Heart-purity, and our reasons for urging it. A sermon delivered at Cartersville, Ga., May 13th, 1887, before the Georgia Holiness Convention assembled in that city; stenographically reported by Frank J. Taylor

Heart-Purity, and our Reasons for Urging it.
'---------------------- rT GENERAL L1BRAF V
UNIVERSITY OF GEC ?GIA
MOORE PURCHASE, i< 36
A SERMON
DELIVERED AT CARTEEISVILLB, GA., MAY 13TH, 1887. BEFORE THE
Georgia Holiness Convention
ASSEMBLED IN THAT CITY,
33Y
Rev. JOSEPH S. K* EY, D.- D.,
ONE OP THE BISHOPS OF THE MKTHOOIST EPISCOPAL CHCRCH, SOVTH.
STHOGRAPHICALLY REPORTED BY FRAHK J. TAfLOfl.
MACOBf, GEORGIA: J. W. BURKE & CO., PKIXTEKS, 6TATIOXERS AXD BINDERS.
188T.

GENERAL LIBRARY
UNIVERSITY OF GEORGIA
MOORE PURCHASE, 1936
HEART-PURITY, AND OUR REASONS FOR URGING IT.
A SERMON.
" Would to God ye could bear with me a, little in my folly: and indeed bear with me. For I am jealous over you with godly jealousy : for I have espoused you to one husband, that I may present you as a chaste virgin to Christ." II. Corinthians, xi: 1-2.
Our theme to-day is heart-purity, and our reasons for urging it: beau tifully brought to view under the figure of an espoused bride, of whom the supreme demand is that she be a "chaste virgin."
Nothing can be more needful than this state. The holy bride groom demands it: the "many mansions" fitted up for their dwelling place give welcome only to the "pure in heart": the yearning heart of the engaged bride pants for purity that she may thus be adorned for her Lord: the commissioned minister, "jealous with godly jeal ousy," and earnest even to the appearance of folly and fanaticism, strives that he " may present a chaste virgin to. Christ."
Most surprisingly this urgent presentation of heart-purity promotes objection and stirs up criticism. It has been ever thus. St. Paul encountered it; and his reference to it in the text is made with a touch of rarest delicacy. His tone is apologetic. He knows his zeal is counted by many as folly, and he well appreciates the condescending charity with which his " folly " is excused. He is called " a crank" and extreme, and yet somehow they bear with him. Our text is his appeal to his impatient and fault-finding brethren. N. B. "Would to God ye could bear with me a little in my folly: and indeed bear with me." The margin reads " indeed ye do bear with me." Much opposed as they were to his crazy zeal for purity, they nevertheless excused and bore with him because he was consistent, and they thought him a good man though misguided. This was fortunate. He could well bear' their criticism if amid it all he held their confidence.
Indeed, upon reflection, this opposition to heart-purity does not appear wholly unaccountable. Purity antagonizes ifi#*tfffiiiP^u unho-

GENERAL LIBRARY
UNIVERSITY OF GEORGIA
MOORE PURCHASE, 1936

^Sw.-

HEART-PURITY, AND OUR REASONS FOR URGING IT.

A SERMON.
" Would to God ye could bear with me a little in my folly: and indeed
bear with me. For I am jealous over you urith godly jealousy: for I have
espoused you to one husband, that I may present you as a chaste virgin to
Christ." II. Corinthians, xi: 1-2.
Our theme to-day is heart-purity, and our reasons for urging it: beau tifully brought to view under the figure of an espoused bride, of whom the supreme demand is that she be a "chaste virgin.''
Nothing can be more needful than this state. The holy bride groom demands it: the " many mansions " fitted up for their dwelling place give welcome only to the " pure in heart": the yearning heart of the engaged bride pants for purity that she may thus be adorned for her Lord: the commissioned minister, "jealous with godly jeal ousy," and earnest even to-the appearance of folly and fanaticism, strives that he " may present a chaste virgin to. Christ."
Most surprisingly this urgent presentation of heart-purity promotes objection and stirs up criticism. It has been ever thus. St. Paul encountered it; and his reference to it in the text is made with a touch of rarest delicacy. His tone is apologetic. He knows his zeal is counted by many as folly, and he well appreciates the condescending charity with which his " folly " is excused. He is called " a crank " and extreme, and yet somehow they bear with him. Our text is his appeal to his impatient and fault-finding brethren. N. B. " Would to God ye could bear with me a little in my folly: and indeed bear with me." The margin reads " indeed ye do bear with me." Much opposed as they were to his crazy zeal for purity, they nevertheless excused and bore with him because he was consistent, and they thought him a good man though misguided. This was fortunate. He could well bear their criticism if amid it all he held their confidence.
Indeed, upon reflection, this opposition to heart-puritvdoes not appear wholly unaccountable. Purity antagonizes UjJf^MafffegSfeSg. unho-

