Results of Not Seeking Holiness Part 3

4. Many good men think the church is sadly backslidden on account of this neglect.

1. Bishop Peck asks: "Is it not true that the large majority of real Christians are yet without it? -- that, in consequence of its neglect, the church is loaded with a body of death filled with backsliders, and comparatively powerless for the great purpose to which she is ordained of Heaven? ...

"How many thousands have been slain by harbored inward foes, which have seemed to be harmless! What a mass of backsliders there are now in the Church, for the very reason that they have been satisfied without going on unto perfection." -- Central Idea, p. 315.

2. President Mahan says: "We see the reason of the aspect of living death which the church now presents to the world. It is simply this: she is in a state of unbelief in respect to the nature and extent of the provisions and promises of divine grace. Christian Perfection, p. 51.

3. Bishop Foster says: "To say that the church is now living, and from the time of the beginning has been living, beneath her privilege, below her mission, would certainly be but a mild and moderate, though humiliating, utterance of the conviction of Christendom." -- Christian Purity, p. 25.

5. A neglect to seek holiness causes a spirit of opposition to holiness.

It is usually the case that persons who have been repeatedly convicted of their need of holiness, and of their duty to seek it, and have refused to do it, or have put forth at times some slight efforts to obtain it, and then relapsed into indifference upon the subject, become its worst enemies. They become displeased with those who faithfully preach it, and dislike to hear it personally professed. This is the natural result of neglected duty, and of grieving the Holy Spirit. They become opposed to holiness because holiness is opposed to them. Sinners who pursue a similar course in regard to regeneration, experience similar results.

Results of Not Seeking Holiness Part 2

3. It is the origin of those grievous apostasies which have dishonored the church and ruined souls.

1. "Can there be any question of this? Who, that believes in the possibility of either temporary or final apostasy, could suggest a mode of backsliding more effectual, more inevitable, than to allow the sinful propensities of our nature to remain undisturbed -- to disobey the great law of progress, which is revealed as sacredly binding upon every converted man?" Central Idea, p. 124.

2. Dr. George Peck says: "Leaving 'first principles,' and going on to perfection, is the only way to be secure against final and total apostasy. ... If, then, we do not wish to end in the flesh, to fall from grace, to lose our first love, to be deprived of the talent committed to us, to have the candlestick removed out of its place, and finally to be cast into outer darkness, we must leave the things which are behind, and go forward to those which are before. ... It is our only security against utter apostasy, the dismal gulf of infidelity, and the pit of hell.

"If we resist or neglect it, we are guilty of disobedience; we contract guilt, and come into condemnation. What, then, is the condition of those Christians who do not seek at all the entire sanctification which God requires? Are they doing the will of God? Let all concerned lay their hand upon their heart, and decide this question according to truth and evidence."

"But what I do mean is, that those Christians who do not seek, and seek CONSTANTLY, for an entirely sanctified nature, FALL INTO CONDEMNATION. And I may add that this condemnation must be removed by pardon, upon repentance, or it will finally 'drown the soul it destruction and perdition.' " -- Christian Perfection, pp. 16, 23, 419.

3. Rev. Timothy Merritt says: "If Christians would not backslide, and bring a reproach upon the cause of Christ, they must go on to perfection. There is no medium between going forward and drawing back. As soon as any one ceases to press forward, he declines in spiritual life." -- Christian Manual.

4. Professor Finney says: "No man can be a Christian who does not sincerely desire it, and who does not constantly aim at it. No man is a friend of God who can acquiesce in a state of sin, and who is satisfied and contented that he is not holy as God is holy."

5. Mr. Wesley's views are presented by Dr. Peck as follows:

"We must either be in possession of this high state of grace, or be pressing after it, if we would retain the favor of God, and be certain of heaven."

6. Dr. Doddridge says: "To allow yourself deliberately to sit down satisfied with any imperfect attainments in religion, and to look upon a more confirmed and improved state of it as what you do not desire, nay, as what you secretly resolve that you will not pursue, is one of the most fatal signs we can well imagine that you are an entire stranger to the first principles of it." -- Rise and Progress, chap. 20.

