How We Can Attain a Holy Life (Rewritten)

In our previous post, we explored an important idea: the deepest and most meaningful expressions of spiritual life — those moments when the barriers between God and the human soul seem to fall away — are inseparably linked to holiness of heart. If that’s true, then the next natural question is an urgent one: How do we actually become holy?

How do we move from weak faith to confident faith, from inconsistent love to a love that is whole and mature? How do we experience what Scripture often calls entire sanctification?

In response, we suggest that three essential elements are involved—always in partnership with the work of the Holy Spirit. Without these, holiness will remain more of a theory than a lived reality.

Confession and the Decietfulness of Sin

It is proper... to confess our sins, because there may be sins in us, and not merely those which result from infirmity and are involuntary, which are seen by the omniscient eye of God, but which may not be obvious to ourselves. We have no doubt that, as a general thing, we may rely upon our consciousness in confirmation of the great fact of perfection in love. Certainly it is a reasonable idea, that, as a general thing, a man may know in himself or in his own consciousness, whether he loves God or not; and whether he loves him with his whole heart or not. At the same time there may occasionally be cases, in which he is left in some degree of doubt. He may through the influence of some sudden temptation, be driven so closely upon the line which separates rectitude from sin, that it is almost impossible for him to tell whether he has kept within it. The Scriptures also recognize the great deceitfulness of the human heart. Who, then, is able, either on philosophical or scripture principles, to assert, absolutely and unconditionally, that he has been free from sin, at least for any great length of time? We may, therefore, with great propriety, even if there were no other reason but this, ask the forgiveness of our trespasses, of our sins, or of whatever God sees amiss in us. And it is unquestionably our duty so to do.

We may add here, that it is generally, and perhaps we may say, universally the case that those, who give good evidence of being in that state which we variously describe as assurance of faith and as perfect love, and which involves the possession of the blessing of present sanctification, speak of their state in a qualified, rather than in an absolute manner. In other words, they generally express themselves, (and it is exceedingly proper that they should do so,) merely as if they hoped or had reason to hope that they had experienced this great blessing, and were kept free from voluntary and known sin. Such a mode of expression seems to be unobjectionable; it is consistent with confession, and corresponds to the precise state of the case.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 2, Chapter 16.

Palmer: The Professor and His Wife

 Guest blog by Phoebe W. Palmer (1807-1874) — from a letter to Timothy Merritt, editor of the Guide to Christian Perfection:

And now let me give you matter for special thanksgiving, by referring to one of the witnesses, who gave in a delightful testimony of the power of our Lord and Savior to "wash and keep us clean." She is the wife of Prof. Upham, and for several months has been enjoying the witness, that the blood of Jesus cleanseth. Her experience is remarkably clear and instructive. It furnishes further assurance of the utility of meetings for testimony on the subject of holiness. This lady, as she has since told me, found herself under rather unlooked-for circumstances at a Methodist meeting, and, from a little maid in Israel, heard an unsophisticated testimony of the power of Christ to save from all sin. The testimony was from one who could say, "We speak that we do know, and testify that we have seen." Had the learned disquisitions of a theologian been brought to bear thus unexpectedly upon her mind, however truthful his position had been, Mrs. Upham, not unacquainted with theological warfare, might have been better prepared for resistance; but truth, unfettered by adornment, with the sharpness of the two-edged sword, penetrated her heart, and she left the place deeply conscious that a further work must be wrought in her heart before she could stand perfect and complete in all the will of God.

Conceiving that what she had heard was Bible truth, she set herself, as far as circumstances would permit, to searching the Scriptures, in order to assure her heart before God whether she might indeed expect salvation from all sin in this life; not for a moment doubting but that, if such were her privilege, the Lord would make it known to her through his word and bring her into the enjoyment of that state. For weeks she continued in this employ; while clearer light with every day shone upon the word, leading her to the Lamb of God which taketh away the sins of the world. While passing through this process, her husband often pleasantly inquired, "Well, wife, how comes on Christian perfection now?" and as her confidence from her Biblical investigations gathered strength, she daily expressed her belief, her increasing belief, in the doctrine, until, with a full heart, and with her eye upon the word of God, she exclaimed, "O, husband, IT IS ALL HERE," As intimated, it was only for her to be assured that the Scriptures presented it as her privilege to be saved from all sin in this life, in order to enter upon the enjoyment of this blessed state. I think she said to me that she never thought of doubting, the faithfulness of God in fulfilling his promises at once to her, so soon as her faith was settled scripturally, as a preparation on her own part for this reliance. According to her faith it was done unto her. She no sooner found the doctrine in the Bible than she at once received the blessing in her heart.