HEART-PURITY.
llness. Light reveals darkness. And he who by precept and example stands for the highest experience of holy living, may expect to be misjudged and ridiculed and caricatured and condemned.
In May, 1762, Mr. Wesley makes this entry in his journal "We begin now to meet with opposition from every quarter. Some say this is rank enthusiasm; others, that it is a cheat or mere pride; others, that it is a new thing, and that they can find no such a thing in the Bible. The Lord increases his work in proportion to the opposition it meets with."
la the nature of the case, intensity and urgency must characterize those who are themselves saved to the uttermost, and have invested all for the salvation of others. Again and again the question is repeated, " why such zeal in propagating holiness? Why so many and such novel methods ? Why not be content with the regular and established services ? "
Our first answer is, we are under commission, charged with a special care. " A dispensation of the Gospel is committed to us," and we are straitened till it be accomplished. " We are ambassadors for Christ," and as such must be inspired and controlled by our instructions. " He gave some, apostles; and some, .prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all comein the unity of the faith and of the knowledge of the son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." No marvel if a saved and consecrated servant of Christ should in his zeal, sometimes overstep the devil's limit of propriety and receive censure.
There is a touch of exquisite beauty in the figure, employed by the Apostle in the text " I have espoused you to one husband, that I may present you as a chaste virgin to Christ." No inexperienced mind can adequately appreciate this responsibility and anxiety. Sent of God to choose and prepare a bride for his son, what carefulness, what delicacy, how numerous the possibilities of mistake and failure, what trembling heart-yearnings and jealousies for his Master!
The eldest servant of Abraham's house sworn and sent by his master to find and bring a bride for Isaac, is the typal representative of every Christian minister. " Put thy hand under my thigh," said the patriarch, " and I will make tbee swear by the Lord, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites among whom I dwell. But thou shalt go unto my country, and to my kindred and take a wife unto my son Isaac."

REASONS FOR URGING IT.
The Canaanites were impure. Virtue was well nigh unknown among them, and chastity was not. A bride worthy of Abraham's son must come from the land of his fathers, and a long journey and patient search be made. That commissioned messenger had in his keeping the honor and happiness of his master. More delicate his office than if he intended marriage for himself. In his own case he might take some risk. In his master's none. " A chaste virgin" must be found, and on him was laid the duty. He was literally saturated with his mission. Thoughtfully, prayerfully, instantly, urgently, unceasingly he gave him self to it. At the well whither the women gather to draw water at the time of the evening, he waits and prays and finds Rebekah. He fol lows her to her home, and refuses to eat or sleep until he can open his .errand and press it to a consummation. ' His mission accomplished, the dawn of the morning finds him returning with the chosen bride.
It js this single and exclusive work which our Lord has confided to us, his blood-washed messengers, that fills us with enthusiasm. He has put great honor on us in this appointment. We must give ourselves absorb ingly to its execution. To formal, cold and calculating eyes our methods may sometimes appear irregular and extreme, but the hope of bringing a chaste virgin as the espoused bride of Christ, is the inspira tion of all. Surely in this case the end accomplished will justify the means.
Another and very controlling reason for our intensity in " spreading scriptural holiness over these lands," is found in the definite and exclusive mission of Wtsleyan Methodism.
" What was the rise of Methodism ?" asked John Wesley, in his Con ference of 1765. This is his answer: "In 1729, my brother Charles and I, reading the Bible, saw we could not be saved without holiness: followed after it and incited others so to do. In 1737 we saw that this holiness comes by faith. In 1738 we saw likewise that men are justified before they are sanctified, but still holiness was our object: inward and outward holiness. God then thrust us out to raise up a holy people." To this statement, found in your Discipline of 1882, are signed the names of Bishops Paine, Pierce, Kavanaugh, McTyeire, Keener, Wilson, Parker, Granbery, Hargrove.
In 1790 just two years before he died he wrote, " This doctrine is the grand depositum which God has lodged with the people called Meth odists ; and for the sake of propagating this chiefly he appears to have raised us up."
I affirm to-day, with all possible emphasis, that salvation from all sin received now by faith, is the distinguishing doctrine which differentiates Methodism from all other ch'irches. Leave this out and your Church is

