holy Ghost as never before. To God be all the glory for ever." -- Letter to "Advocate of Holiness," February, 1874.

Dr. Hodgson was well known among American theologians as an able divine. He sought and obtained perfect love at the Landisville National Camp-meeting, at the time above stated, and walked in its clear light until his death.

26. Dr. George Peck: "An indescribable change passed through all the avenues of my spirit. God seemed to be there in the glory of his grace. I melted like wax in the presence of the Lord. I sank into nothing. Christ was all, elevated upon the throne of his holiness. In the fullness of my joy I wept aloud, and gave glory to God in the highest. I went on my way exulting in God, the holy and adorable God, whose glory I now saw as never before." -- Life and Times.

Dr. Peck was formerly editor of the "Advocate and Journal" and of the "Quarterly Review," and the author of several works, including "Christian Perfection," which for clearness of doctrinal statement and strength of argument has few, if any, superiors.

27. Mrs. President Edwards: "I can not find language to express how certain the everlasting love of God appeared; the everlasting mountains and hills were but shadows to it. My safety, and happiness, and eternal enjoyment of God's immutable love seemed as durable and unchangeable as God himself. Melted and overcome by the sweetness of this assurance, I fell into a great flow of tears, and could not forbear weeping aloud. The presence of God was so near and so real that I seemed scarcely conscious of anything else.

"In the house of God, so conscious was I of the joyful presence of the Holy Spirit, that I could scarcely refrain from leaping with transports of joy. My soul was fill and overwhelmed with light, and love, and joy in the holy Ghost, and seemed just ready to go away from the body -- This exaltation of soul was subsided into a heavenly calm and a rest of soul in God, which was even sweeter than what preceded it."

Mrs. Edwards was the wife of Jonathan Edwards and was a Presbyterian. In 1742 she sought and obtained what she called "the full assurance of faith," and what Methodists call "perfect love," or "entire sanctification." She gives her experience quite extendedly, and a stronger, clearer, and more glowing profession of' "perfect love " cannot be found on record.

28. Dr. F. G. Hibbard: "I was alone in the field one beautiful day in early spring. The sky clear, the sun glorious, the happy birds and all nature, quick and springing into life, were but the symbols of my soul's experience. It was a glorious day within and without. I can never forget that day. I shall never enjoy a happier until I walk the fields of paradise. 'What is it that you want?' seemed to be asked me. 'I want victory over all known sin' 'Have you not got it? 'Yes,' I replied. 'What else?' 'I want power to perform all the known will of God.' 'Have you not got it?' 'Yes, praise God!' 'What else do you want?' 'I want to love God with all my soul.' 'Do you not?' 'Yes; glory to God!'' Well, have you not, then, received the blessing you have asked for?' And my bursting heart answered, 'Yes, I have. Blessed be God, my prayers are answered I will not doubt!' And never from that hour have I doubted for one moment the reality of the work there attested. That was the 'beginning of years' to my soul." -- Guide to Holiness, April, 1867.

Dr. Hibbard is well known; he was formerly editor of the "N. C. Advocate," is the author of "Hibbard on the Psalms," and several other works. He is loved and honored, and regarded as one of the most accurate theologians in the Methodist Church.

29. Rev. J. Inskip: "I call heaven and earth to witness that I now declare I will be henceforth wholly and forever the Lord's. Seeing that I had thus given myself in an 'everlasting covenant ' to the Lord, and had, so far as I could, come out and separated myself unto God, my faith gathered strength, and 'looking unto Jesus,' I exclaimed with rapture perfectly unutterable, 'I am, O Lord, wholly and forever thine.' The bliss -- the peace -- the triumph of that hour will never be forgotten. Then, indeed, I felt the joy of the Lord was my strength. A new phase of spiritual life seemed revealed to me, and I went forward in the path of duty with alacrity and vigor such as I had never known before." -- Pioneer experience, p. 56.

Rev. J. S. Inskip is well known as a useful minister of the Methodist Episcopal Church, and has been the honored president of the "National Association for the Promotion of Holiness," from its organization.

30. President Charles G. Finney: "Here I lost that great struggle in which I had been engaged for so long a time, and began to preach to the congregation in accordance with this new and enlarged experience." ... "Of course my mind was too full of the subject to preach anything except a full and present salvation in the Lord Jesus Christ. At this time it seemed as if my soul was wedded to Christ in a sense in which I had never had any thought or conception of before." -- Autobiography.

President Finney was long at the head of Oberlin College, and one of the most devoted and useful of men. He gave repeated and lengthy accounts of his experience, and wrote much on this subject.

31. Rev. David Stoner: "My heart was softened, and warmed, and filled; my prayer was turned into praises, and I could do nothing but shout, 'Glory be to God!' I feel nothing contrary to love. I want to be every moment filled with God. Whether I hold or not, I am sure that God took full possession of my heart on the 14th of July." -- Life of Stoner.

Glory to God! he held on, and his able biographers, Messrs. Hannah and Dawson, of the British Conference, state, "From this time the public labors of Mr. Stoner were crowned with more visible and extensive success."

Ninth Bible Study of the Quarter: Faithfulness Rewarded

 Today's lesson is from Daniel 1:8-21. The book of Daniel may be divided into two parts. The first six chapters are historical and the last six are prophetical. Our lesson begins with Jerusalem being overthrown by Nebuchadnezzar. The ancient custom was that the victor took spoils from war and in this case that included vessels from the temple. Also, certain children of Israel were taken into captivity. Daniel was one taken and he would have been about 13-15 years old. The young people taken would be schooled in the ways of the Chaldeans which included magic, divination, and mythology.In addition, they would be given new names as part of their re-education process. Everything was being done to "denationalize" them: names, dress, education, living in wealth and splendor, and having a favored position. However, there were some that refused to the God of Israel and they would stand firm for the LORS, and that included Daniel.

The first section is "Daniel's Initial Request." vv. 8-10 Daniel made a decision not to defile himself in the ways of Babylon. Next to a person's soul, his will, the power of choice, is the most important thing he has. Daniel exercised his will to avoid anything that would hinder his relationship with God. "Daniel purposed in his heart that he would not defile himself with the portion of the king's meat." Perhaps the meat was not to be eaten because of the dietary laws given by God to Moses at Sinai. Maybe the meat had been offered to idols. It is possible that the meat had been cooked with blood in it. We are not told the exact issue. We do know that for whatever reason, Daniel did not want to eat the meat offered to him. That was his request. 

Perhaps there was nothing wrong with the meat, but Daniel felt that if he ate it, it might draw him away from the his sense of carefulness, and eventually his resistance to the heathen ways of the Babylonian culture. There is a good lesson here for us today. Anything that draws you away from God, or desentizes you to sin, should be avoided at all costs. There is an old saying, "When in Rome, do what the Romans do." This is not good advice for the Christian. Another principle that we should live by is, "When in doubt--don't."

The second section is "Put to the Test." vv. 11-16 Daniel goes to Melzar who the prince of the eunuchs had placed over him and made a request. Daniel did not want to eat the king's meat. The ones in charge were concerned that Daniel and the others would appear sickly and he would be in trouble. Daniel suggested a ten day test. He would only eat pulse and have water to drink. In essence, he would eat a vegetarian diet. After ten days, Daniel and the ones on the same diet "appeared fairer and fatter." God had enabled the four to maintain vigorous health on simple fare. Daniel had stayed true to his convictions and priorities, a way had been found for their performance , and God had blessed. The message for us is that we are to remain true to our convictions also. God will make a way for us the same way He did for Daniel. We are not to go the world's way, instead, we are to walk the highway of holiness. We are to avoid compromise and follow our convictions.