But this is not all: I have something to relate relative to her distinguished husband, which will raise the note of praise yet higher. Ever since Mrs. Upham's mind became interested on the subject of holiness, he had been in an inquiring state. On the 24th of December, Mrs. Upham came to the Tuesday meeting, which she very much enjoyed. She afterward expressed a wish that her husband might be permitted to attend, during his visit to this city, which was of course acceded to.

On the intervening Thursday, Prof. and Mrs. Upham, with some other Christian friends, supped at sister Lankford's. It was truly a pious visit; and the interview I shall never forget. During the evening the Professor asked very many questions, involving some nice points, most evidently with the single aim to elicit light on the doctrine and experience of holiness. The enlightening and hallowing influences of the Holy Spirit seemed to be very present, both with the questioner and the questioned; and when, at the close of the lengthy interview, he was called upon to pray, in defiance of former prejudices in reference to females exercising before men, he called upon the female friend whom he had questioned during the evening to pray. She had heard of his views on this point, and the cross was heavy; but she saw that, in order to carry out the principles of holiness, no other way remained, and she led in prayer.

After her return home, until about midnight, she continued to plead for him with groanings unutterable. Her mind seemed to take within its comprehensive range how the entire sanctification of such mental energies as the Lord had bestowed upon him might promote the cause of holiness, when wholly enlisted. And she well knew that it was not possible for any one to live in the enjoyment of the blessing of sanctification, without feeling it as a consuming fire shut up in the bones, enlisting all the powers of body and mind in its promotion and with desires inexpressibly intense: did she long that an understanding acknowledged to be so clear in philosophical truth, might concentrate its energies in presenting to the world the principles of holiness; for well did she know that the more closely it was examined, the brighter it would shine. If time would permit I should love to tell you how Satan tried to withstand her, for it was a season of wrestling with principalities and powers, never to be forgotten; but I may not extend my communication on this point, further than to record a most solemn vow, which was uttered in this hour of extremity. "If thou wilt do this," said she, in her importunity, "I will, through thy grace, be more truly 'instant in season and out of season,' in urging the subject of holiness on persons of this description, and will henceforth regard the granting of this, my desire, as a special subject of praise through time and eternity." The high and holy One at that moment condescended to assure her heart, that her prayer had in truth come up in remembrance before him. Had a voice from the highest heavens fallen upon her ear, saying, "Thy prayer has been heard, and thy vow shall be in perpetual remembrance before God, the desire of thy heart shall be granted;" she could not have been more confirmed in the persuasion that she should have the thing she had desired of God. Yet, though so fully assured that it should be granted, the bestowment was in prospective, and she retired to her couch so burdened for the bringing forth of her desire, that the whole night was spent in strugglings for deliverance; even when the bodily powers had yielded to broken slumbers, the spirit remained conscious in its unutterable groanings. Before morning dawned she was again in the attitude of a suppliant, and in her earnest implorings she said, "Let it be now, that he may have such perceptions of the way of faith, of its simplicity and power, as he never before had any conception of." It was suggested, "He is probably asleep, and it is inconsistent to ask that he may be so signally blessed just now, when his mind may not be in a state to receive the blessing." The response of her heart was, that whether he was now waking or sleeping, his spirit was doubtless in a state of preparation; for the power of the Holy Ghost, which had been operating on her heart, as if it were almost apart from herself, must have influenced his heart simultaneously, and still she cried, "Let it be just now." As ever, her heart fled to the blessed WORD for a foundation upon which to rest her faith, when yet again, as in former emergencies, she was enabled to say, "And this is the confidence that I have in thee, that if I ask anything according to thy will thou hearest me, and if I know that thou hearest me, whatsoever I ask, I know that I have the petition that I desire of thee." She laid hold, and kept steadfast hold on the promise implied in this wonderful portion of the word, and now began to say, "I have the petition I desired of thee," and prayer was turned to thanksgivings to God for the reception of the thing desired. Many temptations had she during that day to give up a faith which the enemy suggested was so venturesome. Hour after hour she waited the expected arrival of Professor Upham to announce the victory of faith, and as the moments succeeded each other, without bringing any sensible assurance of the effect of her faith in his behalf, the trial became more severe. She well knew that the blessing could not be enjoyed without exerting upon the mind a pervading and all-controlling influence, and "if you had not believed in vain," said the deceiver, "the object of your faith and prayers would have been moved to hasten to you with the confession of how great things the Lord had done for him." But the whole of that day passed, and it was not until near the close of another that she again saw Professor Upham. The struggle which was endured in holding fast her confidence, two or three hours previous to seeing him, can never be forgotten. It was, indeed, terrible, but grace empowered her to endure. On seeing her the professor said, "At about such an hour yesterday morning I received such clear views of faith, of its simplicity and power, as I never before had a conception of. It was the full assurance of faith."