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HEART-PURITY.

indefensible. No Church can be sustained or tolerated that does not hold a place unoccupied by any other, and teach doctrines untaught by others, and employ agencies and methods unused by others. Partizanship and passion may for a time maintain rival organizations holding and teaching the same points, but inevitable reaction will sweep away the surplus. Study your Church then in the light of this postulate.
Every great Church that has survived a hundred years, and is fit to live another century, has a grand principle out of which its life comes. Fidelity to that alone is the guaranty of perpetuity. For example:
Roman Catholicism claims its place, and demands a following by its bold and defiant assumption of being the only authorized Church of Christ on the earth. Through all the centuries she has remained the same, exclusive, intolerant, uncompromising. " The Pope is the vice gerent of Christ, and the priesthood are the successors of the Apostles." The very audacity of the statement has terrorized the multitudes, and in this way Rome has held ah acknowledged sway.
The Church of England and her descendent, the Protestant Espicopal Church in America, build on this same foundation of'arrogance and assumption, hoping to divide with Rome solely by charging corruption and apostasy upon the hoary pretender. It is alone a revolt from the vices and oppression of the ages as seen in Rome that opens a door to the Episcopal Churches and makes them possible.
The Presbyterian Church stands for Calvinism in creed, and qualified Congregationalism in polity.( Her attitude is definite and her voice unvarying. She is fixed, stern, and somewhat severe in her teaching but her devotion to the Sabbath, and pure private morals, and her trained ministry defending the authority of the word of God, have established her claim to Churchhood and won recognition.
Our Baptist brethren are differentiated by a single point of faith, viz: exclusive immersion and its derivatives. Their Calvinism and congrega tional government would liken them to several other numerous' and influential churches, but their peculiar view of water baptism dis tinguishes and sets them apart. On this question they are neither silent or equivocal. Immersion in water is their glory, and they allow no compromise. They deserve the place they occupy in the sisterhood of churches, because of their straightforward consistency and fidelity.
What now of Wesleyan Methodism ?. Anuinian in theology, episcopal in government, and non-ritual in polity, she so far presents no claim to a separate and independent place. The vision of a great Church moving on through the ages and bearing his name never lodged in John Wesley's mind. When once his soul felt the.pulse of a new spiritual life his eyes opened on a scene that stirred his deepest sensibilities, and drew him out

REASONS FOR URGING IT.
of himself in sublime self-consecration for the neglected millions around rim.
He saw in his native England the frame work of a grand and mighty Church, but death had fixed its grasp upon it, and all the marks of decay were visible. He saw magnificent cathedrals with vast endowments and splendid appointments, and titled noblemen in gorgeous dress thronged the aisles and filled the pews, while a dead priesthood ministered at the s.Itar. Card playing, horse racing, amusements of all_ sorts, and self;ndulgerice generally, characterized the people, both clergy and laity, while the teeming multitudes wandered over the fields with no folds and *iO shepherds.
Out of tKe womb of this necessity, with the birth-agonies of a great heart moved by the Holy Ghost, Methodism came into being, a mission to the masses, the Church of the poor. Her distinctive theology involves only matters of experience, justification by faith alone, regeneration by the Holy Ghost without the intervention of water, or Priest or Bishop sanctification, and witness of the spirit.
Abel Stevens, the greatest historian of the Church, says: " Methodism, has reversed the usual policies of religious sects, who seek to sustain their spiritual life by their orthodoxy. She has sustained her orthodoxy by devoting her chief care to her spiritual life, and for more than half a century has had no serious outbreak of heresy, notwithstanding the masses of untrained minds gathered within her pale, and the gei eral hick of preparatory education among her clergy."
Now, then, I repeat with an added stress that Methodism, this child of Providence, embodies 'and holds forth a new, definite and distinguishing statement of Scriptural holiness. . Romanism and its progeny hold and teach that entire deliverance from the stain and guilt and power of sin comes only after death in purgatorial purifying.
Calvinism of every name refuses to allow heart-purity and holiness, except in articulo mortis.
Wesleyan Methodism^lone, in all the sisterhood of churches, claims it now. In 1766 John Wesley wrote to his brother Charles: " Insist every where on full salvation received now by faith. Press the instantaneous blessing." A heart-yearning after this high experience drew together in Christian sympathy and finally organized that band of godly men, by some called " Methodists," and by others in mockery " the Holy Club." These our fathers banded together as they said themselves, "seeking the power of godliness." They " hungered and thirsted after righteous ness." They sighed and cried to be cleansed from all sin, outward and inward, and to be " filled with all the fullness of God." They organized