7. President Mahan gives you his views on this subject, in his work on Christian Perfection, thus: "We are also prepared to account for a melancholy fact which characterizes different stages of the experience of the great mass of Christians. From the evangelical simplicity of their first love they pass into a state of legal bondage and, after a fruitless struggle of vain resolutions with 'the world, the flesh, and the devil,' they appear to descend into a kind of Antinomian death. " -- Christian Perfection, p. 100.

8. Here backsliding often commences. He who fights against sin, and overcomes it, will soon be convicted that it is his duty and his privilege to seek a clean heart. Let him hesitate to do it, and he does not remain where he was before. He has taken back part of the consecration which he made. His power is gone. He is under condemnation." -- Rev. B. T. Roberts: Editorial in Earnest Christian.

We are fully convinced that a neglect on the part of regenerated souls to seek entire sanctification, is a more fruitful occasion of losing the witness of justification, and of backsliding, than all other causes combined. Indeed, it includes, virtually, all other causes. The witness of a justified state can no more be retained without seeking holiness, than a witness of entire sanctification or holiness can be retained without a further and constant growth in grace and knowledge of the truth.

The very conditions upon which a state of justification is retained inevitably lead to Christian purity. The same is true of the conditions of retaining a state of perfect love -- they are those by which the soul is to grow and mature in holiness. A violation of the conditions of increase and growth in holiness forfeits the state of holiness itself. The way for a regenerated soul to obtain the blessing of perfect love, is to abide closely by the conditions of retaining his justification. If he does, he will soon, very soon, bathe in the fountain, and come out pure through the blood of the Lamb.

The converted soul cannot retain the clear light of justification long without a knowledge of its need of being cleansed from heartfelt impurity, of unreserved submission to God, and trust in the blood of Christ for full redempt

Results of Not Seeking Holiness Part 1

What are the results of neglecting to seek holiness?

1. It affords fearful advantage to Satan, our great enemy.

He comes to enslave the soul with fear, to inflate it with pride, to inspire it with the love of the world, to inflame its lusts, to excite anger, to obscure the path of duty, and induce rebellion against God. In the soul but partially sanctified Satan finds some tendency, more or less, to unbelief, to fear, to pride, to covetousness, to lust, and, indeed, to every sin. The seed of all sin is yet in the heart. What a fearful advantage is thus allowed to the enemy!

"But of all the foes we meet,

None so oft mislead our feet

None betray us into sin,

Like the foes that dwell within."

2. It is the occasion of frequent defeat in spiritual conflicts.

Sinning and repenting, rising and falling, are prominent characteristics of those who refuse to seek the blessing of holiness. How truthfully does this familiar stanza describe the lives of multitudes of converted men!

"Here I repent and sin again;

Slain with that same unhappy dart

Now I revive, and now am slain

Which, oh, too often wounds my heart."

"We are compelled to declare," says Bishop Peck, "in our honest judgment, there are few cases of only partial sanctification in which every single day does not make bitter work for repentance... How many, through the influence of remaining depravity, have been betrayed into angry passions, into vanity, pride, and unbridled lusts! How many have gradually yielded to the suggestions of an evil heart, and found at length that their strength was lost, their confidence gone, their Saviour grieved, and their souls brought into bitter condemnation!" -- Central Idea, p 122

Third Bible Study of the Quarter: Sing Unto the Lord

 Today’s lesson comes from Psalm 96:1-13. This study can focus both on the good news of salvation and the return of Jesus Christ. Some have called the 96th Psalm “A Great Missionary Hymn.” Other authors call attention to the universal Sovereignty of God or to the advent of Christ.

The words are very similar to those found in 1 Chronicles 16: 23-33, where the Psalm is ascribed to David. This Psalm was sung when the ark was brought to Jerusalem. Both Jews and Gentiles were called upon to worship the LORD. This Psalm shows a time of great rejoicing in the earth and among its inhabitants. What is the reason for the rejoicing? As the symbol of God’s presence (the ark) entered the city, even so the Messiah will come and reign on earth, and that will be a reason to be rejoicing!