The hour named was precisely the time the sister had claimed the blessing for him, and he also stated, that, during the hours of the night preceding this transition, his spirit had been under an unusual influence, and in wakefulness had been progressing toward that point of light and power upon which it had now entered. "O," said he, with intense ardor, "faith hath power in it." He since delights in calling the state of blessedness upon which he has entered, "HOLINESS." Since his return home we have received a letter from him filled with assurances of his identity with the blessed theme of full salvation. He says, "On this point, namely, whether I love God fully, entirely, I can say, with the devoted Mrs. Rogers, Satan has ceased to tempt me and my soul is entirely at rest. If I am not mistaken, (and how can I be mistaken, when I have a consciousness of it as deep and as distinct as of my own existence?) my soul has panted after God until it has found him, and has entered into the inner sanctuary of the divine love." Relative to promoting the cause of holiness, he observes, "I feel as if I had nothing else to live for. I consider myself consecrated and pledged for ever." I have thought that some profitable communications for the "Guide" might be expected from either Professor Upham or his gifted lady. Such talents, consecrated and pledged to the promotion of holiness, may surely be expected, through the blessing of God, to tell advantageously on the cause; but I well know that brother Merritt truly feels that it is "not by might, nor by power, but by my Spirit, saith the Lord."

— edited from Faith and Its Effects (1848) XXVIII.

EDITOR'S NOTE: This is taken from a letter addressed to Timothy Merritt (identified as "Rev. T_____ M_____), the original editor of the Guide to Christian Perfection (later the Guide to Holiness). I have supplied the names — though I am a bit less sure of the identity of "sister L_____" as Sarah Lankford (1806-1896) than I am of the others. Upham's own account of his spiritual journey — and the influence of the Methodists on him — differs a bit, and can be found here: The Testimony of Prof. T. C. Upham. 

How to Grow in Holiness

Some persons may admit the fact of growth in holiness after the experience of full sanctification, and still be in some degree of perplexity as to the manner of it. We proceed, therefore, ...without promising to remove this perplexity altogether, to enter into some explanations upon this topic.

Evangelical holiness, it will be recollected, is nothing more nor less than perfect love. Love is based, in part, upon knowledge, and is necessarily based upon it.  It is entirely evident, that we can never love an object of which we have no knowledge; and it is equally so, that, in proportion as our knowledge extends, we have a wider intellectual basis for the action of this principle. And accordingly every new manifestation of God's character, every new exhibition of his attributes, every additional development of his providences, will furnish new occasions for accessions of love. It is the privilege, therefore, of a person perfected in love, and consequently a holy person, to increase in holiness in exact proportion with his increase in knowledge.

Christlikeness

"Therefore, if any man be in Christ, he is a new creature. Old things are passed away. Behold, all things are become new." 2 Cor. 5:17.

"For even hereunto were ye called; because Christ also suffered for us, leaving us an EXAMPLE, that ye should follow his steps." 1 Pet. 2:21.

The old life perishes, in order that there may be a new creation in Christ. The deformity of the ancient nature passes away, and the image of Christ in the soul takes its place. And we can try and be assured of the truth of the resurrection from the death of sin, only by its likeness to the life of the Savior. It is a matter of great gratitude, therefore, that the Gospel not only delineates holiness, which is but another name for the true inward life, by means of abstract statements; but represents it visibly and sensibly in the beautiful mirror of the Savior's personal history. This is a mirror, which it is necessary for every Christian, and especially for those who are earnestly seeking the entire sanctification of the heart, to contemplate prayerfully and unceasingly. The more we study the life of Christ, if we do it with a consecrated and prayerful spirit, the more it is reasonable to suppose we shall be like him. And in proportion as we bear his likeness, will those various imperfections and inconsistencies, which often mar the lives of his followers, disappear.

