Confession and Humility

It ls proper and important also to acknowledge our having sinned against God and to humble ourselves before him on account of sin, because we are thus continually reminded of the unspeakable condescension and mercy of God as manifested in the atoning sacrifice of Jesus Christ. It is impossible, that a truly holy mind, one that has deeply felt the living God within, should ever forget the depth of its former degradation, however different and however encouraging may be its present state. And whenever it calls to recollection its former pollution, it cannot be otherwise than deeply impressed with a sense of the Savior's wonderful goodness and love. May we not even conjecture, that it will be our privilege through all eternity to remember and to confess our former fallen state? Even in heaven, renewed and purified as we shall be, we shall, in one sense at least, be sinners saved by grace; and shall undoubtedly repeat with joy the song of the ransomed, "Thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation."

While it is proper for all to make a confession during life, it is nevertheless true, that the mind of a person, who is truly in a sanctified state, is chiefly occupied with supplications and thanksgivings. Such persons may be said for the most part to be always praying, always supplicating, and in every thing giving thanks. The state of those, who possess this blessing, is very different from the condition of persons, who have nothing but their sins to speak of. Such is their peace of mind, such their delight in God's character, such their sense of inward purity, such their conformity to God's will, that their prevalent state must necessarily be one of divine communion and of holy rejoicing.

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

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.

Confession and Infirmity

There is a propriety and a practical importance in the confession of sin, during the whole course of the present life, because our various infirmities, our defects of judgment, our frequent ignorance of the motives and characters of our fel­low-men, and the relatively wrong acts and feelings which originate in these sources from which no one, in the present period of the history of the church, can reasonably expect to be free, require an atonement, as well as our willful or voluntary transgressions. We do not suppose, that it is necessary here to enter into an argument for the purpose of showing, that such imperfections, originally flowing from our fallen condition and our connection with Adam, require the application of Christ' s blood. Such is not only our own belief; but we have reason to believe, that it is a doctrine which is generally conceded by those, who will be likely to take an interest in these inquiries. There are various passages of Scripture, such as Lev. 4:3, and Numb. 15:27-30, which have relation to such infirmities and sins, and which might be properly consulted, if the present were an occasion to enter into a minute examination of the subject.

Confession of Sin is Needed Throughout the Christian Life

Should those, who are so far advanced in the religious life as to be justly regarded as sanctified or holy persons, confess sin? This is a question, which is sometimes asked with a degree of solicitude and from good motives. And besides, it is often adduced as one of the greatest objections to the doctrine of the realization of holiness in the present life, that those, who have experienced it, ought not to, and cannot confess sin.

The confession of sin during the whole course of the present life is exceedingly proper, for various reasons; and in the first place, because sin is an unspeakable evil. We suppose that those, who have experienced a perfected state of faith and love, will understand this remark more fully than others. They have tasted the bitter fruits of sin; they have in many cases endured a severe and terrible contest in driving it from the heart; they are now engaged momentarily in a constant warfare to prevent its re-entrance; they know it is the one great thing and the only thing which separates the soul from God; they know that every sin, even the smallest, is exceedingly heinous in God's sight; they feel that they had rather die a thousand deaths, than voluntarily commit even the smallest sin. Now when they remember, that during a considerable portion of their lives they were sinning against God every day and hour; despising, injuring, and insulting continually that great and good Being, whom now their hearts as continually adore, they are penetrated with the deepest grief. They never, never can forget the greatness of their former degradation and guilt. And, in their present state of mind, they never can remember it, without being, at each distinct retrospection, deeply humbled and penitent. Indeed, as true confession consists much more in the state of the heart than in the expression of the lips, and as the surest mark of true confession is an earnest striving after the opposite of that which is confessed as wrong, those, who are earnestly seeking and practicing holiness, may be said in the highest sense of the terms to be always acknowledging and always lamenting their sin. Their watching, their strife, their warfare is against sin, as the evil and bitter thing which their soul hates; and which their souls shall ever hate whenever and wherever committed, whether by themselves or others, at the present time or  in times past.

— 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. 

God's Happiness in Human Holiness

The sources of God's happiness, therefore, are twofold; — first, that simple but ever-flowing consciousness of happiness which has already been mentioned; and, second, the contemplation of his perfections, as they are imaged forth and realized objectively, that is to say, in the hearts and lives of his creatures. The moral universe around him, when unpolluted by sin, is the bright mirror of himself. It is the beauty, therefore, of his own being, seen in the infinitude of holy beings whom he has created, — the light of true glory kindled up in all parts of the universe, and reflected back upon the central fountain of light,— which constitutes a large share of his ineffable bliss. Considered in relation to the beings he has made, God may properly be regarded as the great moral center, as the sun in the vast system of holy love, rejoicing in the infinite number of stars which his own radiance has kindled up around him.

The holiness of the creatures of God is one of the great elements of his happiness. The doctrine that the happiness of God rests for its support, in part at least, upon the holiness of his creatures, is one of great interest to men. It  furnishes a new motive to holy effort. Everything we do has its correspondent result in the divine mind. There is not a throb in our bosoms, beating in the direction of pure and universal love, which does not excite joy in the bosom of our heavenly Father. It is not more true that angels rejoice, than it is that God rejoices, over every return from sin and every advance in holiness.

It  is hardly possible to conceive of a higher result in the destiny of man than that which thus contributes to the happiness of God. The thought, therefore, should animate us in all our efforts, namely, that God sees us; that he takes an interest in all our acts and feelings; and that when we are good our Father is happy. The light of our little star goes back to its parent sun. The small wave of our little fountain swells the broad billow of the mighty ocean. Can there be a higher motive to action than this?

Then let us labor on. God works. Let us work with him. Let us suffer; if needs be. Yea, let us rejoice in suffering; but neither in toil nor in suffering trusting to ourselves, but rather "looking unto Jesus, the author and finisher of our faith; who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God."

— edited from A Treatise on Divine Union (1851) Part 7, Chapter 12.

God Desires Human Happiness

God's nature, including all his acts and feelings, corresponds precisely to the truth and relations of things. If he is a perfect being, it cannot be otherwise.  It is not possible for him, being what he is, to sunder himself from the things he has made, and from the relations they sustain to himself and each other; nor to act otherwise, and to be otherwise, than in perfect consistency with such things and relations.

Among other works which are to be attributed to him, God has formed moral agents. Of all his various works, this is, in some respects, the greatest. He has formed angels; he has formed men. The mere fact that he has made them, which involves the additional fact of the relationship of cause and effect, in other words, of father and child, constitutes an alliance, which is both an alliance of morality and an alliance of the affections In other words, he is allied to them by duty and allied to them by love.

If God is a good and holy being, it is not possible for him to create a being or beings susceptible of happiness, without making provision for their happiness, and without rejoicing in their happiness. To be indifferent to and not to rejoice in the happiness of his creatures, would be the characteristic of an evil and not of a good being. But no moral being which God has created can be truly and permanently happy without loving God and all other beings as God would have them love; in other words, without being holy. We come, then, to the conclusion, that another and very great source of God’s happiness is the contemplation of the holiness and happiness of his creatures. If they are holy, they cannot be otherwise than happy; and if they are happy, God must be happy in them.

— edited from A Treatise on Divine Union (1851) Part 7, Chapter 12.