The first section is “Sing Unto the Lord.” vv. 1-6 This portion can be divided up into two sections of three verses each. The first division contains the directives, and the second division the reasons for the directives. Verse 1 tells us to sing; verse two says to show forth; verse three commands us to declare. Verse four gives a reason, “For the LORD is great.” Verse five makes clear that our God is real as opposed to the idols worshipped by the unbelievers. Verse six tells us that in His presence are “honor and majesty...strength and beauty.” We are to sing, show forth and declare our God because He is great, a true God, and He is majestic and beautiful. There are many false religions and fake Christianity’s, but when you have a relationship with the true God of all creation, you cannot help but sing and shout His praises! You are thankful that He saved you by His grace through faith. You are thankful that you didn’t have to earn your salvation. In addition, you are anticipating His return to judge the world and make all things right. That is a reason to sing unto the Lord!

The second section is “Worship the Lord.” vv. 7-9 This section also contains directives. Verse seven states we are to give; verse 9 tells us to worship; verse 9 informs us that we are to fear. Giving is an integral part of worship. We are to give to God even though He is need of nothing. It is an expression of gratitude and loving submission. This includes giving tithes and offerings. We are to worship in the beauty of holiness. Purity was required. The God who is holy will not countenance any defilement, impurity, or sin. We are to fear, that is tremble, in solemn awe produced by the divine presence of our God. Worship of the Almighty includes a recognition of our insignificance and His infinite majesty.

The third section is "The Lord Reigneth." vv. 10-13 This last section describes the sovereign rule of our Lord. There is a steadfast assurance that He will come and will set things aright. The result will be stablility and joy. We are to make a universal proclamation. We are to "say among the heathen," the LORD reigneth. the eternal, omnipotent God will ultimately triumph, and He shall "judge the people righteously."  As a result, "Let the heavens rejoice...let the earth be glad...let the sea roar...Let the field be joyful...all the trees of the wood rejoice Before the LORD." We can rejoice that our LORD is coming to judge the earth. That is, provided we are ready. Are we walking in holiness that becometh the house of the LORD? God will govern by the standard of His holy nature, and He will judge "the people with His truth." He will execute judgment on the wicked and reward the righteous. He has made a way for us through the blood of Jesus Christ to look forward to that day. Do you look with anticipation to that day? If not, you can!

The Golden Text is: "Let the people praise thee, O God; let all the people praise thee." (Psalm 67:3) We are to have hearts of praise. We that want to praise God should want others to do so also. Our prayer should be: (1) that the gospel might be preached to the lost; (2) that they might be converted and brought into the body of Christ; and (3) that they might be incorporated into solemn assemblies, and might praise God in a local body, and that they might all together praise Him with one mind and one voice. 

My summary points:

1. We are to sing, show forth and declare our praises to God.

2. We are to give, worship and fear the LORD.

3. Jesus is coming again and we are to be ready. Until He does come, we are to be a people singing praise to Him!

Next week's lesson, "Bless the Lord, O My Soul." (Psalm. 103: 1-14). 

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

The Nature of Christian Perfection Part 4

This is the final portion of this reading of the nature of Christian Perfection according to the Rev. John Wesley. Please read the first 3 parts before reading this conclusion. 

"Well, but what more than this can be implied in entire sanctification? It does not imply any new kind of holiness: let no man imagine this. From the moment we are justified till we give up our spirits to God, love is the fulfilling of the law, of the whole evangelical law, which took place of the Adamic law when the first promise of 'the seed of the woman' was made. Love is the sum of Christian sancti­fication; it is the one kind of holiness which is found only in various degrees, in the believers who are distinguished by St John into 'little children, young men, and fathers.' The difference between one and the other properly lies in the degree of love. And herein there is as great a differ­ence in the spiritual, as in the natural sense, between fathers, young men, and babes."—

Sermons, vol. ii. p. 221.