— edited from The Interior or Hidden Life (2nd edition 1844) Part 2, Chapter 13.

Justification and Sanctification Distinguished (Part 3)

We propose to delay a few moments for the purpose of considering the relation between Sanctification and Justification. 

The distinction is evidently made in the Scriptures. The passages of Scripture where it is clearly recognized are so numerous, and so familiar to attentive readers of the Bible, that it seems to be hardly necessary to quote them at any great length. — "And the very God of peace," says the apostle, I Thess. v.  23, "sanctify you wholly; and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ." And again, 8 Cor. vii. 1, "Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."  It  is very evident from the general tenor of the apostle's communications to them, that these exhortations were addressed to those whom he regarded, and had reason to regard, as justified persons. He felt, nevertheless, although they were justified, although their past sins were blotted out, that there was much remaining to be done in the matter of their present and prospective sanctification. Hence his exhortations to preserve their bodies blameless, to cleanse themselves, and to perfect holiness in the fear of God; which would have been unnecessary, if he had considered the work of sanctification as absolutely and necessarily involved in that of justification. There are, also, a number of passages, different in their import from those which have been particularly referred to, which seem to involve the distinction in question. Those, in which persons are spoken of as disciples or believers, but without having received the gift of the Holy Ghost, such as John 7. 39, Acts, 8. 15-17 Acts 19. 1, 2.

The distinction, which is made in the Scriptures between the two, is regarded so obvious and incontrovertible by most writers, that it has naturally passed, as an established truth, into treatises on theology. It is also recognized almost constantly in sermons, and in religious exhortations and conversation. There is, perhaps, as much unanimity among religious men on this subject as on almost any subject of theological inquiry. And the attempt to confound justification and sanctification together, which has been made from time to time, would necessarily tend, if it were successful, to perplex and confuse the established forms of speech among men, as well as the authorized and scriptural modes of religious thought.

Although these two states of religious experience are distinct from each other, they nevertheless may be regarded as having something in common, which establishes an intimate relationship between them. This fact has already been alluded to. In both cases, in sanctification as well as in justification, we ultimately receive every thing from Christ. And we are obliged, also, in both cases, to receive it in that meek and submissive spirit which recognizes our own unworthiness and nothingness. Every thing is received, also, through the same channel, viz., by faith. We may say, further, that there can be no such thing as sanctification without antecedent justification. The latter may be considered as the commencement or first coming of that hidden life in the soul, which is completed in the former. We are not to suppose, however, because there are some things common to justification and sanctification, and because they are in some respects closely related, that they are, therefore, the same thing. This would be a very unsafe mode of argument. There are some things common to memory and reasoning, and yet memory and reasoning are distinct. There are some things common to reasoning and imagination, and yet there can be no doubt that they are very  dis­tinct departments of the mind. There is a close connection between liberty and power; for instance, where there is no power there can be no liberty; yet they ought not to be confounded together. There are some things common to faith and love, or which connect them together in some way, (such as that they are both the gift of God, and that faith acts by love,) and yet all agree that they cannot be considered as identical; and thus justification and sanctification, although they are closely connected, are nevertheless two things, and the distinction between them is a very important one.

Let us, therefore, who humbly hope that we are justified by the blood of Christ, seek also to be sanctified. Let it not be sufficient for us that our sins have been forgiven; but let us strive to gain the victory over sin, and to exclude it from the heart in all future time. Well may we exclaim, in the gratitude of our hearts, praise be for that grace which sanctifies, as well as for that which justifies; for that which keeps the heart clean in time to come, as well as for that which washes away the stains of the past.  It is holiness which adds its highest value and its transcendent beauty to forgiveness.

"O for a heart to praise my God,

A heart from sin set free!

A heart that alway feels thy blood,

So freely spilt for me.

A heart in every thought renewed,

And full of love divine;

Perfect and right, and pure and good

A copy, Lord, of thine."

— The Interior or Hidden Life (1844), Part 2, Chapter 1.