The third section is "Promoted and Blessed." vv. 17-21 In the final part of today’s lesson, we learn that Daniel, Hananiah, Mishael, and Azariah were very blessed by God. At the end of three years training, they went before Nebuchadnezzar and were found to be “ten times better than all the magicians...in all his realms.” “Ten times” was an exaggeration for the words “many times.” The Hebrew young men had a resolve to follow the true God and not compromise with the heathen culture they found themselves in. The message for us today is that we are to stand strong and not compromise with the world. If we will hold fast to our convictions, God will be faithful to see us through with a promotion! It is interesting that Daniel outlived the Babylonian empire and served to the first year of the reign of King Cyrus of Persia. God’s way, the holiness way, is the best way.

The Golden Text is "Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word." (Psalm 119:9) The law of God as contained in the Holy Scriptures will guide all people, young and old, on the correct path. This is why Bible study is so essential to the Christian life. If we don't know God's opinion on a subject, we can err. However, when we know God's will, we can walk uprightly and like Daniel maintain our convictions and be blessed.

Next week, "The Fiery Furnace." Daniel 3: 16-25

Don't forget to read the Sunday School Beacon for inspiration and encouragement.

Witnesses to Perfect Love Part 3

 More witnesses to Perfect Love:

15. Mrs. Hester Ann Rogers: "I was deeply penetrated with his presence, and stood as if unable to move, and was insensible to all around me. While thus lost in communion with my Saviour, he spake those words to my heart: 'All that I have is thine. I am Jesus, in whom dwells all the fullness of the Godhead bodily. I am thine. My Spirit is thine. My Father is thine. They love thee as I love thee. The whole Deity is thine. He even now overshadows thee. He now covers thee with a cloud of his presence.' All this was so realized to my soul in a manner I can not explain, that I sunk down motionless, being unable to sustain the weight of his glorious presence and fullness of love." -- Journal.

Mrs. Rogers was the wife of an English Wesleyan preacher, and was regarded as one of the most devoted and lovely Christians of her day. Her experience and letters have passed through many editions, and reached nearly a hundred thousand copies.

16. Dr. Edward Payson: "Were I to adopt the figurative language of Bunyan, I might date this letter from the land of Beulah, of which I have been for some weeks a happy resident. The Sun

of righteousness has been gradually drawing nearer and nearer, appearing larger and brighter as he approached, and now he fills the whole hemisphere, pouring forth a flood of glory, in which I seem to float like an insect in the beams of the sun, exulting, yet almost trembling, while I gaze upon this excessive brightness, and wondering with unutterable wonder why God should deign thus to shine upon a sinful worm." -- Encyclopedia of R. Knowledge.

Dr. Payson was a Congregational minister in the city of Portland, Me., and possessed of rare intellectual powers, and profound and flaming devotion to God.

17. Dr. Stephen Olin: "I have never felt my evidence more clear. I am at least a full believer in our higher doctrines in regard to Christian attainments; and I sometimes say to my intimate friends that I have great comfort in believing that I have been made a partaker of this grace. Doubtless God's will is even our sanctification; and we offend no less against our highest interests than against his most gracious designs when we rest below the best attainable position in religion." -- Letter to his brother, published by Dr. Stevens.

Dr. Olin was President of Wesleyan University, and possessed one of the profoundest minds of his age. A correspondent to the "Christian Advocate and Journal" from New England said, in speaking of Dr. Olin, that he arose in a general class-meeting, in the presence of many visitors and friends of the college alumni and students, and said "he desired to make known the fact that he experienced, and was conscious of enjoying daily and hourly, the blessing of perfect love."

18. Rev. William Bramwell: "My soul was all wonder, love, and praise. It is now about twenty-six years ago; I have walked in this liberty ever since. Glory be to God! I have been kept by his power. By faith I stand.... I then declared to the people what God had done for my soul; and I have done so on every proper occasion since that time, believing it to be a duty." Life of Bramwell.

William Bramwell was one of Mr. Wesley's preachers, and was instrumental in the conversion and sanctification of thousands of souls.

19. Bishop Asbury: "I live in patience, in purity, and in the perfect love of God." -- "God is my portion; he fills me with pure spiritual life. My heart is melted into holy love, and altogether devoted to my Lord." -- "I think we ought modestly to tell what we feel to the fullest." -- Journal.

Francis Asbury was one of the first bishops of the Methodist Church, and was truly an apostolic, self-sacrificing, holy man.

Rev. I. Simmons: "In an instant my soul touched the blood of Jesus. I said, 'He does save;' and as I said it, a holy stillness pervaded my being. A warm glory spread over my heart, at first like the rising of the morning, then increasing in brightness and beauty till my whole frame shook under it. I could not move, but my lips broke forth the praises of my soul, and it seemed as if every seraph was helping me cry, 'O the precious blood of Jesus!' From that time, the earlier years of my Christian life have appeared like the outer court of the temple. I am living in the central glory. My theme now is, a perfect rest of faith in a present Saviour. Glory be to God!" -- Guide, 1870.

I. Simmons is a useful and able minister of the Methodist Church, and member of the N. Y. East. Con.

20. Dr. Daniel Steele: "Suddenly I became conscious of a mysterious power exerting itself upon my sensibilities. My physical sensations, though not of a nervous temperament, in good health, alone, and calm, were like those of electric sparks passing through my bosom with slight but painless shocks, melting my hard heart into a fiery stream of love. Christ became so unspeakably precious, that I instantly dropped all earthly good, -- reputation, property, friends, family, everything, in the twinkling of an eye; and my soul cried out:

"None but Christ to me be given, None but Christ in earth or heaven." Advocate of Holiness, 1870.

Dr. Steele is well known as the author of "Love Enthroned," "Mile-Stone Papers," and a commentary on several parts of the Bible. He is regarded as one of the ripest biblical scholars of the day. He has written perhaps as much on this subject, during the past ten years, as any man in the church.

21. Bishop Whatcoat: "After many sharp and painful conflicts, and many gracious visitations also, on the 28th of March, 1761, my soul was drawn out and engaged in a manner it never was before. Suddenly I was stripped of all but love. And in this happy state, rejoicing evermore, and in everything giving thanks, I continued some years with little intermission or abatement, wanting nothing for soul or body more than I received from day to day." -- Lost Chapters of Methodism.

Bishop Whatcoat was one of the early bishops of the Methodist Church. Bishop Simpson says of his consecration to the Episcopacy, that "holy hands were never laid on a holier head."

Witnesses to Perfect Love Part 2

 More witnesses to Perfect Love:

8. Dr. Wilber Fisk. Rev. Dr. Holdich says: "On the 10th day of August. 1810 a camp-meeting at Wellfleet on Cape Cod, Dr. Fisk became deeply sensible of his want of full conformity to the Christian standard. He sought earnestly unto God, through the atoning sacrifice, and in the course of the meeting he obtained the 'perfect love that casteth out fear.' He lay with two other ministers three hours in a tent, prostrated under the power of God. Soon after he writes to Rev. Phineas Peck: 'O my brother, I could write pages on this subject (Perfect Love), but I must forbear. I thank God that I ever saw this day. I love our Church better than ever -- I want to see you more than ever, and all my friends in Vermont. Oh, encourage them to go on. Let holiness of heart be your motto. My dear brother, will you preach it, in the desk, in the class, and from house to house?" -- See "Eminent Dead," by Stevens, p. 328.