 

"And all this, with abundantly more than this, is con­tained in that single expression, 'the loving God with all our heart, and serving Him with all our strength.' Nor did I ever say or mean any more by perfection, than thus loving and serving God. But I dare not say less than this; for it might be attended with worse consequences than you seem to be aware of. If there be a mistake, it is far more dan­gerous on the one side than on the other. If I set the mark too high, I drive men into needless fears; if you set it too low, you drive them into hell fire."—

Works, vol. vi. p. 535.

 

"Thus you experience, that He whose name is called jesus, does not bear that name in vain; that He does, in fact, 'save His people from their sins;' the root, as well as the branches. And this salvation from sin, from all sin, is another description of perfection, though indeed it expresses only the least, the lowest branch of it, only the negative part of the great salvation."—

Sermons, vol. ii. p. 170.

 

"But surely we cannot be saved from sin, while we dwell in a sinful body" A sinful body? I pray observe, how deeply ambiguous, how equivocal, this expression is! But there is no authority for it in Scripture: the word, sinful body, is never found there. And as it is totally unscriptural, so it is palpably absurd. For no body, or matter of any kind, can be sinful; spirits alone are capable of sin. Pray in what part of the body should sin lodge? It cannot lodge in the skin, nor in the muscles, or nerves, or veins, or arteries; it cannot be in the bones any more than in the hair or nails. Only the soul can be the seat of sin."—Sermons, vol. ii. p. 172.

 

It will be noticed in these expositions and statements of Mr. Wesley, given during forty years of his ministry, that he used the terms "perfection," "Christian perfec­tion," "sanctification," "entire sanctification," "perfect love," and "holiness," interchangeably, and as synonymous; implying the same gracious state of deliverance from all sin, and love to God with all the heart.

 

The Nature of Christian Perfection Part 3

Please read parts 1 and 2 before reading this part.

Soon after the Bell and Maxwell fanaticism of 1762-3, which somewhat changed Charles Wesley's views on the subject for a time, Mr. Wesley wrote to him the follow­ing: —

 

"1. By perfection, I mean the humble, gentle, patient love of God and man, ruling all the tempers, words, and actions, the whole heart, and the whole life.

 

I do not include an impossibility of falling from it, either in part, or in whole. Therefore, I retract several expressions in our hymns, which partly express, partly imply, such an impossibility. And I do not contend, for the term sinless, though I do not object against it. Do we agree or differ here? If we differ, wherein?

 

"2. As to manner, I believe this perfection is always wrought in the soul by faith, by a simple act of faith; con­sequently, in an instant. But I believe a gradual work, both preceding and following that instant. Do we agree or differ here?

 

"3. As to the time, I believe this instant generally is the instant of death, the moment before the soul leaves the body. But I believe it may be ten, twenty, or forty years before death. Do we agree or differ here?

 

"I believe it is usually many years after justification, but that it may be within five years, or five months after it I know no conclusive argument to the contrary. Do you?

 

"If it must be many years after justification, I would be glad to know how many. And how many days, or months, or even years, can you allow to be between perfection and death? How far from justification must it be? and how near to death?"—

Jackson's Life of Charles Wesley, vol. ii. p. 210.

 

"But what is the perfection here spoken of? It is not only a deliverance from doubts and fears, but from sin; from all inward, as well as outward sin; from evil desires, and evil tempers, as well as from evil words and works. Yea, and it is not only a negative blessing, a deliverance from all evil dispositions, implied in that expression, 'I will circumcise thy heart'; but a positive one likewise; even the planting all good dispositions in their place; clearly implied in that expression, 'To love the Lord your God with all your heart, and with all your soul,’ "—

Sermons, vol. ii. p. 410.