HEART-PURITY.
class-meetings where they might open hearts one to another, and tell their conflicts and triumphs, their joys and sorrows, and thus mutually stimulate and assist. They met in foundries and workshops and in the open air to pray and sing and exhort. In love-feasts they told of their growth in grace, and of their yearnings after holiness of. heart and life. They were filled and ruled by one supreme overmastering desire, to be holy themselves and urge others to the same experience. They preached it, prayed for it, professed it, sang of it, illustrated it in their lives, and died testifying "the blood of Jesus Christ his Son cleanseth us from all sin." When these holy men crystalized into Church organization it was for experimental holiness as the grand result.
The vows of Church membership look to a final and total consecration. " Dost thou renounce the devil and all his works, the vain pomp and glory of the world with all covetous desires of the same, and the carnal desires of the flesh, so that thou wilt neither follow or be led by them ?
" Wilt thou obediently keep God's holy will and commandments, and walk in the same all the days of thy life ?"
Complete surrender was demanded at the very threshold of the Church. The purpose of your Church was announced to each applicant at the very beginning of his career. JTo'ne were invited to join who did not set out with a purpose to experience heart-purity and practice holy living. And so they formulated the '" General Rules of the United Societies" as their conception of Bible religion, and the directory of all true Methodists, affirming " all these we are taught of God to observe, even in his written word, which is the only rule and the sufficient rule both of our faith and practice. And all these we know his Spirit writes on truly awakened hearts. If there be any among us who observe them not, who habitually break any of them, let it be known unto them who watch over that soul-as they who must give account We will admonish him of the error of his ways; we will bear with him for a season ; but if he repent not he hath no more place among us; we have delivered our own souls.
When a ministry was to be called and set apart these spiritually minded fathers said : " How shall we try. those who profess to be .moved by the Holy Ghost to preach ?
Answer Let the following questions be asked : Do they know God as a pardoning God ? Have they the love of God abiding in them ? Do they desire nothing but God? And are they holy in all manner.of conversation ?"
When, after a sufficient trial, these licensed preachers came forward to be received into the Annual Conference, Mr. Wesley directed the fol lowing questions:

REASONS FOB URGING IT.
" Have you faith in Christ ? Are you going on to perfection ? Do you expect to be made perfect in love in this life ? Are you groaning after it ? Are you resolved to devote yourself wholly to God and his work ?"
The mind and purpose of Methodism are unmistakably uttered in these questions. Raised up as she was to " spread Scriptural holiness over these lands," she would receive and commission no preacher who was doubtful or indifferent on this subject. The representatives of a cause should be strong believers.
One year before he died John Wesley wrote to Dr. Clarke:
" Dear Adam: The account you send me of the continuance of the work of God in Jersey gives me great satisfaction. To retain the grace of God is much more than to gain it. And this should be strongly urged on all who have tasted of perfect love. If you can prove that any of our preachers or leaders, either directly or indirectly, speak against it, let him be a preacher or leader no longer. I doubt whether he should continue in the Society. Because he that could speak thus in our con gregation cannot be an honest man."
Let me reaffirm. Your Church is for holiness or for nothing. Take that out of your preaching and it is emasculated. Take it out of your living, and you have nothing left worth your time and effort. Outside of heart-purity received and enjoyed now, you hold to no tenet that is not held and taught by some other Church, and in many instances can be better urged by them. "To raise up a holy people" is our peculiar and exclusive mission.
This conviction seems to have been inwrought into the thought and conscience of our leaders from the beginning.
In 1768 John Wesley 'wrote to Charles: " I am at my wits end with regard to two things the Church andChristian perfection. Unless both you and I stand in the gap in good earnest, the Methodists will drop them both. Talking will not avail. We must do, or be borne away. Will you set shoulder to shoulder ? If so, think deeply upon the matter and tell me what can be done. Come on. Act the man and do your utmost. Peace be unto you and yours. Adieu!"
Again he says: " Let all our preachers make a point of preaching perfection to believers constantly, strongly, explicity. I doubt not we are not explicit enough in speaking on full sanctification, either in public or private. I am afraid Christian perfection will be forgotten. A general faintness in this respect has fallen on the whole kingdom. Sometimes I seem almost weary of striving against the stream of both preachers and
people."

HEART-PURITY.
Dr. Adam Clarke says: " If the Methodists give up preaching entire sanctification they will HOOD lose their glory. This fits them to appear before God; and thorough preparation for eternal life is what I plead for, pray for, and heartily recommend to alUtrue believers under the name of Christian perfection. Let all those who retain the apostolic doctrine, that" the blood of Jesus Christ cleanseth from all sin," press every believer to go on to perfection and expect to be saved while here below, unto the fullness of the blessing of the gospel of Christ." Bishop Asbury makes this entry in his journal during a season of sickness: " I have found by secret search that I have not preached sanctification as I should have done. If I am restored, this shall be my theme more pointedly than ever, God being my helper." Again he says: " I am divinely impressed with a charge to preach sanetification in every sermon." Bishop McKendree wrote to the eloquent Summerfield : . " But superior to all these I trust you will ever keep in view in all your ministrations the great design which we believe God intended to accomplish in the world in making us ' a people that were not a people.' I mean the knowledge not of a free and a present, but also a full sal vation : In other words, a salvation.from all ski unto all holiness. Insist much on this; build up the churches herein, and proclaim aloud that ' without holiness no man shall see the Lord.' Under the guidance ol the spirit of holiness, this doctrine will be acknowledged of God: signs will follow them that believe, and press after this uttermost salvation, and our people will bear the mark of their high calling, become a holy nation, a peculiar people." Let me say, furthermore, that in addition to these individual utter ances, the highest and most authoritative councils of the Church have, at various periods, sent forth the most unequivocal and emphatic deliver ances. In 1824 the Bishops of the Church, in their quadrennial address to the General Conference, said: " Never was there a period more momen tously interesting to our Church than the present. Do we, as preachers, feel the same child-like spirit which so eminently distinguished our first ministers ? Do we come to the people in the fullness of the blessing of the gospel of peace ? It is not enough merely to preach the gospel from a full heart, and preach it, too, in demonstration of the Spirit and of power. Above all, do we insist on the present witness of the Spirit and entire sanctification through faith in Christ. Are we striving by faith and obedience to elevate our hearts and lives to the standard of gospel

REASONS FOR URGING IT.
holiness? or are we wishing to have the standard lowered to our unsanctified natures? In short, are we contented to have the doctrine of Chris tian holiness an article of our creed only, without becoming experiment ally and practically acquainted with it ? Are we pressing after it as the prize of Our high calling in Christ Jesus? If Methodists give up the doctrine of entire sanctification, or suffer it to become a dead letter, we are a fallen people. It is this that lays the axe to the root of the antinomian tree in all its forms and degrees of growth; it is this that inflames and diffuses life, rouses to action, prompts to perseverance and urges the soul forward to every holy exercise, and .every useful work. If the Methodists lose sight of this doctrine they will fall by their own weight. Their success' in gaining members will be the cause of their dissolution. Holiness is the main cord that binds us together. Relax this and you loosen the whole system. This will appear more evident if we call tc mind the original design of Methodism. It was to raise up and pre serve a holy people. This was the principal object which Mr. Wesley. who, under God, was the great founder of our order, had in view, To this end all the doctrines believed and preached by the Methodists tend. Who ever supposed, or who that is acquainted with the case can suppose it was designed, in any of its parts to secure the applause and popularity of the world, or a numerical increase of worldly or impenitent men. Is there any provision made for the aggrandizement of our minis ters or the worldly mindedness of our members? None whatever!"
To this address are fixed the names of Bishops McKendree, Hedding, Soule, George and Eoberts.
The General Conference of 1832 issued a pastoral address to the Church, of which this is part: " When we speak of holiness we mean that state in which God is loved with all the heart and served with all power. This, as Methodists, we have said, is the privilege of the Chris tian in this life. And we have further said that this privilege may be secured instantaneously by an act of faith, as justification is.
" Why, then, have we so few living witnesses that the blood of Jesua Christ cleanseth from all sin ? Among primitive Methodists the experi ence 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. la it not time in this matter to return to first principles ? Is it not time that we throw off the 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 experi ences of this character, as they now are with those which tell of justifica-