Dr. Fisk was one of the early presidents of Wesleyan University. He possessed a mind of rare symmetry, and was one of the most beautiful characters in the Christian church. He lived and died, loved and honored, as a ripe scholar, a useful minister, and a pure man.

9. Dr. Sheridan Baker: "Now the way of faith opened to my spiritual vision with such clearness that I definitely made the reckoning and unequivocally declared the fact. This was followed immediately by a flooding of love and heavenly sweetness, which I have no language to describe. I was now fully persuaded of my entire sanctification. The attitude of my soul is now that of complete, unreserved, and eternal surrender to God. Self property, and everything pertaining to me, have gone out of my heart into my hands, and are held in trust and used for the glory of God. I find my highest delight in talking, preaching, writing, and contributing of the means in my hands, to spread this wonderful doctrine and experience. Just now I feel, with almost unendurable sweetness, the bliss of the purified. Hallelujah -- Divine Life, March, 1879.

Dr. Baker is a minister in the Methodist Episcopal Church, is an able writer, devoted to God, and beloved by all who know him.

10. Mrs. Phoebe Palmer: "I could no longer hesitate; reason as well as grace forbade and I rejoiced in the assurance that I was wholly sanctified throughout body, soul, and spirit. Oh, with what triumph did my soul expatiate on the infinitude of the atonement. I saw its unbounded efficacy as sufficient to cleanse a world of sinners, and present them faultless before the throne. I felt that I was enabled to plunge and lose myself in this ocean of purity: yes,

'Plunged in the Godhead's deepest sea, And lost in love's immensity.' "

Mrs. Palmer was the Hester Ann Rogers of American Methodism, and did more to spread this experience than any other woman in this country. She believed it, and published it; she professed it, and her spirit and life were fragrant with its sweetness and power.

11. Bishop R. S. Foster: "Here again the Spirit seemed to lead me into the inmost sanctuary of my soul, -- into those chambers where I had before discovered such defilement, and showed me that all was cleansed, that the Corruptions which had given me such distress were dead -- taken away, that not one of them remained. I felt the truth of the witness; it was so; I was conscious of it, as conscious as I ever had been of my conversion. ... What a wonderful deliverance the Lord has wrought. Ought not I to praise him? Ought not I to publish this great salvation? What a rest he hath found for my soul! A rest of naked, simple faith. To him be glory for ever. Amen." -- Guide, 1850.

Bishop Foster is one of the loved and honored chief pastors of the Methodist Episcopal Church, and has one of the finest and most cultivated minds in the church. Soon after his rich experience of this grace in 1849. he wrote "Christian Purity." His experience, given in detail, may be found in the "Advocate of Holiness" for March, 1872.

12. Madam Guyon:--

"A little bird am I,
Shut from the fields of air,
And in my cage I sit and sing
To him who placed me there, Well pleased a prisoner to be, Because, my God, it pleaseth thee.

Naught have I else to do
I sing the whole day long:
And he whom most I love to please
Doth listen to my song
He caught and bound my wandering wing, And still he bends to hear me sing.

My cage confines me round;
Abroad I cannot fly;
But though my wing is closely bound, My heart is at liberty.
My prison walls can not control
The flight, the freedom of the soul.

Oh! it is good to soar,
These bolts and bars above, To him whose purpose I adore, Whose providence I love,
And in thy mighty will I find

The joy, the freedom of the mind."

Madam Guyon was clear in this experience, receiving it by faith; and for professing and teaching justification and sanctification, was imprisoned in the French Bastile for four years. While in prison she penned the beautiful lines we have given. So deep and blissful was her religious experience, she declared: "The very stones of my prison appear like rubies in my eyes."

13. Dr. Adam Clarke: "I regarded nothing, not even life itself, in comparison of having my heart cleansed from all sin; and began to seek it with full purpose of heart." ... "Soon after this, while earnestly wrestling with the Lord in prayer, and endeavoring self-desperately to believe, I found a change wrought in my soul, which I endeavored, through grace, to maintain amid the grievous temptations and accusations of the subtle foe."

Dr. Clarke was the great Wesleyan commentator, and one of the most learned men of his day. He sought and obtained a pure heart in the twenty-second year of his life. His testimony is taken from a letter written to Mr. Wesley. He was led to seek this grace by a local preacher who enjoyed it.

14. Rev. Alfred Cookman: "The evidence in my case was as clear and indubitable as the witness of sonship received at the time of my adoption into the family of heaven. Oh, it was glorious, divinely glorious! I could not doubt it. Need I say that the experience of sanctification inaugurated a new epoch in my religious life? Oh, what blessed rest in Jesus! What an abiding experience of purity through the blood of the Lamb! Pioneer Experiences, p. 80.

Alfred Cookman was a minister of the Methodist Episcopal Church, a son of the lamented George B. Cookman, and was one of the purest and most lovely Christians of this century. He was led into this experience by Bishop Hamline, and perfect love became the joy and theme of his life. For years he preached and professed it, and died in holy triumph, exclaiming: "I am sweeping through the gates washed in the blood of the Lamb." Bishop Foster said at his funeral: "The most sacred man I have ever known, is he who is enshrined in that casket."

Witnesses to Perfect Love Part 1

WITNESSES OF PERFECT LOVE

139. Will you give some testimonies from those who have enjoyed perfect love?

We give a few brief extracts from many thousands who have confessed this grace; these are selected from the various Christian denominations of this country and Europe, and are scattered through two or three centuries.

1. Rev. John Fletcher: "I will confess him to all the world; and I declare unto you, in the presence of God, the holy Trinity, I am now 'dead indeed unto sin.' I do not say, 'I am crucified with Christ,' because some of our well-meaning brethren say, 'By this can only be meant a gradual dying;' but I profess unto you, I am dead unto sin, and alive unto God. He is my Prophet, priest, and King; my indwelling holiness; my all in all." -- Journal of H. A. Rogers, p. 136.

John Fletcher was an English Episcopal preacher and vicar of Madely, and one of the most saintly men that ever lived. Mr. Wesley said at his funeral: "A man so inwardly and outwardly devoted to God, so unblamable a character in every respect, I have not found in Europe or America; nor do I expect to find another such on this side of eternity."

2. Bishop Hamline: "All at once, I felt as though a hand not feeble, but omnipotent, not of wrath, but of love, were laid on my brow. I felt it not only outwardly, but inwardly. It seemed to press upon my whole body, and to diffuse all through and through it a holy, sin-consuming energy. As it passed downward, my heart as well as my head was conscious of the presence of this soul-cleansing energy, under the influences of which I fell to the floor, and, in the joyful surprise of the moment, cried out in a loud voice. ... For a few minutes, the deep of God's love swallowed me up all its waves and billows rolled over me. Guide to Holiness, 1855.

Bishop Hamline, for many years an honored and useful bishop in the Methodist Episcopal church, gave great prominence to the doctrine and experience of Christian perfection. He professed it before many witnesses.

3. Dr. Thomas C. Upham: "I was distinctly conscious when I reached it -- I was then redeemed by a mighty power, and filled with the blessing of perfect love." ... I was never able before that time to say, with sincerity and confidence, that I loved my heavenly Father with all my strength. But, aided by divine grace, I have been enabled to use this language, which involves, as I understand it, the true idea of Christian perfection or holiness, both then and ever since. There was no intellectual excitement, no marked joys, when I reached this great rock of practical salvation. But I was distinctly conscious when I reached it." -- Guide to Holiness.