 

"The pure in heart,' are those whose hearts God hath purified even as He is pure'; who are purified through faith in the blood of Jesus, from every unholy affection; who, being cleansed from all filthiness of flesh and spirit, perfect holiness in the (loving) fear of God.' They are, through the power of His grace, purified from pride, by the deepest poverty of spirit; from anger, from every unkind or turbu­lent passion, by meekness and gentleness; from every desire but to please and enjoy God, to know and love Him more and more, by that hunger and thirst after righteousness, which now engrosses their whole soul; so that now they love the Lord their God with all their heart, and with all their soul, and mind, and strength,'—

Sermons, vol. i. p. 199.

 

To the Countess of Huntingdon, in 1763: —

 

"The loving God with all our heart, soul, and strength, and the loving all men as Christ loved us, is, and ever was, for these thirty years, the sum of what I deliver, as pure religion and undefiled."—

Life of Countess of Huntingdon, vol. i. p. 329.

 

To the Rev. Mr. Venn, in 1765: —

 

"What I want is, holiness of heart and life. They who have this are my brother, sister, and mother.

 

"'But you hold perfection.' True; that is, loving God with all our heart, and serving Him with all our strength. I teach nothing more, nothing less, than this. And what­ever infirmity, defect, anomia, is consistent with this, any man may teach, and I shall not contradict him."—

Works, vol. vii. p. 304.

 

"But what is it you are angry at? What is it you object to? Let us understand the question before we dispute about it.

 

"By Christian perfection, I mean, 1. Loving God with all our heart. Do you object to this? I mean, 2. A heart and life all devoted to God. Do you desire less? I mean, 3. Regaining the whole image of God. What objection to this? I mean, 4. Having all the mind that was in Christ Is this going too far? I mean, 5. Walking uniformly as Christ walked. And this surely no Christian will object to If any one means anything more, or anything else, by per­fection, I have no concern with it."—

Journal, June, 1769.

 

To Mr. S., in 1770: —

 

"I had once the opportunity of speaking a few minutes to you on the head of Christian perfection; and I believe you had not much objection to anything which was then spoken. When I spoke nearly to the same effect to one of the late bishops of London, Bishop Gibson, he said earnestly, 'Why, Mr. Wesley, if this is what you mean by perfection, who can be against it?' I believe verily, there would need no more than a single hour, spent in free and open conver­sation, to convince you that none can rationally or Scripturally say anything against the perfection I have preached for thirty years."—

Works, vol. vi. p. 747.

 

To Mr. W. Churchey, in 1771: —

 

"Entire sanctification, or Christian perfection, is neither more nor less than pure love; love expelling sin, and govern­ing both the heart and life of a child of God."—

Works, vol. vii. p. 82.

 

"Christian perfection does not imply (as some men seem to have imagined) an exemption either from ignorance, or mistake, or infirmities, or temptations. Indeed, it is only another term for holiness. They are two names for the same thing. Thus, every one that is holy, is in the Scrip­ture sense, perfect. Yet we may observe, that neither in this respect is there any absolute perfection on earth. There is no perfection of degrees, as it is termed; none which does not admit of a continual increase. So that how much soever any man has attained, or how high a degree, soever he is perfect, he hath still need 'to grow in grace,' and daily to advance in the knowledge and love of God his Savior."— 

Sermons, vol. i. p. 358.

The Nature of Christian Perfection Part 2

If you have not read part 1, please read that section first.

To Dr. Dodd, in 1756: —

 

"When I began to make the Scriptures my study (about seven and twenty years ago), I began to see that Christians are called to love God with all their heart, and to serve Him with all their strength, which is precisely what I apprehend to be meant by the Scriptural term 'perfection.' After weighing this for some years, I openly declared my senti­ments before the University, in the sermon on 'The circum­cision of the heart.' About six years after, in consequence of an advice I received from Bishop Gibson, 'Tell all the world what you mean by perfection,' I published my coolest and latest thoughts in the sermon on that subject. I therein build on no authority, ancient or modern, but the Scripture." —Methodist Magazine, 1779, p. 434.