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tion and tbe new birth. And when this shafll come to pass we may expect a corresponding increase of Christian enjoyment, and in the force of religious influence we shall exert over others."
The Centennial Conference of American Methodism, which met in Baltimore in 1884, reaffirmed the faith of the Church in all its branches:
" We remind you brethren that the mission of Methodism is to promote holiness. This end and aim enters into all our organic life. Holiness is the fullness of life, the crown of the soul, the joy and strength of the Church.
" It is not a sentiment or an emotion, but a principle inwrought in the heart, the culmination of God's work in us followed bya consecrated life. In all the borders of Methodism this doctrine is preached and the experi ence of sanctification is urged. We beseech you, brethren, stand by your standards on this subject. Our founder rightly interpreted the mind of the spirit, and gave us the truth as it is in Jesus. Let us not turn from them to follow strange lights, but rather let us believe their testimony, follow their example, and seek purity of heart by faith in the cleansing blood, and then in the steady line of consecrated living go^on to perfection." ' Now, then, in this extended review we find the central purpose and inspiration of your Church. Methodism is primitive Christianity revived. It is "Christ in you, the hope of glory: whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus."
Mr. Wesley and the men of his times grasped this vision and were lifted put of themselves up to fellowship with St. Paul, when he said: " For whether we be beside ourselves, it is to God; or whether we be sober, it is for your cause; for the love of Christ constraineth us." Herein then is our defence. We preach heart-purity and Christian per fection, because for this purpose God has raised us up, and on this mission has he sent us forth. Silence would be sin.
An inference of some weight follows now. This Church of ours is no temporary provision ; she has a mission for all time and all people. Her rapid growth; her signal triumphs over opposition ; her preeminent a,daptaticn to human society ; and most of all, the marked presence and favor of God in her past brilliant history, make it very clear that she was designed for the whole earth and for all time.
But now mark. If this conclusion be correct, then in the preser vation of her distinguishing peculiarities is to be found the single condi tion of her perpetuity. In other words, if God called Methodism into being for the single purpose of preaching and practicing holiness, we most do that at the peril of his displeasure and abandonment. We have

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no latitude of choice. We are shut up to our one mission. We must fulfill the purpose of our being, or pass away. Other churches may live and prosper with different inspirations, because raised up for different enda, but Methodists must be child-like and consecrated and pure, or die-
I have sought the Scriptures diligently for a clear and faithful proto type of Wesleyan Methodism, and I find it accurately drawn out in thj character and career of Samson. Study that wonderful life with youv
own church in mind. All the mystery and darkness connected with Samson find their
explanation in the Nazaritish vow under which he was born. It vf&a that vow .that called him into being;- it was that which pointed th., course his life should take and urged him forward; it was that whicb segregated him from all other men, and his work from all other work; it was that which limited and controlled him, and shut him up to God and his work. Adherence to that vow, and compliance, literal and implicit with all its points, was the inexorable condition 'of success. In his physical constitution, Samson was doubtless small and weak, and his bodily presence contemptible. His enemies never feared him, but ever pursued him, confident 'they could hold and destroy him. Indeed the Scripture, "out of weakness was made strong," is positive assurance that God chose one of his weakest servants to perform miracles of strength. Why not? If he be the Lord's chosen one, then the instru ment is nothing. It was the arm Omnipotent that used him. " This treasure we have in earthen vessels, that the excellency of the power
may be of God and not of us." But weak as Samson was, so long as he with single eye observed, and
kept the vow of his consecration, he was irresistible we might say almighty. But no sooner did he forget that vow, and turn away to other following no sooner did his mind become divided, and he began to live for other ends than those appointed him, than the Lord left him> and with him departed influence and power and glory.
So God has a special work for Wesleyan Methodism. A vow ot consecration, as definite and unalterable as Samson's Nazaritish vow, is on her, which differences her from all other churches and people, and devotes her to her peculiar and exclusive work. Our power and glory will be found to follow a faithful execution of this vow.
Methodists started out to be " a peculiar people." In their creed and conduct they were to antagonize all forms of error and vice. In their daily living they were to be exemplary, separate and conspicuously free from worldly love and following. ".Holiness to the Lord" was their motto, and salvation to the uttermost their theme. Always and every-