Prof Upham was a Congregationalist, and for many years connected with Bowdoin College, as a professor of Mental and Moral Philosophy. He was a pure and beautiful writer, and has left the church several able works on this subject.

4. Mrs. Thomas C. Upham: "But I had come to the Bible to receive and believe it all, and my eyes fastened on the promise of our Saviour, 'Blessed are they that do hunger and thirst after righteousness, for they shall be filled." Blessed, sweet promise! my heart swells with emotion while I repeat it. While pleading this promise, kneeling before God with the words upon my lips, I felt a sweet assurance that my prayer was heard; a sensible peace entered into my soul."

This Christian lady was the wife of Prof. Upham.

5. Rev. Joseph Benson: My soul was, as it were, led into God, and satiated with his goodness. He so strengthened my faith as to perfectly banish all my doubts and fears, and so filled me with humble, peaceful love, that I could and did devote my soul and body, and health and strength, to his glory and service. -- Oh, what a change hath God wrought in me! Glory be to God! I am indeed put in possession of a new nature. Over and over again, with infinite sweetness, did I dedicate myself to God." -- Biography, p. 65.

Mr. Benson was an English Wesleyan preacher and commentator.

6. Rev. James B. Taylor: "I am ready to testify to the world, that the Lord has blessed my soul beyond my highest expectations. People may call this blessing by what name they please, -- 'faith of assurance,' ' holiness,' ' perfect love,' 'sanctification.' It makes no difference with me whether they give it a name or no name; it contains a blessed reality, and, thanks to my heavenly Father, it is my privilege to enjoy it; it is yours also, and the privilege of all, to enjoy the same, and to go beyond any thing that I have ever yet experienced." -- "Some, I expect, are a little disaffected to think I profess the doctrine of perfect love. They do not understand, because they have not experienced it." -- Letter in the hands of Rev. A. McLean.

James B. Taylor Was one of the brightest and most beautiful examples of holiness which has ever adorned the Presbyterian Church. He lived and died in holy triumph.

7. William Carvosso: "Just at that moment a heavenly influence filled the room; and no sooner had I uttered or spoken the words from my heart, 'I shall have the blessing now,' than refining fire went 'through my heart, illuminating my soul, scattered its life through every part, and sanctified the whole.' I then received the full witness of the Spirit that the blood of Jesus had cleansed ne from all sin. I cried out, 'This is what I wanted. I have now got a new heart.' I was emptied of self and sin, and filled with God." -- Memoir, p. 36.

William Carvosso was a class-leader for over fifty years in the Wesleyan church in England, and led many hundreds into the enjoyment of perfect love.

The Profession of Perfect Love Part 7

136. Were the experience and profession of holiness common in the early days of Methodism?

They were. We have records of professions of perfect love in all the journals of the old Methodists. They all speak of witnesses of regeneration, and also of sanctification. Indeed the golden pot of Methodist biography is brimful of the manna of sanctified experience.

The pastoral address of the General Conference in 1832 says "Among primitive Methodists the experience of this high attainment in religion may justly be said to have been COMMON now a PROFESSION of it is rarely to be met with among us."

I will give you a few brief extracts from the journals of several of the early preachers and members:--

1. Mr. Wesley: "In London alone I found six hundred and fifty-two members of our society who were exceedingly clear in their experience, and whose testimony I could see no reason to doubt." -- Sermons, vol. ii. p. 223.

Many quotations might be given from Mr. Wesley's journal, showing that a multitude of persons professed sanctification under his labors, in all parts of England and Ireland.

2. Mrs. Hester Ann Rogers "After Mr. Fletcher [the saintly John Fletcher] ceased to speak, about thirty WITNESSED for Jesus that they, through grace, were dead indeed unto sin." -- "In the band thirty witnessed that they were 'dead indeed unto sin, and alive unto God through Jesus Christ.' " -- Journal, pp. 138, 148.

3. William Bramwell: "The work continued almost in every meeting, and sixty persons in and about Dewsberry received sanctification, and walked in that liberty."

4. William Carvosso: "The testimonies borne to the reality and blessedness of the doctrine and experience of purity of heart exceeded every thing of the kind I had before witnessed." --"In all my pilgrimage I have never known so many clear testimonies of the power of God to save from all sin, as I have of late." -- Memoir.

5. Bishop Asbury says: "I think we ought modestly to tell what we feel to the fullest. For two years past, amidst innumerable trials, I have enjoyed almost inexpressible sensations. Our Pentecost is come in some places for sanctification. I have good reason to believe that upon the eastern shore four thousand have been converted since the 1st of May last, and ONE THOUSAND SANCTIFIED." -- Journal.

6. Benjamin Abbott: "In the love feast the people spoke the clearest of justification and sanctification. in point of distinction between them, of any I have heard in these parts. About thirty had professed sanctification from the time I went on the circuit till then." -- Life of Abbott.

Rev. Henry Boehm gives an account of the work of God in the days of Asbury, -- in the following statements. taken from his diary: "There were one hundred and forty-six converted and seventy-six sanctified during the day." ... "During the meeting there were reported thirteen hundred and twenty-one conversions and nine hundred and sixteen sanctifications." ..."At sunset they reported three hundred and thirty-nine conversions and one hundred and twenty-two sanctifications. There were eleven hundred conversions and nine hundred and sixteen sanctifications."

Here we have the work of God plainly stated in the old Methodist way, by the venerable Father Boehm, the sainted centenarian of American Methodism, who was an eyewitness and participator in the meetings he reports. It is no wonder that Bishop Asbury wrote in his journal, "Our day of Pentecost has fully come."

From the diaries, journals, magazines, biographies, and histories of Methodism during a hundred years past, several thousand such quotations might be given.

137. Is there not danger of professing this blessing when it is not possessed?

There may be some danger of it, but not any more, if as much, as there is in regard to justification. We think there is more danger of not acknowledging all that God does for us, than of professing more than he has really wrought in us. While some may have professed this blessing when destitute of it, many have doubtless lost it through a neglect of its acknowledgment. Better a few mistakes than universal silence. Better that a few should sincerely profess what they are mistaken in believing that they enjoy, than that no one should profess it lest he should possibly be mistaken.

13. 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.

The Profession of Perfect Love Part 6

133. Did Mr. Wesley profess Christian perfection?

He did. Any minister who speaks of entire sanctification as Mr. Wesley did, is regarded as a professor of holiness. He says:

"You have over and over denied instantaneous sanctification to me but I have known and taught it above these twenty years." -- Vol iv. p. 140.

"Many years since, I saw that without holiness no man shall see the Lord. I began by following after it and inciting all with whom I had any intercourse to do the same. Ten years after, God gave me a clearer view than I had before of the way how to attain it, namely, by faith in the Son of God. And immediately I declared to all, 'We are saved from sin, we are made holy by faith." This I testified in private, in public, in print, and God confirmed it by a thousand witnesses." -- Vol. vii. p. 38.

This was written in 1771. In 1744, nearly thirty years before, he writes:

"In the evening, while I was reading prayers at Snowsfield, I found such light and strength as I never remember to have had before. I saw every thought as well as action or word, just as it was rising in my heart, and whether it was right before God, or tainted with pride or selfishness."

"I waked the next morning, by the grace of God, in the same spirit; and about eight, being with two or three that believed in Jesus, I felt such an awe, and tender sense of the presence of God, as greatly confirmed me therein; so that God was before me all the day long. I sought and found Him in every place and could truly say, when I lay down at night, 'now I have lived a day.' " -- Vol. iii. p. 324.