 

To Miss Hain, in 1758: —

 

"The doctrine of perfection, you say, has perplexed you much, since some of our preachers have placed it in so dreadful a light; one of them affirming, 'A believer, till per­fect, is under the curse of God, and in a state of damnation.' Another, 'If you die before you have attained it, you will surely perish.'

 

"By perfection, I mean perfect love, or the loving God with all our heart, so as to rejoice evermore, to pray with­out ceasing, and in everything to give thanks. I am convinced every believer may attain this; yet I do not say he is in a state of damnation, or under the curse of God, till he does attain. No; he is in a state of grace, and in favor with God, as long as he believes. Neither would I say, 'If you die without it, you will perish;' but rather, till you are saved from unholy tempers, you are not ripe for glory. There will, therefore, more promises be fulfilled in your soul before God takes you to himself.'

 

"'But none can attain perfection unless they first believe it attainable.' Neither do I affirm this. I knew a Calvinist In London, who never believed it attainable, till the moment she did attain it; and then lay declaring it aloud for many days, till her spirit returned to God."—

Works, vol. vi. p. 732.

 

To Miss Furly, in 1762: —

 

"Certainly sanctification (in the proper sense) is 'an in­stantaneous deliverance from all sin'; and includes 'an instantaneous power then given, always to cleave to God.' Yet this sanctification (at least, in the lower degrees) does not include a power never to think a useless thought, nor ever speak a useless word. I, myself, believe that such a perfection is inconsistent with living in a corruptible body: for this makes it impossible 'always to think right.' While we breathe, we shall, more or less, mistake. If, therefore, Christian perfection implies this, we must not expect it till after death.

 

"I want you to be all love. This is the perfection I believe and teach. And this perfection is consistent with a thou-sand nervous disorders, which that high-strained perfection is not. Indeed, my judgment is, that (in this case particu­larly) to overdo is to undo; and that to set perfection too high (so high as no man that we ever heard or read of at­tained) is the most effectual (because unsuspected) way of driving it out of the world."—

Works, vol. vi. p. 718.

 

To Mrs. Maitland: —

 

"As to the word perfection, it is Scriptural; therefore, neither you nor I can in conscience object to it, unless we would send the Holy Ghost to school, and teach Him to speak who made the tongue.

 

"By Christian perfection, I mean (as I have said again and again) the so loving God and our neighbor as to 'rejoice evermore, pray without ceasing, and in everything give thanks.' He that experiences this is Scripturally perfect. And if you do not, yet you may experience it; you surely will, if you follow hard after it, for the Scripture cannot be broken.

 

"What then does their arguing reprove, who object against Christian perfection? Absolute or infallible perfection I never contended for. Sinless perfection I do not contend for, seeing it is not Scriptural. A perfection, such as en­ables a person to fulfill the whole law, and so needs not the merits of Christ, —I acknowledge no such perfection; I do, now, and always did, protest against it.

 

"'But is there no sin in those who are perfect in love?' I believe not; but be that as it may, they feel none, —no temper contrary to pure love, —while they rejoice, pray, and give thanks continually. And whether sin is suspended, or extinguished, I will not dispute; it is enough that they feel nothing but love. This, you allow, we should daily press after. And this is all I contend for."—

Works, vol. vi. p. 752.

 

To Miss H., in 1758: —

 

"Were you to ask, 'What if I should die this moment?' I should answer, 'I believe you would be saved; because I am persuaded, none that has faith can die before he is made ripe for glory.' This is the doctrine which I continually teach, which has nothing to do with justification by works. Nor can it discourage any who have faith, neither weaken their peace, nor damp their joy in the Lord. True believers are not distressed hereby, either in life or in death; unless in some rare instance, wherein the temptation of the devil is joined with a melancholy temper.

 

"Upon the whole, I observe your great argument turns all along on a mistake of the doctrine. Whatever warm expres­sions may drop from young men, we do not teach that any believer is under condemnation. So that all the inferences drawn from this supposition fall to the ground at once."— 

Works, vol. vi. p. 733.