Justification and Sanctification Distinguished (Part 2)

We propose to delay a few moments for the purpose of considering the relation between Sanctification and Justification.

There is... a distinction when the matter is considered in reference to Christ. Christ is our justification, considered as hanging upon the cross, and enduring the penalty of the law for us. In other words, Christ is our justification by standing in our stead, and by receiving in his own person the stripes and chastisement, by which those who have sinned are healed. Christ is our sanctification, (that is, the cause or ground of our sanctification,) considered as operating and living in us by the present and efficacious influences of the Holy Spirit, which he has purchased by his blood. In both cases, Christ is the ground or efficacious cause of the result; and in both cases, also, there is something done inwardly as well as outwardly. But it is nevertheless true, that in justification the work, which is done. is done in a peculiar sense exteriorly, or FOR men; while the work of sanctification is done, in an equally peculiar and emphatic sense, interiorly, or  WITHIN  them.

Another mark of distinction is, that sanctification is regarded, and very properly regarded, as an evidence of justification. They have not only the relation of antecedence and sequence in the order of time, but the additional and incidental relation of fact and evidence.  In other words, the sanctification of a person holds the relation of evidence or proof to the alleged fact of his being justified. That there is good foundation for this view, additional to its innate reasonableness, seems to be evident from the repeated instructions of the Savior, that men are known by their fruits. And certainly, we may most reasonably expect, that he, who has been justified, will aim to bear the fruits of a holy life. Having been instructed by the Holy Spirit in the nature and tendencies of sin, and having found in the Gospel that redemption which he could find no where else, how is it possible that he should again sin against God? Hence it is that he seeks for sanctifying grace, and endeavors to purify himself from every form of iniquity. And it is a matter of common and agreed opinion, that he, who is careless in respect to sanctification, has no satisfactory evidence that he is truly justified.

Justification, when it has taken effect, is a thing which is done or completed; at least in such a sense as to exclude the idea of its being a progressive work. As we have already stated, it looks only to the past; but in its relation to the past it is complete. The result of its application, in any given case, is, that the multiplied sins, which have been committed in former times, are blotted out. If we sin at the  present moment, and justification is immediately applied, it is still true, that the sin, in the order of nature and in reference to the time of justification, however closely the justification may follow the sinful act, is a past sin. Justification must necessarily be subsequent, and consequently the sin, relatively to the time of justification, must necessarily be past, even in those cases in which, in common parlance, we speak of the sin as a present  sin. The work of justification, therefore, when it has once taken place, is a thing complete in itself, and is not in its own nature susceptible of progress, although it  may be necessary to have it repeated in every succeeding moment.

Sanctification, on the other hand, is a thing which is indwelling, permanent, and always progressive.  It is not only progressive, until all the evils of the heart are subdued, but even when it is in some degree complete, so much so as to occupy the whole extent of our being, and to substitute in the heart everywhere good for evil, it is still progressive in DEGREE. So that in those cases where we speak of sanctification as entire, it is still true that its entireness is not such as to exclude progress. There will never be a period, either in time or eternity, when there may not be an increase of holy love.

— The Interior or Hidden Life (1844) Part 2, Chapter 1.

Justification and Sanctification Distinguished (Part 1)

We propose to delay a few moments for the purpose of considering the relation between Sanctification and Justification.

Among other grounds of distinction between the two, it may be remarked that justification, while it does not exclude the present, has special reference to the past, and does not appear to have that prospective bearing which sanctification has. Sanctification, on the contrary, starting on the basis of justification, and regarding the past as cancelled and settled in the justificatory application of the Atonement, has practically an exclusive reference to the present and future.  Justification inquires, How shall the sin which is past be forgiven? Sanctification inquires, How shall we be kept from sin in time to come? Considered, therefore, in their relation to time, there is good reason for saying that they ought not to be confounded together.

Another mark of difference is this. Justification, in its result upon individuals, removes the condemnatory power or guilt of sin; while sanctification removes the power of sin itself.  He, who is justified, no longer stands in a state of condemnation, in relation to all those past sins, from which he is justified; but he that is sanctified, just in proportion that he is so, is freed from the influence of that which brings condemnation, viz. sin itself. Or the distinction may be concisely expressed in other terms, amounting essentially to the same thing, as follows. The object of justification, considered in reference to the, law, is to free us from condemnation. The object of sanctification, considered in reference to the law, is to secure conformity to it.