Those who say Mr. Wesley did not profess perfect love, do so because he does not, as they claim, state it in his Journals. We admit Mr. Wesley seldom recorded his personal religious experience in his Journals, and yet we have as much regarding his experience of sanctification as of justification. The most he says about his justification was that at Aldersgate, when he felt "his heart strangely warmed." This is often quoted respecting his justification, while the foregoing is both as clear, and as definite respecting his sanctification. There is just as much propriety, in the light of his Journals, in asserting that he did not profess justification, as that he did not profess entire sanctification.

134. Did Mr. Wesley find opposition in the church to the profession of holiness?

He did, and asks the following question:

"But is there no way to prevent these crosses which usually fall on those who speak of being thus saved?" He replies, "It seems they cannot be prevented altogether while so much of nature remains even in believers. But something might be done if the preacher in every place would: (b Talk freely with all who speak thus and, (2) Labor to prevent the unjust or unkind treatment of those it favor of whom there is reasonable proof." Plain Account, p. 71.

Happy, happy would it have been for the church of God, if every Methodist minister had followed this advice of the great founder of Methodism. But, alas how many, instead of laboring to help and protect those who have professed Christian holiness, have sided with their opposers, and labored to put down the profession of holiness in the church!

St. John, the lovely and sweet-spirited apostle, was banished to the isle of Patmos "for the word of the Lord, and the testimony of Jesus Christ." When Stephen, filled with the blessed Holy Spirit, gave his testimony and stated what he saw and heard, the Jews could not endure it, but "cried out with a loud voice, and stopped their ears and ran upon him with one accord, and cast him out of the city and stoned him." If the apostles and martyrs had only held their peace, kept quiet, and lived their religion only, they might have saved their heads.

Satan has always stirred up the fiercest opposition to positive Christian testimony, and the most cruel and bitter persecutions Christians have ever suffered have been for witnessing to a knowledge of Christ and His most gracious work. Madam Guyon was shut up in the French Bastile four years, because she taught the doctrine and experience of justification and sanctification by faith.

It is not strange that Satan should oppose Christian testimony, for St. John says this great accuser of the brethren is overcome "by the blood of the Lamb, and by the word of their testimony."

William Bramwell writes as follows to a young preacher; "Live in it, talk about it, preach it, and enforce it with all patience, with all kindness and if you do this, hell, the world. and numbers among the Methodists, -- yea, some leaders, if not preachers, -- will, in some artful way, seek to hinder your success. -- Memoir.

135. Is there not a want of harmony in Mr. Wesley's teaching on this subject at successive periods?

There is, between his early and abandoned views, and his mature and established views.

Mr. Wesley's mind underwent some changes concerning Christian perfection during his early ministry. He had occasion to modify some expressions, and change his opinions somewhat several times before he became fully established in the doctrine. There was a great revival of holiness about 1760, and we have no reason to believe that his views changed at all after that time. He died in 1791.

Mr. Wesley was a humble man, and never afraid to retract when he saw that he had made a mistake but he did not suppose that a hundred years afterward men would quote his earliest views, instead of his mature -- his "latest and coolest thoughts." This some have done who have written ably in defense of Christian perfection, and make him support positions which he, during many years openly abandoned as untenable.

If Mr. Wesley had some misgivings in reference to preaching and professing holiness during his early ministry, there was a change in his mind, and in his more mature opinion urged the importance of both, without any misgivings, during many years. It is a common thing for those unfriendly to the cause of holiness to quote Mr. Wesley's early and abandoned views, which conflict somewhat with his mature and most reliable ones.

The Profession of Perfect Love Part 5

129. Do not some profess this experience in terms seriously objectionable?

Very likely; as there is no Christian duty that has not been abused by inconsiderate, rash, and weak minds. The same is true in the profession of justification. It can not be expected that the profession of holiness will be wholly free from exhibitions of human frailty. The world is full of uncultivated, careless, rash, inconsiderate, and impetuous men, and the profession of holiness, like all other Christian duties, is liable to abuse from them. Unwise professions of holiness, however, argue no more against its profession, than the abuse of prayer argues against the duty of prayer.

There are some who profess holiness carelessly, and use objectionable and unguarded terms. These, in most cases, are those whose life and spirit present but a sorry idea of Christian holiness. Such persons sometimes say, "I am perfect," "I am pure," "I have not committed a sin for so long." These things ought to be true, and may be true; but their careless utterance by some of the professed friends of holiness has done much to injure this precious doctrine, and bring its profession into disrepute. It was so in Mr. Wesley's day, and it is so in our day.

130. Is not the profession of holiness, assumed by some, as of itself evidence of spiritual pride?

Rev. Charles G. Finney says: "It seems next to impossible, with the present views of the church, that an individual should really attain to this state, and profess to live without known sin, in a manner so humble as not of course to be suspected of enormous spiritual pride. This consideration has been a snare to some who have hesitated, and even neglected to declare what God had done for their souls, lest they should be accused of spiritual pride. And this has been a serious injury to their piety." -- Letter to Preachers.

131. Does not the profession of perfect love as a distinct blessing tend to produce jealousy and discord among brethren?

It does not among Christians. A confession of entire sanctification in suitable words, in a proper manner and place, and in the right spirit, will produce no jealousy or discord among real Christians. It may among a class of backsliders, and dead or doubtful professors. These, of course, would writhe under both the possession and confession of this grace.

Mr. Wesley says: "Nor does any thing under heaven more quicken the desires of those who are justified, than to converse with those whom they believe to have experienced a still higher salvation." -- Vol. vi. p. 502.

132. Did Mr. Wesley encourage the profession of Perfect Love?

He did. We will give you a number of quotations from his journal and letters hearing upon this question.

1. "One reason why those who are saved from sin should freely declare it to believers is because nothing is a stronger incitement to them to seek after the same blessing. And we ought, by every possible means, to press every serious believer to forget the things which are behind, and with all earnestness go on to perfection." -- Vol. vii. p. 50.

2. "You can never speak too strongly or explicitly upon the need of Christian perfection. If you speak only faintly and indirectly, none will be offended and none profited. But if you speak out, although some will probably be angry, yet others will soon find the power of God unto salvation." -- Vol. vii. p. 254.

3. "It requires a great degree of watchfulness to retain the perfect love of God and one great means of retaining it, is frankly to declare what God has given you, and earnestly to exhort all the believers you meet with to follow after full salvation." -- Vol ii. p. 13.

4. "At the love feast Mr. C. related the manner how God perfected him in love -- a testimony which is always attended with a peculiar blessing." -- Vol. iv. p. 458,

5. "By silence he might avoid many crosses which will naturally and necessarily ensue if he simply declare, even among believers, what God has wrought in his soul. If, therefore, such a one were to confer with flesh and blood, he would be entirely silent. But this could not be done with a clear conscience, for undoubtedly he ought to speak." -- Vol. vi. p. 502.

6. "Undoubtedly it would be a cross to declare what God has done for your soul; nay, and afterward Satan would accuse you on the account, telling you, 'You did it out of pride.' Yea, and some of your sisters would blame you, and perhaps put the same construction upon it. Nevertheless, if you do it with a single eye it will be well pleasing to God." -- Vol. vii. p. 103.

7. "In the evening I spoke to those at Manchester who believed the God had cleansed their hearts. They were sixty-three in number, to about sixty of whom I could not find there was any reasonable objection." -- Vol. vii. p. 381.