HEART-PURITY.
where they -were to be pronounced, clearly defined, unequivocal on this subject.
Now, we insist that what the Church started out to be and do, she should continue to the end. Most assuredly, then, 'in her early spirit and methods we are to find the model and type of what she should ever be. The teaching of the early fathers should be our guide to-day. Their aim should be our aim, and their inspiration should be ours.
How fearful now this conclusion ! If the Methodist Church fail to accomplish her given work in her own appointed way, and begin to catch the spirit of the world, and formal churches around her, then there is no further use for her. Her mission is at an end, and God will raise up some other to take the place and do her work. The history of the past bas demonstrated that God can easier raise up a new church than revive a dead one.
Excuse this added thought. If worldliness creep into a Church, and a decline of numbers and prestige occur, how natural to overlook the real remedy and resort to popular human expedients ? I have known Churches under such conditions build a fine house or refit an old one, rent the pews, improve the music, change the pastor, so as to popularize the pulpit. But these are only palliatives that may or may not abate the symptoms. The disease is not reached, and without heroic treatment the patient will die.
Common sense and Scripture both point to one course return to first principles. Tbe ship is off her course. There is danger. Sbe must be brought back or perish on unknown reefs.
" Stand ye in the ways and see, and ask for tbe old paths, where is the good way, and walk therein, and ye shall find rest for your souls."
A few words now to you, my brethren, assembled here for the promo tion of the experience of heart-purity.
Satan hates nothing as he does holiness. It exposes his own depravity, and antagonizes his heartless and malignant schemes. He scruples at no means to oppose it. It must be overthrown and defeated at all cost. A favorite device is misrepresentation and perversion. He has succeeded in some instances in seducing the sanctified, and they have fallen -away, and " the last state of that man is worse than the first." What a parade he makes of such, and how their fall is used to. disparage heart-purity. One of his favorite methods is to send forth his own chosen missionaries to preach holiness. If he can' only be allowed to represent purity he \vill surely, by ridicule and burlesque and extravagance, make it disgust ing in the eyes of all. Nothing so 'shocks the public taste as a high and loud profession of sanctity, coupled with inconsistency and fanaticism and a headlong fiery spirit. These emissaries of the pit have done us

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incalculable harm. They have turned good people away from us, and made timid ones afraid to associate with us, and have put the precious doctrine of heart-purity under suspicion if not under ban. We pro test to-day againt them all. We are not responsible for them. If men and women have gone through the land, self-appointed and self-seeking, preaching for gain, bad tempered, and in some instances openly immoral, in heaven's name we beg, do not hold Methodism or Christianity respon sible for it. Do not reject purity because it is counterfeited. If in the run of the ages one heart has been cleansed and kept, the truth is estab lished, though ten thousand may misrepresent it.
But, brethren, how careful we should be. While a counterfeit only proves there is a genuine coin, men are prone to scrutinize and sus pect religious profession. We are ever passing under the eye of the world's criticism. They watch our words and spirit aud actions. Con demn our creed as they may, they expect more of us than they did before we believed and entered in. A fault found in us is inexcusable. An inconsistency is made a reason for rejecting the whole doctrine.
We cannot object to the test. We are " witnesses." Only let us be careful that there be no conflict in our testimony.
Be loving, brethren. Nothing wins like love. It is irresistible. Remember our Lord's words: " Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you. That ye may be the children of your Father wb.jch is in heaven ; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye ? Do not even the publicans the. same? And if ye salute your brethren only, what do ye more than others ? Do not even the publicans so ? Be y<*. therefore perfect even as your Father which is in heaven is perfect."
Again, be patient with those wh reject your doctrine and ridicule ycur experience. There be many precious brethren in the Lord who do ' not see heart-purity as an experience, as we do. Sometimes they grow impatient with us because they see no good in our associations and special meetings. How -much we need a baptism of patience to love those who do not agree with us, and bear the opposition of those who condemn us. We do only need to recur to our own experience and practice in all the years we wandered in the wilderness of doubt and unbelief and rejection on the subject, to make us forbearing and tender with them. Let us live down the severest criticism, and show by our gentleness and patience and love the reality of our profession. " Be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous; not