Justification and sanctification are distinct, also, when considered in the order in which they present themselves, as subjects of thought and interest, to the human mind. It is very obvious that, in the first instance, they present themselves consecutively and separately, and not simultaneously and identically. It is not the first cry of the sinner, that he may be sanctified, but  that  he may be forgiven. It is his past sins which stare him in the face. It is his past sins which must be washed away. And until this is done, and at the feet of Jesus he has received the remission of his transgressions, he has no other desire, no other thought. But  when he has experienced a release from the bitter memory of the past, and has felt the rising hope of forgiveness, and not till then, is his mind occupied with the distinct subject of the reality, the obligation, and the blessedness of a holy heart, in all time to come.

— The Interior or Hidden Life (1844), Part 2, Chapter 1.

What is Perfect Love?

If the doctrine, which is variously termed sanctification, evangelical holiness, and evangelical or christian perfection, be true, or if the related and equivalent doctrine, which is denominated assurance of faith, be true, then it will follow, that it is our duty and privilege, even in the present life, to realize in our own souls the fulfillment of that great command, "Thou shalt love the Lord thy God with all thy heart," In other words, it is our duty and privilege to possess what may properly be called "perfect love." Accordingly it becomes a very important and interesting inquiry, When can our love properly be said to be perfect?

Perfection of love implies the removal or extinction of all selfishness. In other words, perfect love is always PURE love. We may probably conceive of love, which is pure in its nature; but is deficient, and therefore not perfect in its degree or intensity. But we cannot conceive of love which is acceptable to God, and is perfect in degree, which has any intermixture of selfishness.

Perfection of love is necessarily relative to the capacity of the subject of it. In other words, what would be perfection of love in one would not be in another, whose capacity of loving is greater. That precise amount or degree of love in man, which would be characterized as perfect in consequence of being all his capacity could render, would be imperfect in an angel or other being of greater capacity.

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 17.

Prayers for Sanctification Answered

On Sabbath evening, the 2d of February, I was greatly afflicted in mind; tossed to and fro as in a, tempest; and it, seemed to me that I could not easily stand where I was, but must either advance or retreat. But God's grace was sufficient. My faith remained unshaken; and, on Monday morning, I thought I could say with great calmness and assurance, Thou hast given me the victory. I was never able before that time to say with sincerity and confidence, that I loved my heavenly Father with all my soul and 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 very marked joy, when I reached this great rock of practical salvation. The soul seemed to have gathered strength from the storm which I had passed through on the previous night; and, aided by a power from on high, it leaped forward, as it were by a bound, to the great and decisive mark. I was distinctly conscious when I reached it. The selfish exercises which had recently, and, as it were, by a concentrated and spasmodic effort, troubled me so much, seemed to be at once removed; and I believed, and had reason to believe, that my heart, presumptuous as it may appear to some to say it, was now purified by the Holy Spirit, and made right with God. I was thus, if I was not mistaken in my feelings, no longer an offering to the world, but SANCTIFIED UNTO THE LORD; given to Him to be His, and no longer my own; redeemed by a mighty power, and filled with the blessing of "perfect love."

The enemy might now be said to be cast out of the interior of the castle. Nevertheless, he has never ceased his hostility; He has laid his snares and presented his temptations. It would be presumption to assert positively that I had never in any case, nor for any length of time, yielded to his power. But I can testify abundantly to the goodness of God's grace, that he has heard the voice of my prayer, and in a wonderful manner preserved me. Certain it is that my spiritual life has been a new life. There is calm sunshine upon the soul. The praise of God is continually upon my lips.

[TO BE CONTINUED]

— from Phoebe W. Palmer (editor), Pioneer Experiences or The Gift of Power Received by Faith Illustrated and Confirmed by the Testimony of Eighty Living Ministers of Various Denominations (1872).

The Shield of Faith

In believing in the possibility of present sanctification, and in combining with this belief the determination to attain to it, we realize in ourselves the possession of that shield of faith mentioned in the Scriptures, by means of which we are enabled to quench the fiery darts of the adversary.  On the contrary, in rejecting this belief, and in acting in accordance with this rejection, we throw away our shield; and it is no more than reasonable to expect that we shall be pierced through and through with the enemy's weapons.

— Religious Maxims (1846) LXX.