8. A few witnesses of pure love remain there still, but several are gone to Abraham's bosom. Encourage those in Macclesfield who enjoy it to speak explicitly what they do experience; and to go on till they know all that 'love of God that passeth knowledge.' " -- Letter to H. Ann Rogers.

9. Mrs. Hester Ann Rogers says: "Mr. Wesley came to Macclesfield, and I saw and conversed with him for the first time. He behaved to me with parental tenderness, and greatly rejoiced in the Lord's goodness to my soul; encouraged me to hold fast and to declare what the Lord had wrought." -- Journal.

10. For about three years he (Joseph Norbury) has humbly and boldly testified that God had saved him from all sin." -- Vol. ii. p. 297.

11. He writes to his brother Charles, who was about to visit Macclesfield, where there were a large number of witnesses of holiness: "I believe you will rather encourage them to speak humbly and modestly, the words of truth and soberness. Let your knowledge direct, not quench, the fire. That has been done too much already." See Vol. ii. p. 130-133.

Not a word of opposition to the profession of full salvation can be found in any of Mr. Wesley's writings. His rules of prudence in regard to the profession of holiness, given in his "Plain Account," are all good, and we believe are usually observed by the professors and friends of holiness.

Eighth Bible Study: Life-Giving River

 Today's lesson comes from Ezekiel 47: 5-12. In the chapters preceding today's lesson, Ezekiel gives a detailed description of a future temple, worship, and Jewish homeland. Some believe these descriptions are symbolic, while others believe they describe actual places during the Millennial Reign of Christ. Chapters 40-43 give the measurements of the new temp[le. Chapters 44-46 set forth the service of worship. Chapters 47 and 48 describe the geography of the Holy Land--the life-giving river, boundaries and city gates of Jerusalem. We know from Ezekiel 10:18 and 11:22, 23, that God's glory had departed from the temple. However, that is not the ending as we shall soon see. 

The first section is "A Life-giving River." vv. 1-5 In the Scriptures, a river is often typical of a life-giving source. The first river mentioned in the Bible watered the garden of Eden. Psalm 1 refers to a life-giving river. The description of the river found in Ezekiel 47 is very similar to the river described in Revelation 22. A heavenly messenger had led Ezekiel on a tour of the new temple. As they walked, measurements were taken of all the courts, the temple the Holy Place and the Holy of Holies. The tour ended at one of the corners of the outer courtyard. There Ezekiel saw something he had not previously seen. Waters came under the house. He had not seen water up to that point. When Solomon's temple was built, water had to be brought in by aqueducts. The water would have been very surprising to Ezekiel. The water flowed through the inner court, and passed the "south side of the altar." Ezekiel's guide measured the stream . He and Ezekiel waded across the stream that was ankle level. Then the water grew to knee deep. They wen t further and the water was waist deep. After the fourth thousand cubits, the water became a mighty river. The Hebrew word for water was "a torrent." The river was a continuous flow that did not decrease, only increase. Albert Barnes, the commentator said, "The deepening of the waters in their course shows the continual deepening of spiritual life and multiplication of spiritual blessings in the growth of the kingdom of God." 

The second section is "Fruitful Trees." vv. 6,7,12 Ezekiel is brought to the "brink of the river." He sees many trees on both sides. Verse 12 describes how wonderful the trees are. The trees will not have seasons of dormancy. They will be vibrant all year around. The reason for this continued vibrancy is that they are drawing water from that which "issued out of the sanctuary." There will be no famine with these trees. There will be fresh fruit and the leaves will be "for medicine." The same principle applies to believers that draw their strength and power from the Holy Spirit and walk in holiness. Our lives will be fruitful as we stay connected to God. Sin will separate us from His blessings and provision. The sanctified life will be a fruitful life.

The third section is "Healed Waters." vv. 8-11 As Ezekiel is admiring the trees, the messenger tells him that the waters of the river will continue to flow eastward "into the dessert." "Ee whither the river cometh." The water will bring life and productivity. The Dead Sea has six times the amount salt in its waters. Nothing can live there because of the salt content. However, when the river from the temple merges with the Jordan, they will flow into the Dead Sea and "the waters shall be healed." "Most interpreters agree that these waters signify th gospel of Christ, which went forth fro Jerusalem, and spread itself into the countries about, and the gifts and powers of the Holy Ghost which accompanied it." (Matthew Henry) The clear message is that the gospel of Christ take that which was dead and impart life and bring healing. What a Saviour! What a Gospel! It truly is good news. Jesus Christ is the living water. (John 7: 37-39) He will bring healing. The vision of the temple water is manifest in Jesus Christ!

The Golden Text is "Whosoever will, let him take the water of life freely." (Rev. 22:17) The offer of salvation is to all men. John Wesley spoke of prevenient grace. This is the grace that God gives to the lost sinner to enable him to come to Christ. Thank God for His grace. Without the grace of God, no person would be saved and sanctified. Let us take time today to thank Him for His grace that enables us to be saved.

Next week's lesson is "Faithfulness Rewarded." Daniel 1: 8-21

Don't forget to read the Sunday School Beacon for inspiration and encouragement.

The Profession of Perfect Love Part 4

125. 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."

126. Should holiness be professed before a promiscuous audience?

There should be prudence and judgment exercised in this, as in all other Christian duties. In the confession of "perfect love," the same prudence and judgment should be exercised as in the confession of justification, as to time, place, &c. Christ bade his disciples "cast not their pearls before swine," intimating a proper discrimination with respect to circumstances and hearers. There may be seasons and occasions when it will be wise and useful to give testimony before all classes. But this profession, the same as that of justification, should usually be made among the pious, and in social meetings.

127. What terms are best and safest in professing holiness?

We are always safe in keeping close to the Bible. We may reasonably infer that the Holy Ghost has chosen the best terms expressive of his own work. Bible terms are less likely to mislead people than those of our own selection. While we do not think there is any authority for shutting a man up to any particular form of expression yet we have no right to ignore the inspired terms significant of this blessing. "Higher life," "life of faith," "more religion," "a deeper work of grace," and like phrases, are well enough in their place, but should not take the place of the deeply significant words of inspiration. God has named his own religion. "And a highway shall be there, and a way, and it shall be CALLED, The way of HOLINESS the unclean shall not pass over it." "Why, then," asks Dr. Adam Clarke, "are there so many, even among sincere and godly ministers and people, who are so much opposed to the terms, and so much alarmed at the professor?

128. Should the profession be definite, and in terms which will not mislead?

It should. We should not be so indefinite, or make choice of such terms as amount to an actual or virtual denial of the work, or a refusal to bear the responsibility of this "high and holy calling." It is the truth that we are to profess, the exact truth, in our experience.

Dr. Adam Clarke says "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. Had I a better name, one more energetic, one with a greater plenitude of meaning, one more worthy of the efficacy of the blood that bought our peace, and cleanseth from all unrighteousness, I would gladly adopt and use it." -- Christian Perfection, p. 184.

The Profession of Perfect Love Part 3

122. Should Christian labor and testimony go together?

They should. After Pentecost, Peter and John went down to Samaria to labor for Christ, and "testified and preached the word of the Lord." Christ declared unto Paul, that He appeared unto him to make him "a minister and a witness." Here a distinction is made between preaching and witnessing, and that both are essential parts of ministerial duty. Paul often fell back upon his religious experience, and related it as simply and directly as possible, and published his experience to the world with its remarkable details, visions, power, and visit to the third heaven included. He says, "Christ liveth in me;" " I am crucified with Christ " and, "Ye are my witnesses, and God also, how holily, and justly, and unblamably we behaved ourselves among you."