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rendering evil for evil, or railing for railing; but contrariwise blessing; knowing that ye are thereunto called, that ye should .inherit a blessing."
May I now touch lovingly a delicate matter? Heart-purity implies the death of self. Ego retires. The emptied heart is filled with the Holy Ghost, and ruled and guided by him. Oh how important that we speak the right word at the right time and in the right way. "Walk in wisdom toward them that are without, redeeming the time. Let your speech be always with grace seasoned with salt, that ye may know how ye ought to answer every man." - In Mr. YTesley's journal I find the following:
" Question--Does not the harshly preaching perfection tend to bring believers into bondage, or slavish fear ?
" Answer--It does Therefore we should place it in the most amiable light, so that it may excite only hope, and joy, and desire."
The same is true in the relation of Christian experience. In the rap ture of deliverance from sin, and in the transport of joy and love to Christ for what he has done for us, we may sometime speak extrava gantly.' Untrained ears may be offended at what to them sounds irrev erent and familiar. Our strong declarations and confident assurance sometimes grate harshly upon timid believers, and seem boastful and selfasserting.
Brethren, by all means let us magnify the Lord who saves us by his grace. " Let nothing be done through strife or vain-glory; but in lowli ness of-mind let each esteem other better than themselves. Let this mind be in y.ou which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." " If any man offend not in word, the same is a perfect man."
To one and all let me make this final appeal for unity and love. If any heart has been sanctified after it was justified, surely nothing haughty or arrogant can dwell therein. It would be unpardonable for that cleansed one to feel " I am holier than thou." No stronger proof of delusion could be offered. Saved himself, he can only yearn with broth erly desire to assist in saving others. Delivered from sin, he is now the servant of all. St. Paul claimed that he was " the least of the apos tles and not meet to be called an apostle." And again: " Unto me, who am less than the least of all saints, is this grace given." As we rise in Christian experience, we sink out of self, and are brought closer to every lover of the Lord.
And, then, if I speak to-day to any brother who claims that he was

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cleansed when he was converted, I know he will be patient and generous towards those of us who were not. There be some who hold and teach that God never does an imperfect work, and that when they were par doned and regenerated they were also -sanctified. To all such, dear brethren, we appeal to-day for charity. Heart-purity we must have. "Without it, we are fearfully convicted none of us shall see the Lord. We know, also, by a mortifying experience tha't we were not purified when we were pardoned. These many years have been years of advance and retreat, success and failure, victory and defeat. The old man 'of the heart, which Mr. Wesley termed " inbred sin," lingered in us after our conver sion. What wrestlings we have had! Now, brethren, we must be holy, and there is no hope for us, except as Mr. Wesley and our Bishops say, "men are justified before they are sanctified." Converted but consciously not sanctified, how can we reach your blessed attainment if not by another and subsequent work of cleansing ? For this we reach up, and pray and believe. Encourage us, brethren. Having reached it yourselves, we know you cannot be unconcerned for us who in conversion did not. Some have found it by a second work. For these we give thanks, and we are assured you rejoice with us.
My precious brethren, let us cease our wrangling over minor and insig nificant points and join hands in a high purpose henceforth to love the Lord our God with all our heart, and with all our soul, and with all our mind, and our neighbor as ourselves.