Christian experience belongs to the domain of experimental and spiritual demonstration. Christianity is submitted to all by the test of positive experience, and, for its reception and progress in the world, must depend upon the testimony of competent witnesses, who are to "testify to the gospel of the grace of God."

123. Does not so rich a grace deserve a humble, faithful, and grateful acknowledgment?

If any man is under obligation and confession and profession, it is the entirely sanctified soul. If any man has a right to relate his experience, it is the man who has been cleansed by the blood of Jesus. And if the rehearsal of any religious experience be useful to the church, and pleasing to God, it must be that which is clear and strong, deep, and thoroughly evangelical. When the soul is baptized with the Holy Ghost, and sin is utterly destroyed, and love, pure, perfect love, fills the whole heart, there are the most solemn obligations of faithful testimony for God. Rev. William Bramwell wrote to a friend, "Live in purity of heart. Be saved from all sin, and DECLARE this at EVERY PROPER SEASON." And yet the vast mass of Christian professors, Bishop Thomson said, "are like the rivers emptying into the Arctic Sea, are frozen over at the mouth."

Dr. H. Bannister wrote in the Advocate of Holiness in 1875: "The Lord deliver his Church forever from the vice that would suppress his earnest, conscientious people from acknowledging the glorious work wrought by Divine grace in their hearts at any time and in any degree. What more unnatural and cruel than to suppress a great, human joy occasioned by the reception of grand earthly blessings."

124. 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.

The Profession of Perfect Love Part 2

120. To what is the Christian to give his testimony?

A witness is to testify to what he knows. A Christian is to testify regarding his experience, "the truth, the whole truth, and nothing but the truth." Any ambiguity or concealment by a witness, is a high offense against civil statutes, and an insult to any court of justice. Every court in the world would dismiss from the stand as an incompetent witness any one who could only affirm a belief, a desire, or a hope respecting the facts involved in his testimony.

He who witnesses for Christ must tell just what he has done. This is allowable by all in regard to justification and regeneration; why not in regard to sanctification? Why not declare all that God has done for us, just so far as there is clear evidence of its accomplishment, as well as to declare only a part? Must they withhold the clearest and best part of their testimony? Moses did not so understand our duty. He says, alluding to the law, the works, and the goodness of God,

"Thou shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up." Christians are to testify to their knowledge of pardon, adoption, regeneration, and sanctification; their evangelical experience being the base of their testimony.

121. Will not the spirit, conversation, and example exhibit what grace has done, so as to exclude the necessity for a profession?

These are important and indispensable, but are not the whole of our duty. If the sanctified soul can be excused on this ground from professing holiness, then the converted sinner can be excused on the same ground with equal propriety from any profession, and we should have no professors at all.

The outward life, however exemplary, is not a religious testimony it can declare nothing definite as it respects its own origin, whether its visible excellencies are inborn and natural, or whether they are the results of self-culture, discipline, or self-control, while the heart may be full of pride, hatred, and unbelief; or whether they are the result of the atoning blood, and the power of grace. The life, if well ordered, may testify to the purity of your morals. It may prove you honest, industrious, and neighborly; but all these may exist without either justification or sanctification. Multitudes but partially sanctified desire to know if any have experienced deliverance from inbred sin, and would be encouraged to seek the blessing, by clear testimony, given in the spirit of holiness. The idea so prevalent "that people are to live their religion, and say as little about it as possible," is in direct conflict with the teaching and practice of Christ and the Apostles.

Dr. D. A. Whedon says: "It is to be feared that special danger lies hid in the idea that we are not to openly profess this grace, but to show it forth in the life. It is jut the idea which the devil, the greatest foe of vital godliness, would have prevail, -- it is the point at which some of his fiercest temptations are directed, and at which scores stumble and fall." -- Letter in N. C. Advocate.

The pastoral address of the General Conference of 1832 presents the following upon the subject of holiness:

"Why then have we so few LIVING WITNESSES that 'the blood of Jesus Christ cleanseth from all sin'? Among primitive Methodists, the experience of this high attainment in religion may justly be said to have been COMMON; now a PROFESSION of it is rarely to be met with among us.

"Is it not time for us, in this matter at least, to return to first principles? Is it not time that we throw off the reproach of inconsistency with which we are charged in regard to this matter? Only let all who have been born of the Spirit, and have tasted of the good word of God, seek with the same ardor to be made perfect in love as they sought for the pardon of their sins, and soon will our class meetings and love feasts be cheered by the RELATION of EXPERIENCES of this high character, as they now are with those which tell of justification and the new birth. And when this shall come to be the case, we may expect a corresponding increase in the amount of our Christian enjoyments, and in the force of the religious influence we shall exert over others."

In this we have the true ring of primitive Methodism plain, straightforward, simple Methodism, just as it should be, and not as the prejudices and customs of the people would like to have it.

We do not design to take extreme ground in regard to the profession of perfect love, but to present truth and duty concerning it, as we understand them. We most firmly believe that an honest, humble, full confession of perfect love is scriptural Wesleyan, and honorable to God.

The Profession of Perfect Love Part 1

117. Do the Scriptures authorize a confession of what God does for us?

They do. David says "Come and hear, all ye that fear God, and I will declare what he hath done for my soul." Jesus said to one whom he had healed, "Go home to thy friends, and tell them how great things the Lord hath done for thee, and had compassion on thee." Paul says, "If thou shalt confess with thy mouth the Lord Jesus,and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness [holiness], and with the mouth confession is made unto salvation." In his Letter to Timothy, a young minister of the gospel, he says, that he, Timothy, "professed a good profession before many witnesses." The apostle exhorts the Hebrew brethren after this manner: "Let us hold fast our profession." David says, "Thy saints shall bless thee. They shall speak of the glory of thy kingdom, and talk of thy power, to make known to the sons of men his mighty acts, and the glorious majesty of his kingdom." Our Saviour repeatedly declared, "Whosoever shall I confess me before men, him shall the Son of man also confess before the angels of God." No fear of man, nor false modesty, should seal our lips against an honest confession of perfect love.

118. Does the Bible teach that Christians are God's witnesses?

It does. "Ye are my witnesses, saith the Lord." "Ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth." Nearly all the Scripture characters gave their testimony to what God did for them -- to their experience. St. Paul professes full salvation in Rom. xv. 29. "And I am sure that, when I come unto you, I shall come in the fullness of the blessing of the gospel of Christ." He says in the first chapter, that the gospel is the power of God unto salvation." Then, if "the fullness of the blessing"' means anything, it means full salvation. Notice his strong assertion "I am sure," &c. Here is no doubt or uncertainty.

119. Does the church generally recognize a profession of religion as a duty of believers?

It does. A profession of religion is the acknowledged duty of all true Christians. It is recognized in all branches of the Protestant church. Believing with the heart and confessing with the mouth, stand closely connected and "what God hath joined together," no man has a right to put asunder. The mouth must and will speak, when the heart believeth unto righteousness; for of the abundance of the heart the mouth speaketh." The belief and experience of the heart, and the confession of the mouth. must go together. The possession of perfect love, and a desire for its diffusion, are inseparable, and this desire prompts to a profession.

Albert Barnes says, "that a profession of religion is, by St. Paul, made as really indispensable to salvation as believing." (Notes on Rom. x. 10. ) Matthew Henry, the commentator, says "What God has wrought in your souls, as well as for them, we must declare to others. ... God's people should communicate their experience to teach others." The commentator Dr. Scott says: "Every servant of God is a witness for him and they all can give such, an account of what he has wrought in them, shown to them, and done for them, as to lead others to know, believe, and understand his power, truth, and love."

Evidences of Perfect Love Part 6

112. What is the rest which the sanctified soul enjoys?

The Saviour says,"My peace I give unto you." "The work of righteousness [holiness] shall be peace, and the effect of righteousness quietness and assurance for ever."

1. It is not a state in which we do not sympathize with the joys and sorrows of others.

2. It is not a state of exemption from physical or mental suffering.

3. It is not a state of exemption from the Christian warfare, or a state of inglorious ease from labor and Christian duty.

4. It is a state of settled and complete satisfaction in God, he being "all in all " to the soul.

5. It is a state of rest from the former servitude to doubts, fears, and inbred sin.

6. It is a state of rest, in which the tumult of the heart has been hushed into calmness; and fear, and discord, and doubt have given place to quietness and assurance.

7. It is a state of deep and permanent quietude and assurance in respect to all our interests, temporal and eternal.

8. It is a state of sweet rest from all conflict between the will and the conscience. "The body of sin has been destroyed," and the soul has peace with itself inward quietude. "It will feast your souls with such peace and joy in God (says Wesley) as will blot out the remembrance of everything that we called peace or joy before."

"Now rest, my long-divided heart;
Fixed on this blissful center, rest;
Nor ever from thy Lord depart
With him of every good possessed."

113. What are the natural and necessary indications of a pure heart?

A pure heart differs vitally from an impure one in the fact that its expressions of goodness are natural and spontaneous, the fruit of a gracious nature, and not unnatural and forced.

The Saviour says, "Ye shall know them by their fruits." The streams partake of the nature of the fountain. The heart gives character to the life by a law of necessity. It breathes itself through all our activities, and a pure heart will be indicated,

1. By pure and holy conversation. "Out of the abundance of the heart the mouth speaketh." If the heart is right, the conversation will be sweet, truthful, humble, heavenly, and holy.

2. By opposition to all impurity. A pure heart loathes sin, and has no affinity for it. It shrinks from it instinctively as a worm would from a fire.

3. By watchfulness. The love of purity begets watchfulness against impurity. The pure heart is watchful instinctively.

4. By reluctance to mingle with the gay, the vain, and the worldly. It has no moral affinity for such society, and no taste for such associations. The charm of the world has been broken. The pure heart has tastes, motives, communings, and enjoyments totally dissimilar to the worldling.

This perfect love is a foretaste of the bliss of heaven. Thomas Moore refers to it:

Go, wing thy flight from star to star,
From world to luminous world,
As far as the universe spreads its flaming wall,
Take all the pleasures of all the spheres,
And multiply each through endless years,
One minute of Heaven is worth them all!

114. Is it not very difficult to retain the clear light of full salvation?

We answer, No. It is less difficult than to retain the continuous light of justification and neglect full salvation. In order to retain justification, we have to live obediently, and that can he done more easily with a pure heart than with an impure one. All things considered, the easiest religious life is the fullest and least obstructed religious life. A little religion is more difficult to retain than a heart full. Full salvation includes clear light, a submissive will, strong faith, nearness to God, intense spiritual affinities, worldly charms broken, and healthful activities, all of which combine in making the religious life natural and easy by the grace of God.

A purely religious life is more of a sweet divine charm than a tedious service, and more easy than difficult to the soul fully saved. The nearer we get to Christ, the more strongly we are attracted toward him, and the difficulty or easiness of a Christian life is as we follow Christ closely or afar off.

115. Does entire sanctification secure the "full assurance of faith"?

It does; and is we believe, the only grounds for "the full assurance of faith." It cuts the knots of doubt and uncertainty, and makes the evidences of Christian experience strong, and the path of duty plain.

Inbred sin -- the discordant antagonism of grace in the partially purified heart -- is fruitful of more darkness, doubts, and uncertainty than all other causes. The heart, when cleansed from all vile and degrading passions, such as leanings to pride, envy, jealousy, impatience, and unsanctified fear and uneasiness, has rest and abiding assurance. This assurance is greatly important. Massilon, the French bishop and pulpit orator, said: "You cannot God with pleasure, only when you serve him without reservation. From the moment you make him entire master of your heart, hope, confidence, and joy will spring up in the depths of your soul."

"To be assured of our salvation," (said St. Augustine) "is in arrogant stoutness; it is faith; it is no pride; it is devotion. It is in presumption; it is God's promise." With this experience and assurance, we can say with Rev. James Brainerd Taylor, "I have been in the fountain and am clean; " or, like Alfred Cookman, "Alfred Cookman washed in the blood of the Lamb." Bishop Latimer said to Ridley, "When I have the assurance of faith, I am as bold as a lion. I can laugh at trouble. Without it, I am so fearful a spirit that I would run into a very mouse-hole." This assurance has been illustrated by saints in all ages. The martyrs, standing in this clear light, and gazing on the glories of Christ, forgot the fagots and fires kindling at their feet. St. Ignatius, Bishop of Antioch, a disciple of St. John the evangelist, was full of this assurance and of the Holy Ghost. His zeal was as quenchless as an angel's, and his faith triumphed over death in its most appalling forms. While the wild beasts were ready to be let loose upon him to tear him in pieces, he boldly declared to Trajan, the Roman emperor, "that he would rather die for Jesus Christ than rule to the ends of the earth."

Mary Dyer, who was hung in Boston, in 1660, for being a Quaker, was so filled with assurance, that on her way to the gallows she said:

"This is to me an hour of the greatest joy I could enjoy in this world. No eye can see, no ear can hear, no tongue can utter, and no heart can understand, the sweet incomes, or influence, and the refreshings of the Spirit of the Lord, which now I feel."

116. Is an entirely sanctified state a blissful one?

Holiness is bliss itself! -- conscious purity -- soul harmony! Supreme delight in God, and the object of its delight always present. Loving God with all the heart and soul is the highest bliss of which our nature is capable. The pure heart can triumphantly say

"I love thee so, I know not how,
My transports to control
Thy love is like a burning fire
Within my very soul. "

In reading the gospels and epistles we are struck with the joyousness, hope, and triumph, mentioned of believers everywhere. The words which we see most frequently are "Love," "Joy," "Peace," "Praise," "Thanksgiving," "Joy unspeakable and full of Glory." The primitive church was a "royal priesthood," "a holy nation," going to Mount Zion with songs and triumph and not a company of weeping, doubting, fearing, trembling, groaning professors.

O the blessedness of full communion with Christ, and his lovely image shining upon our hearts! Holiness secures a moral standpoint, where "Immanuel," "God with us," "The Rose Of Sharon," "The Lily of the Valley," "the brightness of the Father's glory" is clearly apprehended, and his charming glories are poured upon the soul. The life of Christ in the entirely sanctified, is a life of love, pure, boundless, changeless love. This experience once possessed and established in the soul, carries the peace, the triumph, the serenity of heaven with it. It has been beautifully said, "The opening of the streets of heaven are upon the earth." Even here we may enjoy many a sweet foretaste of coming bliss.

"God is love," -- infinite love! Who can fathom it?

"Yes, measure love, when thou canst tell
The lands where seraphs have not trod,
The heights of heaven, the depths of hell,
And lay thy finite measuring rod
On the infinitude of God."